Cette thèse étudie l’Art poétique de Paul Claudel et son influence dans sa création avec un regard critique chinois. Pour éviter des interprétations excessives, nous élaborons une approche interculturelle. Dans le processus concret de la lecture, nous employons d’abord l’art de la critique des anciens esthètes chinois, résumons de manière synthétique notre ressenti intuitif inspiré par l’ensemble de l’œuvre de Claudel en deux sentiments : la marche et la fuite. Puis, nous faisons appel à la méthode traditionnelle occidentale de l’analyse textuelle et à la méthode de la recherche documentaire, afin de relier les effets aux textes. L’observation du développement et de la transformation de ces deux forces permet de traverser la complexité apparente de l’œuvre du poète, et de révéler l’influence directe et des convergences possibles entre sa pensée et la pensée orientale. / This thesis studies Art poétique of Paul Claudel and his influence in his creation with a Chinese critical perspective. To avoid excessive interpretation, I develop an intercultural approach. In the actual process of reading, I use the classical Chinese aesthetic and literary theories to summarize synthetically the aesthetic effect of the works as a whole, and proposes the two kinds of effects as “walk” and “escape”. Then I use the traditional western method of textual analysis and the method of documentary research, to link effects to text. The observation of the development and transformation of these two forces can cross the apparent complexity of the poet’s work, and reveal the direct influence and possible convergences between his thought and Eastern thought.

Enlargement of the European Union (EU) coupled with immigration and rising transnational flows of people has led to increased contact between different cultures, religions, ethnic groups and diverse languages. Historically, the reproduction of ethnic and racial bigotry from generation to generation has marred the European landscape. Cognisant of this, the EU is committed to the development of intercultural competences and the promotion of intercultural dialogue, involving not only public authorities but also civil society. As part of a strategy to build a cohesive integrated ‘social Europe’, the EU launched the 2008 European Year of Intercultural Dialogue (EYID) at Ljubijana in Slovenia on January 8. Beneath the carapace of ‘Unity in Diversity’, the aim of EYID is to promote a better understanding of Europe’s complex cultural environment in an effort to move beyond ‘mere tolerance’. In recent years, however, increasing tensions involving Europe’s Muslim population have been exacerbated by their visible difference, youth riots, terrorism and the current global discourse of “clash”. Considering that Europe’s largest ethnic minority is Muslim, any attempt to foster tolerance through intercultural dialogue could be severely limited by Europe’s ability to sustain a meaningful dialogue with Islam. Thus, this thesis focuses specifically on dialogue with Islam in contemporary Europe. Its aim is to contribute to the present discussion concerning the perceived need for policy makers and citizens to redefine the space/identity allocated to Europe’s Muslim population. Beginning with a brief history of Muslim immigration to Europe this dissertation then analyses the marginalisation of these immigrants by the development of institutionalised inequalities. Pursuant to this is an examination of the scholarly debate surrounding the phenomenon of a nascent ‘European identity’ and its compatibility, to an equally embryonic ‘Euro-Muslim identity’. Using EYID as a tool, this treatise then examines the themes reflected in academic discourse, which emerged from the EU level debates in relation to the acceptance of Europe’s minorities. As Europe attempts to rethink a broader identity by accepting that immigrants are no longer sojourners but a necessary part of Europe’s future, this thesis asks, how meaningful was the EYID to the discourse between Europe’s Muslims and European leaders, policy makers, and civil society?

This paper aims to “demonstrate” that whereas man does not have a universalized conceptionof justice based on intercultural consensus, he must seek it dialogically. Nowadays, themulticultural nature of society requires rules to ensure reasonable coexistence among individuals.To achieve this goal, it is necessary to have a consensual conception of justice thatprovides criteria for dialogue and intergroup coexistence. / Este trabajo intenta “demostrar” que si bien el hombre no tiene una concepción universalizablede justicia que posea consenso intercultural, este debe buscarla dialógicamente. Elcarácter multicultural de las sociedades de hoy en día exige normas que permitan garantizarla convivencia razonable entre los individuos. Para alcanzar este objetivo es necesario contarcon una concepción consensuada de justicia que proporcione criterios para el diálogo yla convivencia intergrupal.

