Doctorat en philosophie et lettres / info:eu-repo/semantics/nonPublished

Sahrawi communities in the Western Saharan region of northwest Africa have experienced a series of radical shifts over the past century from decentralized nomadic tribal organization to colonial rule under the Spanish Sahara (1884-1975) and annexation by Morocco and Mauritania in 1975. The international dispute over the future of the Western Sahara remains unresolved between the Moroccan government that administers the territory and the Sahrawi opposition that seeks self-determination under the leadership of the Polisario Front. In this context, this dissertation explores the lived experience and social memory of Sahrawis affected by conflict, diaspora, and urbanization over the past thirty-five years by examining multivocal expressions of ethnic and gender identity, nationalism, and citizenship in personal narratives and oral poetry in Hassaniyya Arabic. Through modes of everyday speech and verbal performances, Sahrawis living in the undisputed region of Morocco and the disputed Western Sahara exhibit varying political allegiances linked to tribal and national affiliations and political economic factors. Pro-independence activists negotiate public and clandestine aspirations for an independent state with the realities of living under Moroccan administration while refugees in Algeria employ performance genres to appeal for political and humanitarian support in the international community and maintain communication in the Sahrawi diaspora. Intergenerational perspectives between Sahrawis born before and after the 1975 cleavage reveal key divergences between the older generation that retains an active memory of nomadic livelihoods and pre-national tribal organization, the middle generation affected by a massive shift to urban residence and compulsory postcolonial nationalism, and the younger generation raised primarily in urban environments and refugee camps. Across generations, Sahrawi women have retained a prominent role in maintaining tribal and family ties and serving as leaders in nationalist and social movements.

