En este trabajo se examinará una de las herramientas que la autora utiliza para esta lucha, escenificada en los diferentes parajes de “Zona Dark”. El uso de la mitología y la creación de ella desde personajes existentes dentro del universo del poemario, sirven como elementos denunciantes ante las injusticias que se realizan dentro de la ciudad, ubicada cronológicamente a finales de la década del ochenta e inicios de la década de los noventa. / Tesis

Les îles du bassin caribéen figurent parmi les territoires dans le monde ayant la particularité d’être exposés à tous les types de risque naturel à l’exception du risque d’avalanche. Pourtant, le bilan global quant à leur prise en compte effective reste peu satisfaisant : En effet on constate des lacunes tant au niveau de l’information des populations qu’au niveau des moyens « administratifs et techniques » de réponse au risque. Le risque volcanique en particulier, bien que concernant onze territoires dans les petites Antilles, est relativement « éclipsé » par les autres risques dans les agendas gouvernementaux. Or, les « poudrières » de la Caraïbe sont pour la plupart actives. De plus, du fait de leur exiguïté et de la concentration de populations et d’infrastructures aux abords des volcans ; les territoires insulaires ont une vulnérabilité accrue. Des manifestations violentes peuvent entraîner, comme l’ont montré les cas de la Montagne Pelée en Martinique (1902) et plus récemment celui de la Soufrière Hills à Montserrat (1995 à nos jours), un bilan humain particulièrement lourd. Surtout, même en tempérant le risque de perte de vies humaines grâce à la prévision, une crise volcanique majeure reste synonyme de désastre économique. Le caractère exceptionnel des manifestations volcaniques suffit-il à expliquer ce bilan ? Cette interrogation première nous amène à questionner les mécanismes caractérisant la gestion du risque volcanique dans les Caraïbes insulaires. Notre étude porte ainsi sur les deux crises qui ont été les plus débattues en matière de retour d’expérience : celle de la Soufrière de Guadeloupe en 1976 et celle de la Soufrière Hills de Montserrat, qui a connu son pic en 1997. La comparaison des politiques publiques de gestion des crises étudiées nous permet d’identifier les facteurs orientant la stratégie des autorités compétentes en amont et en aval des crises. / The islands of the Caribbean basin are among the territories in the world having the distinction of being exposed to all types of natural hazard except avalanche risk. However, the overall assessment of their effective consideration remains unsatisfactory: Indeed, there are gaps in both the information of the population and the level of "administrative and technical" means of response to risk. Volcanic risk in particular, although affecting eleven territories in the Lesser Antilles, is relatively "overshadowed" by other risks in government agendas. However, the "powder keg" of the Caribbean are mostly active. Moreover, because of their small size and the concentration of populations and infrastructures around volcanoes; island territories have increased vulnerability. Violent demonstrations can lead, as has been shown in the cases of Mount Pelee in Martinique (1902) and more recently that of the Soufrière Hills in Montserrat (1995 to the present day), a particularly heavy human toll. Above all, even with the risk of loss of life due to the forecast, a major volcanic crisis is synonymous with economic disaster.Is the exceptional character of volcanic events enough to explain this assessment? This first interrogation leads us to question the mechanisms characterizing the volcanic risk management in the insular Caribbean.Our study thus focuses on the two crises that have been the most debated in terms of feedback: that of Soufrière Guadeloupe in 1976 and that of Soufrière Hills Montserrat, which peaked in 1997. The comparison of public crisis management policies studied allows us to identify the factors guiding the strategy of the competent authorities upstream and downstream of crises.

In the final quarter of the 18th century, a planter's dwelling overlooking the Caribbean Sea at Little Bay on the northwest coast of Montserrat in the British Leeward Islands was destroyed by fire and never reoccupied. Archaeological excavations in 2010 and 2011 yielded fragments of personal adornment, dress, household furnishings, and the house containing them providing an intimate portrait of an anonymous white male and his domestic arrangements. We do not know much about the planter class, though its members were central to the structure of 18th-century West Indian society. I use this rich archaeological data alongside archival, pictorial, and comparative analyses to particularize a West Indian planter and investigate the construction of colonial Creole identity. Evidence from archaeological, architectural, and ethnographic sources allow a reconstruction of the plantation house as a single-pile, three-cell plan, wood-frame structure with a raised masonry foundation and front gallery. This form, adapted to the Caribbean environment, altered English understanding and use of private and public spaces. Through archival research, I linked Little Bay to the Piper family, documenting its transfer through generations of unmarried male relatives. At the time of the fire the inhabitant was a Montserratian born, third-generation white male of English descent, meaning a white Creole. Ceramic gaming disks and glass beads identical to examples found in enslaved contexts indicate a household comprised of domestic slaves and planter. The head of household was a wealthy male versed in 18th-century British aesthetics as shown by a fob seal, coat buttons, and flintlock pistol. Punch bowls, glassware, tea and tableware reflect refined British cultural sensibilities, but as first-person travelogues recount, such goods were redeployed in distinctive colonial form with Creole open-door sociability and shared domesticity with household enslaved. Taken together, the finds demonstrate how this colonial Creole used English material goods to craft a distinctive form of white masculine identity within the West Indian planter class. In this world of mixed classes, races, and heritages, such formulations required choices. My research highlights how British objects and local practice combined to create new meanings for plantation society in Montserrat and the West Indies.