Corresponding to the rising threat of terrorism and heightened security concerns throughout Europe, potential parallel communities have come under increased scrutiny and pressure to engage and integrate in the politics and society of the country of settlement. Meanwhile, immigrants and the descendants of immigrants have lived in the countries of Western Europe for up to three and four generations. In this discussion, the tools of intercultural dialogue and citizenship have been proposed to bridge the ‘gap’ between ‘majority’ and ‘minority’ communities, permeating state practices from the national to the local level. This dissertation proposes to contribute to the field of International Relations by examining an often excluded space, that is, the local arena. Moreover, it expands the field in terms of giving attention to the role that youth play in international politics. Using a levels-of-analysis approach and a comparative case study method, comments from students, teachers, and parents in Berlin and London were analysed in keeping with a critical constructivist methodology. I found that, in spite of their different histories and immigration experiences, the perceptions of citizenship and intercultural dialogue have more in common than not. The main contributing factors to their experience appeared to be notions of belonging ingrained in the respective national imaginary in the context of globalization. In each case, the overlapping, intersecting experiences of minority youth cross-cut political and juridical boundaries. Far from being confined to a city district, the ramifications of these intersections are global in scale. From local participation to media culture, minority youth participate in an ongoing navigation of international issues in their day-to-day lives.

François Cheng se situe au premier rang des auteurs venus de Chine qui enrichissent la littérature francophone. De l’écorché vif sans parole à l’académicien respecté, François Cheng a non seulement adopté définitivement son pays d’accueil, mais il en a aussi épousé la langue. Par son œuvre de traducteur, d’essayiste, de critique, de romancier et de poète, il a tissé un dialogue entre les deux cultures lointaines. L’objectif de notre étude est d’analyser la symbiose vivante de la culture occidentale et de la culture chinoise dans la poésie de François Cheng, infatigable pèlerin de l’Occident. Notre étude, fondée sur un corpus constitué principalement de ses recueils de poésie, aborde son écriture sous l’axe linguistique, littéraire et culturel. Par le truchement de cette analyse qui dévoile les caractéristiques récurrentes de sa création poétique, c’est la Voie de François Cheng que nous cherchons à éclairer. / Among the Chinese authors whose contribution enriches the French literature, François Cheng represents a key figure. From a timid sensitive to a respected academician, François Cheng has not only definitely adopted his host country, but also married its language. Through his work as a translator, essayist, critic, novelist and poet, he has woven a dialogue between the two distant cultures.The aim of our study is to analyze the vigorous symbiosis of Western culture and Chinese culture in the poetry of François Cheng, a tireless pilgrim from the Est. Our corpus, consisting mainly of his poetry, leads to a study on his writing under linguistic, literary and cultural axis. Through this analysis that reveals the recurring characteristics of his poetic creation, we seek to enlighten the Tao of François Cheng.

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No. of bitstreams: 1 Dissertação - Helândia Feitosa Milon.pdf: 4227624 bytes, checksum: 7c8ecb941ee341faebb3e94eb8a514fc (MD5) Previous issue date: 2011-06-28 / FAPEAM - Fundação de Amparo à Pesquisa do Estado do Amazonas / This study aimed to know the talents of the indigenous students nominated by Mura teachers and the self indication of students, which may lead to understanding how such potential is considered and developed in the village school. The study of this theme was important to establish an intercultural dialogue with teachers and students indigenous from the education, culture and challenges Amazon, about a subject still under-researched in urban schoolchildren areas, especially among the indigenous peoples of the Amazon. It was adopted an exploratory and descriptive study as a methodology to develop this research, from a qualitative approach, which was a ethnographic study as a procedure. The instruments used for data collection were a dialogue with teachers and students, the questionnaire with open and closed questions and participant observation. The method of analysis of the research was based on hermeneutic diatopical proposed by Boaventura de Sousa Santos, who understand the cultures as incomplete and the intercultural dialogue is one way to interpret the different cultural realities to find answers to your questions. The results as answers to questions that guided this study revealed that teachers Mura considered motivation, interest, glad to do something spontaneously as the essential factors in the development of talented people. Considered multiple forms of human potential when indicated indigenous students in the areas of their interests as in academic, artistic, in the psychomotor and leadership, being the academic area where the largest number of students were identified. The area of art, especially with regard to the drawing had the second highest number of referrals. The indigenous students as central participants in the study, could also express their interests, preferences and talk about their way of being. Enter in this field of research with Mura teachers and students required much study, facing challenges, overcoming boundaries, exchange of experiences and building new knowledge of the Indigenous school context and the certainty that the study with different cultures was relevant for all involved. / A presente pesquisa teve como objetivo conhecer os talentos dos estudantes indígenas indicados pelos professores Mura e pela própria autoindicação dos estudantes, que possa levar à compreensão de como é considerado e desenvolvido na escola da aldeia tais potenciais. A metodologia adotada, na presente pesquisa, foi um estudo exploratório e descritivo, a partir de uma abordagem qualitativa do tipo etnográfico. Os instrumentos utilizados para coleta dos dados foram o diálogo com os professores e os estudantes, o questionário com perguntas abertas e fechadas e a observação participante. A análise da pesquisa pautou-se na hermenêutica diatópica, proposta por Boaventura de Sousa Santos, que entende as culturas como incompletas, sendo o diálogo intercultural uma forma de interpretar as diversas realidades culturais para encontrar respostas às suas indagações. Os resultados encontrados como respostas às questões que nortearam esse estudo revelaram que os professores Mura consideraram a motivação, o interesse, o gosto em realizar algo de maneira espontânea como fatores essenciais na concepção de pessoas talentosas. Eles também consideraram múltiplas formas do potencial humano, quando indicaram estudantes indígenas nas áreas de seus interesses como na acadêmica, na artística, na psicomotora e na liderança, sendo a área acadêmica onde ocorreu o maior número de estudantes identificados. A área artística, principalmente, no que se refere ao desenho, apresentou a segunda maior quantidade de indicações. Os estudantes indígenas, como participantes centrais do estudo, puderam também expressar seus interesses, preferências e falar do seu jeito de ser. Adentrar nesse campo de pesquisa, a partir do estabelecimento de um diálogo intercultural com os professores e estudantes indígenas, sobre um tema ainda pouco investigado nos espaços escolares urbanos, e principalmente entre os povos indígenas do Amazonas, exigiu muito estudo, enfrentamento de desafios, superação de limites, troca de experiências e a construção de novos conhecimentos do contexto escolar indígena e a certeza de que o estudo sobre estudantes talentosos entre culturas diferentes foi de relevância para todos os envolvidos.