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Caractérisation de l’occupation des sites de la région de Témara (Maroc) au Pléistocène supérieur et nouvelles données sur la subsistance des Hommes du Paléolithique moyen d’Afrique du Nord : exemples des approches taphonomiques et archéozoologiques menées sur les faunes d’El Harhoura 2 et d’El Mnasra » Ce travail en taphonomie et en archéozoologie se concentre sur les faunes pléistocènes de la région de Témara où deux sites fouillés récemment, El Harhoura 2 et El Mnasra, ont retenu notre attention. Il porte principalement sur l’Atérien (Paléolithique moyen/MSA), faciès culturel du Pléistocène supérieur propre à l’Afrique du Nord, dont l’aspect comportemental - en particulier les pratiques cynégétiques, la fonction des sites, l’organisation spatiale du territoire - est peu documenté. Le croisement des résultats obtenus sur les restes osseux de grands Mammifères avec les rares données régionales a permis de proposer un modèle hypothétique d’occupation des sites. Les occupations pérennes de courte durée au cours desquelles les Hommes ont effectué de multiples activités sont datées du stade 5. L’exemple d’El Mnasra montre que les Hommes ont consommé des Ongulés de toutes tailles (Gazelles, Suidés, Alcelaphinés, Équidés, grands Bovinés…) et que les différentes étapes de la chaîne opératoire du traitement des carcasses ont été effectuées in situ. Outre la grande faune, leur régime alimentaire était composé également de Tortues et de Mollusques marins. Comme l’indique l’exemple d’El Harhoura 2, aux stades isotopiques 4 et 3, en concomitance avec une dégradation climatique et une baisse du niveau marin, les occupants principaux des cavités étaient les Carnivores qui ont consommé principalement des Gazelles. Il semble que les Hommes n’ont effectué que de brefs passages dans les grottes. À l’Ibéromaurusien (Paléolithique supérieur final/LSA), le seul exemple d’El Harhoura 2 témoigne que, malgré le changement culturel observé au sein de l’industrie lithique et l’utilisation de la cavité à des fins sépulcrales, les accumulateurs majoritaires des faunes restent les Carnivores alors que les proportions d’Ongulés de tailles supérieures aux Gazelles augmentent. Comparés à plus large échelle, ces résultats mettent en exergue des similitudes dans les stratégies de subsistance qui s’ajoutent à d’autres convergences telles que l’utilisation de pigments, de Nassarius sp. … Au stade isotopique 5, le milieu littoral est exploité en association avec la consommation d’Ongulés d’assez grande taille et de Tortues aussi bien en Afrique du Nord qu’en Afrique du Sud par les Hommes Anatomiquement Modernes (HAM). La diversification des ressources n’est pas le seul fait des HAM, puisque les Néandertaliens de la péninsule ibérique et d’Italie ont également exploité le milieu littoral. Ainsi, cette période semble cruciale pour l’appréhension des dynamiques évolutives et comportementales des Hommes du MSA/HAM, non seulement en Afrique du Nord, mais également dans d’autres régions. / The Upper Pleistocene occupation of the Témara Region (Morocco) and new data concerning Middle Palaeolithic subsistence behaviour in North Africa: A taphonomic and zooarchaeological approach to the fauna from El Harhoura 2 and El Mnasra”This work presents a taphonomic and zooarchaeological analysis focused on Pleistocene fauna from the Temara region of Morroco with particular emphasis on the recently excavated sites of El Harhoura 2 and El Mnasra. Particular attention is paid to the Aterian (Middle Palaeolithic, MSA), a techno-complex specific to Upper Pleistocene North Africa and whose behavioural aspects remain poorly documented. This is especially the case for hunting practices, site function and the spatial organization of the territory. This work proposes an interpretative model based on large mammal faunas considered in conjunction with the little regional information that is currently available. The results suggest short occupations involving multiple activities during MIS 5. The example of El Mnasra indicates that Aterian groups consumed ungulates of various sizes (Gazelles, Equidae, Suidae, Bovinae, etc.) with the entire chaîne opératoire related to the butchery of carcasses carried out on-site. In addition to large game, these groups also integrated tortoise and shellfish in their diet. The example of El Harhoura 2 demonstrates carnivores who preyed mainly on gazelle to be the site’s main occupants during OIS 3-4, a period which can be correlated with more rigorous climatic conditions and lower sea levels. Aterian groups probably occupied the rockshelter only during brief stopovers. Despite culture changes evident in the lithic industry and the site being used as a burial ground during the ensuing Iberomaurusian period (Late Upper Palaeolithic/LSA), the accumulators of the fauna at El Harhoura 2 remain carnivores and the proportion of species larger than gazelle increases. On a larger scale, these results highlight similarities in subsistence strategies that can be added to other convergent behavioural features such as the use of pigments and the presence of Nassarius sp. beads. During OIS 5, anatomically modern humans (AMH) exploited coastal areas as well as fairly large ungulates and tortoise in both North and South Africa. However, this diversification of resources is not unique to AMH as Neanderthals are known to have exploited coastal environments in the Iberian Peninsula and Italy. This period is therefore crucial for understanding Middle Palaeolithic/ MSA evolutionary dynamics and related behavioural traits not only in North Africa, but also in a broader geographical perspective.

Inspired by the contestatory debate over whether globalisation has brought more benefits or disadvantages, and feminist movements all over the world gaining more agency and leverage every day, this paper is an attempt to connect said components. Morocco is a case where both are highly present. Elements such as the country’s location with neighbouring countries on two continents, a history of a fight for independence, an economy that has undergone major reorganisation, and exceptional feminist movements, will prove paramount for the paper. The purpose is to study whether the feminist movements in Morocco have had a positive impact on the situation of female labourers, a group that has grown rapidly due to a combination of aforementioned elements. Theories of New Institutional Economics, the disproportionate effects of structural adjustment on women, and the importance of social movements to achieve change will be applied in an attempt to find connections. A frame analysis will be carried out and compared to legislative changes affecting female workers, to test whether these theories can be confirmed or dismissed. The results indicate that there is reason to believe that feminist movements have had an influence on labour rights legislation, and also that Morocco is more complex in this aspect than it might initially have seemed.