Thesis (Ph. D.)--Ohio State University, 2006. / Full text release at OhioLINK's ETD Center delayed at author's request

This thesis takes part in the discussion of the of citizenship and what it means to be a citizen within the social aspects. In 2002, The British Overseas Act conferred British citizenship to Montserratians and other British Overseas Territories Citizens. The scope of the study is to study formal and substantive citizenship for Montserratians as British citizens. The overarching research question is to what extent citizens of Montserrat enjoy formal and substantive citizenship as part of a British Overseas Territory. This is divided into following research questions: 1)     How do the Montserratians perceive the value of their British substantive citizenship and status as British Overseas Territory?2) What views are there on the partnership between the United Kingdom and Montserrat in relation to the British citizenship?  By using Reiter’s (2013) arguments of citizenship as a relational asset and citizenship as a social role, a case study with field studies and qualitative interviews were conducted in Montserrat to explore the issues of citizenship. Results show distinctions between formal access and perception of access to services such as passport, healthcare and education. The results also point to Montserratian not enjoying substantive British citizenship, with tensions in the political system and lack of representation.

Jade Montserrat ist eine britische Performerin und bildende Künstlerin, die sich im Rahmen ihres künstlerischen PhD mit Josephine Bakers Performances auseinandersetzt. Sie performt geloopte Choreographien, die aus überlieferten Aufzeichnungen von Baker abgeleitet sind und setzt sich auch in Zeichnungen und Installationen mit Baker auseinander. Der Beitrag verortet diese Arbeiten in den Debatten von Performance und Blackness und beschreibt Montserrats Performanceverfahren selbst als Forschungsmethode. Daraus leiten sich neue Formen der Archivierung und Auseinandersetzung mit Performance-Geschichte ab.

En este trabajo se examinará una de las herramientas que la autora utiliza para esta lucha, escenificada en los diferentes parajes de “Zona Dark”. El uso de la mitología y la creación de ella desde personajes existentes dentro del universo del poemario, sirven como elementos denunciantes ante las injusticias que se realizan dentro de la ciudad, ubicada cronológicamente a finales de la década del ochenta e inicios de la década de los noventa.

No description available.

No description available.

Grâce à la présence et à l’instrumentalisation de la Mare de Déu, l’abbaye et le massif de Montserrat sont devenus, au fil des siècles, un symbole religieux et un bastion du christianisme, puis les gardiens des traditions, de la culture et de l’identité catalanes. Le mythe fondateur religieux, lié à la Vierge de Montserrat, est associé au mythe fondateur de la Catalogne, lié au comte de Barcelone Guifré le Velu, de sorte que religion et identité nationale sont étroitement imbriquées dès la fin du Moyen Âge. Beaucoup d’autres légendes sont élaborées à cette époque, mais la relation entre les Catalans et la Mare de Déu de Montserrat prend une orientation particulière et s’exerce dans un cadre à part.L’universalité de la pensée mythique permet une instrumentalisation politico-religieuse de l’image mariale tout au long de l'histoire de la Catalogne, jusqu’à aujourd’hui. Le XIXe siècle marque une étape majeure dans l’instrumentalisation de la Moreneta et sa liaison avec le sentiment identitaire. Le massif de Montserrat devient le symbole de la patrie catalane et la Vierge de Montserrat se transforme en Vierge de la Patrie. Le régime franquiste signifie une rupture profonde. La Moreneta, dans un premier temps, protège l’action de suppléance intellectuelle et culturelle accomplie par les Bénédictins de Montserrat, puis l’engagement politique devient total. Avec l’arrivée de la démocratie, la Catalogne se réapproprie son passé, et un nouveau rôle se dessine pour la Mare de Déu de Montserrat. / Thanks to the presence and implementation of the Mare de Déu, the abbey and the mountain of Montserrat became, in the course of the centuries, a religious symbol and a bastion of christianity, and, later on, the guardians of the catalan traditions, culture and identity. The religious founding myth, linked to Montserrat Virgin, is associated with Barcelona Count Guifré le Velu, so that religion and national identity have remained closely interlinked since the end of the Middle Ages. Numerous other legends were created at the same time, but the relationship between Catalan people and the Mare de Déu of Montserrat takes a special orientation and grows in a specific place.The universality of the myths enables a political and religious implementation of the marian image throughout the history of Catalonia, until nowadays. The XIXe century marks a major step in the implementation of the Moreneta and Her connection with the sense of identity. The Montserrat mountain becomes the symbol of the Catalan mother country and the Virgin of Montserrat is transformed into the Virgin of the mother country. The pro-Franco regime meant a deep change. At first, the Moreneta protectd the intellectual and cultural substitution carried out by the Montserrat Benedictines, then their political commitment became total. With the arrival of democracy, Catalonia has been recovering its past, and a new role has been emerging for the Mare de Déu of Montserrat.