In the current political, economic, cultural, education and training, and other discourses, the consequences of the processes of postmodernism and globalization are becoming increasingly pronounced. To quote J. F. Lyotard, the foundation of postmodernism is the diversity of thinking and its presentation by language, therefore, one has to learn to live by recognizing the said diversity. The vision of postmodernism includes multiplicity, the recognition and promotion of diversity, and the dialogue of differences. The notions of network society, global society, citizen of the world, intercultural education, and cultural integration have been used increasingly frequently. When one lives in a multicultural society, with one of its characteristics being a diversity of cultures, it is necessary to promote cultural exchange and collaboration: to get interested in one‘s own and other cultures and to together create a cohesive and democratic society based on intercultural relations and intercultural dialogue between representatives of different cultures or religions or individuals of a different social or economic status. / Šių dienų politiniuose, ekonominiuose, kultūriniuose, švietimo ir ugdymo bei kituose diskursuose vis ryškesni postmodernizmo ir globalizacijos procesų padariniai. Pasak J. F. Lyotard, postmodernizmo pamatas yra mąstymo ir jo įvardijimo kalba įvairovė, todėl būtina mokytis gyventi pripažįstant tą įvairovę. Postmodernybės vizija – daugybingumas, įvairovės pripažinimas ir jos skatinimas, skirtybių dialogas. Vis dažniau yra vartojamos tokios sąvokos: tinklinė visuomenė, globali visuomenė, pasaulio pilietis, daugiakultūrė visuomenė, tarpkultūrinis ugdymas, kultūrų integracija. Gyvenant daugiakultūrėje visuomenėje, kurios vienas iš požymių yra kultūrų įvairovė, būtina skatinti tarpkultūrinį bendravimą ir bendradarbiavimą: domėtis savo ir kitomis kultūromis, drauge kurti darnią ir demokratišką visuomenę, kurios pagrindas – tarpkultūriniai santykiai, tarpkultūrinis dialogas atstovaujančių skirtingoms kultūroms, religijoms asmenų, užimančių skirtingą socialinę ar ekonominę padėtį.