Today, the nation of Morocco finds itself in a state of fitna--social upheaval caused by public disagreement over adherence to normative Islamic ethics. Young women in the medina of Fes are engaged in a complex and socially-contested process of deciding for themselves what practicing Islam should entail, creating gendered and Islamic subjectivities that complement and compete with other identities. The result is a set of diverse understandings of what it means to be a "good Muslim woman" based on: 1) an increasingly diverse set of concerns as women have more opportunities socially, economically, and professionally, and 2) an increasingly diverse set of traditions of knowledge and sources of information that contribute to and inform religious choice and morality. Through the lens of ideas on and accusations of nifaaq (hypocrisy), this dissertation examines how young Fassi women use peer-pressure and other forms of socialization to forge and share new ethical subjectivities and public practices. These young Muslims--unlike the idealized portraits of the perfectly pious adherents often depicted in the work of other scholars--are imperfect humans negotiating with each other and with society at large. Based on over a year of in-depth ethnographic research in Fes, this study combines media analysis, survey data, and intimate interviews and shared experiences relating to fashion, dating, Sufi ritual, shame, familial obligation, and religious holidays. This dissertation serves as an ethnographic exploration of changing Islamic norms and new gendered expectations and opportunities at a time of great social upheaval in Morocco.

« La femme mal accueillie et sa pulsion de mort » est un titre qui interroge au préalable un lieu tant externe qu’interne puis la corrélation des deux espaces. Questionner en quoi l’intérieur psychique individuel se retrouve pris dans une négociation de survie avec un contexte et un environnement extérieurs seul miroir de l’inconscient collectif. En se référant, par cette formulation du titre, aux travaux de S. Ferenczi, la problématique principale sera celle de penser les réverbérations entre l’environnement et l’infantile, entre l’inconscient singulier et celui du social. La mise à l’épreuve des interrogations du genre et de l’universalisme de l’inconscient sera la boussole heuristique par laquelle s’orientera l’écoute analytique des voix des femmes en souffrance, d’où ressortent les résonances contemporaines de l’héritage culturel du Maroc ; un pays qui se démarque par une diversité tout aussi historique, culturelle, que linguistique. Le survol de la terre marocaine permet un retour rétrospectif sur les périodes, califale et coloniale, puis dans le même sillage aiguille la pensée psychanalytique sur ce qui s’exprimerait, jusqu’à ce jour, dans la parole individuelle à travers le lien transférentiel. Cette parole sera donnée aux femmes sur le sol marocain. Leurs voix seront portées par ce travail de recherche afin d’y déceler, dans la chaîne signifiante, les soubassements inconscients de leurs romans familiaux intriqués dans le langage culturel. Des histoires singulières, des femmes de différents milieux sociaux et d’âges distincts, décryptent le rébus socioculturel et religieux par lequel se transportent leurs histoires personnelles et la souffrance psychique qui en découle. L’intersectionnalité qui émerge de l’observation sur le terrain clinique – analphabétisme, seuil de pauvreté accru, favoritisme social ou encore multiplicité des langues autochtones – converge vers un carrefour central où les tentatives de survie prennent une seule voie, une seule langue, à savoir celle du fantasme. Si la psychanalyse s’étend universellement par l’expression de l’inconscient, ce dernier négocie intelligemment dans un mode ubiquitaire d’un lieu à un autre, d’une culture à une autre, spécifiquement quand celle-ci s’enracine dans un passé arabo-musulman archaïque, qui par son interprétation instrumentalisée, réveille au quotidien l’irreprésentable menace du féminin et du sexuel et ravive ce qui relève du traumatisme. De ces faits, l’évolution psychoaffective, de plusieurs femmes rencontrées, se distingue dans une inquiétante étrangeté et réinterroge le lien maternel, la relation au père, aussi bien que des échanges fantasmatiques mettraient en péril une maturité psychique dénoncée en séance par le refus du féminin, la pulsion de mort, le masochisme ou encore des régressions sexuelles infantiles comme l’« envie du pénis ». Autant de résistances défensives qui aiguiseront l’écoute psychanalytique dont la pratique elle-même, au Maroc, sera retravaillée, réexplorée dépendamment d’une articulation entre le psychisme et le social. / « The unwelcomed woman and her death instincts» is a title that questions beforehand a place that is both external and internal, then the correlation of the two spaces. Questioning how the individual psychic interior finds itself caught up in a negotiation for survival, with an external context and environment, only mirror of the collective unconscious. Referring, by this formulation of the title, to the work of S. Ferenczi, the main problematic will be that of thinking the reverberations between the environment and the infantile, between the singular unconscious and that of the social. Putting to the test such questions of the gender and the universalism of the unconscious will be the heuristic compass that will guide the analytical listening of the suffering women’s voices, from which emerge the contemporary resonances of the Moroccan cultural heritage; a country that stands out for its historical, cultural and linguistic diversity. The overflight of the Moroccan land allows a retrospective return on the periods, both califal and colonial, as much as it guides the psychoanalytic thought on what would be expressed, to this day, in the individual speech through the transferential link. Moroccan women will be granted this ability to speak. Their voices will be carried out by this research in order to detect, in the signifying chain, the unconscious bases of their family novels intricated in the cultural language. Singular stories, women of different social backgrounds and distinct ages, decipher the socio-cultural and religious rebus transporting their personal stories, and the psychic suffering ensuing. The intersectionality that emerges from the clinical observations - illiteracy, the increased poverty line, social favoritism or the multiplicity of indigenous languages - converges to a central crossroads where survival attempts take a single path, a single language, that of fantasy. If psychoanalysis extends universally by the expression of the unconscious, the latter negotiates intelligently in a ubiquitous mode, from one place to another, from one culture to another, specifically when this culture is rooted in an archaic Arab-Muslim past, which through its instrumentalized interpretation, awakens every day the irrepresentable threat of the feminine and the sexual, and revives what is traumatic. Of these facts, the psycho-affective evolution of several women encountered is distinguished in a disturbing strangeness and re-questions the maternal connection, the relationship with the father, as many fantasy exchanges that would put in danger a mental maturity denounced in session by the refusal of the feminine, by the death drive, the masochism or the infantile sexual regressions like the "envy of the penis". So many defensive resistances that will sharpen the psychoanalytic listening whose practice itself, in Morocco, will be reworked, re-explored depending on an articulation between the psyche and the social.

Thesis (B.A.)--Haverford College, Dept. of Anthropology, 2007. / Includes bibliographical references.

<p>The overall purpose of this study was to deepen our knowledge about dance in general and about</p><p>dance activities for children in particular, in Morocco. Consequently, we attempted to gain insight and</p><p>understanding of the social and political premises to dance in this context. We further intended to</p><p>study how children were involved in dance activities. A qualitative study was carried out during a stay</p><p>of eight weeks in Marrakech. Data was mainly collected through participant observations in the field</p><p>of dance and children and adults were interviewed. In addition, a quantitative based opinion survey</p><p>was carried out among seven dance teachers.</p><p>The results showed that in spite of the fact that traditional folk dancing is frequently practiced in the</p><p>Moroccan culture, there was a difficulty for the art of dance to gain ground. The access to dance</p><p>activities was limited due to insufficient political and economical support and also because of the</p><p>social conceptions prevailing in the Moroccan society. However, dance was highly valued by children</p><p>that took part in dance education. Both children and dance teachers expressed that dancing enhanced</p><p>the children's self esteem, emotional communication and aesthetic experiences. In the light of the</p><p>theory of multiple intelligences the respondents foremost referred to the personal intelligence as being</p><p>promoted by dancing. The perspective of the child did not receive much attention in governmental</p><p>policies. The access to dance activities for children was much relying on the cultural and economic</p><p>capital of the family. Among people involved in the general field of dance, the knowledge on dance</p><p>showed broad and despite the obvious challenges they were eager to continue their work for the art of</p><p>dance.</p><p> </p>

On December 9, 1905, newspapers announced the French Third Republic had passed the Law on the Separation of the Churches and the State. This law dissolved the complex relationship that had existed between the French state and the Catholic Church and ended the public role of religion. However, while religious conviction seemed to be on the wane within the French metropole, public discourse in the early twentieth century regarding the impending French seizure of Morocco consistently referred to the French populace as “Christians” while the Moroccans were collectively labeled as “Muslim savages.” This thesis argues that the French media, government, and other public figures generated the concept of a “Christian France” in order to underline the moral and civilizational superiority of a supposedly unified French civilization in relation to the inhabitants of Morocco.