Cette thèse de Sciences du langage, s’inscrit dans le contexte de la communication interculturelle et se fonde sur l’analyse d’un corpus de 184112 mots (56 locuteurs, 13 nationalités), 9155 tours de paroles dialogiques. Il s’agit de rechercher un ou plusieurs indices mimogestuels de rupture de compréhension, en l’absence de verbalisation, chez le locuteur silencieux, durant l’interaction. La PARTIE I, propose un état des lieux concernant le repérage des ruptures de compréhension, en situation d’exolinguisme. La PARTIE II, expérimentation préliminaire (méthodologie et analyse de contenu), délimite 177 « blocs-textes », où s’encapsulent des ruptures de compréhension. Un item mimo-gestuel, lié à une excentration brève et rapide du regard (ERBR), souvent répliqué, est prélevé. La PARTIE III est une expérimentation princeps qui découle de l’expérimentation préliminaire. La variable indépendante (le langage verbal) et la variable dépendante (la mimogestualité), sont inversées, pour vérifier si les ruptures de compréhension, une fois rapportées aux critères verbaux corollaires, sont directement identifiables, à partir d’attitudes mimo-gestuelles précises. L’indice (ERBR) est donc systématiquement recherché dans le corpus : sa présence, largement répliquée, en situation de rupture de compréhension, suggère donc qu’il s’agit d’un signal de non-compréhension langagière. Ainsi, une corrélation forte entre le langage verbal et la gestualité non-consciente est bien objectivée, en situation dialogique, multiculturelle : ce repérage de moments de non-compréhension, dès leur incidence, pourrait être un réel apport à la didactique des langues, dans les sociétés cosmopolites d’aujourd’hui. / This PhD thesis is part of the context of intercultural communication and is based on the analysis of a corpus of 184112 words (56 speakers, 13 nationalities), 9155 turns of dialogic words. It is a question of looking for one or more mimogestual indices of rupture of comprehension, in the absence of verbalization, in the silent speaker, during the interaction. The PART I, proposes a state of the places concerning the locating of the breaks of comprehension, in situation of exolinguism. PART II, Preliminary Experimentation (Methodology and Content Analysis), delineates 177 "text-blocks", in which breaks in comprehension occur. A mimo-gestual item, linked to a short and fast eccentric look (ERBR), often replicated, is taken. PART III is a first experiment that arises from preliminary experimentation. The independent variable (the verbal language) and the dependent variable (the mimogestuality), are reversed, to check if the breaks of comprehension, once reported to the corollary verbal criteria, are directly identifiable, starting from precise mimo-gestures attitudes. The index (ERBR) is therefore systematically searched for in the corpus: its presence, which is largely replicated, in a situation of rupture of understanding, therefore suggests that it is a signal of linguistic non-comprehension. Thus, a strong correlation between verbal language and non-conscious gestuality is well objectified, in a dialogical, multicultural situation: this identification of moments of non-understanding, as soon as they have an impact, could be a real contribution to the didactics of languages, in the cosmopolitan societies of today.

Este artículo examina dos diálogos entre el antropólogo y pastores de alpacas de la cordillera del Ausangate (región Cusco, provincia de Canchis). A partir de la descripción y del análisis de los mecanismos concretos de interpretación utilizados en la disciplina antropológica (establecimiento de un léxico, inferencias lógicas, etc.), y de sus consecuencias (en particular, la atribución de una mentalidad prerracional o irracional, por parte del antropólogo, a sus interlocutores campesino-indígenas), el artículo propone una reflexión sobre los obstáculos metodológicos para una adecuada interpretación antropológica de las culturas otras. De esta manera pretende contribuir a la definición, desde la práctica hermenéutica de la Antropología, de resguardos metodológicos que garanticen la constitución de reales espacios de diálogo intercultural. / This article examines two dialogues between the anthropologist and alpaca shepherds of the Ausangate mountains (Cusco region, province of Canchis). Parting from the description and analysis of the concrete interpretation mechanisms used in the anthropological discipline (establishment of a lexicon, logical inferences, etc.), and of its consequences (in particular, the attribution of a pre-rational or irrational mentality, on behalf of the anthropologist, to his farmer-indigent interpreters), the article proposes reflection on the methodological obstacles for an adequate anthropological interpretation of the other cultures. It attempts in this way, to contribute to define, from the hermeneutic practice of anthropology, methodological protection that guarantee the constitution of real spaces of intercultural dialogue.

My diploma thesis researches the concept of perennial philosophy (philosophia perennis, theologia prisca) and its development in the history of different cultures of the World. As I claim, the concept of Perennialism presents a useful means of understanding of different cultures distanced from us in time and space, including the history of the culture of ours. Perennialism shows, that Wisdom is not an exclusive property of just one civilization, but a common heritage of the Humankind as a whole. Further, it points to mutually beneficial influence of different cultures of the Globe. Throughout the paper, my focus lies on the development of philosophia perennis in the Islamic civilization, particularly on Sufism. Before being demolished by the rise of nationalism, the Sufist philosophy enabled a peaceful coexistence and dialog between different cultures and religions. The development of Perennialism is further studied in the philosophy of european Renaissance, where it was first tolerated by the Catholic Church, later to be abandoned, unfortunately (with few exceptions), during the Reformation and the Thirty Years' War. In the current pedagogical practice, the conception of philosophia perennis may become means of highlighting the common grounds of different cultures in the times of culminating...