I aim to make explicit the actualisation of heritage, following this orienting question: how do human beings come to qualify a thing, be it tangible or intangible, as heritage? I argue that heritage is at the same time a quality allocated by human beings in their relation with things and a fiction that circulates between and anchors in situation(s). To support this assertion, I focus on one element of official heritage, namely houses in the medina of Fez in Morocco, a World Heritage site listed in 1981. <p>Firstly, I follow medina houses in terms of networks, that is to say the various ways to engage with their materiality in the everyday life. In this ethnographic report, I wonder how to inhabit houses located in a World Heritage site. This ethnography allows to question notions such as legality, taste, privacy, hospitality tradition or agency, and it brings to the fore a debate concerning the skills of Moroccan inhabitants to take care of their house and their blindness to heritage. I argue that houses have another story the official heritage one because they offer holds, affordances, to which human actors qualify. Heritage is one of these qualities. <p>I then focus on heritage as a trajectory to shed light on how houses cross the heritage border – are qualified as heritage. I firstly add the category of autodidact experts and I propose a wider definition of expertise as an ability "to speak in the name of". I then underline the importance of senses and affects in the relation with houses and I suggest that they are one possible component in the heritage qualification together with actions and justification. Finally, I argue that better than the notion of heritage border, the notion of attachment allows grasping the qualification of houses as heritage for it stresses both the similarities and the differences between houses and elements of heritage. Heritage as a quality results from a "plus of attention" and relates to nostalgia or a feeling of threat, loss and disappearing; values related to purity, materiality and time; and actions of preservation and transmission. <p>Finally, houses may be heritage through their qualification but heritage is also something else than houses in Fez, such as a label or a justification for members of institution in charge of tourism development or heritage preservation, a tool for sustainable development in the context of international projects, a definition assorted with criteria, an object to preserve for experts, an object of research in the field of social sciences, or a legal object. These are forms of heritage circulating between situations in which they anchor and are actualised. Each form has its own characteristics, its own criteria of (e)valuation, while all the forms share similarities that I define as the heritage fiction, namely a specific relation to the past, the idea of culture as a specific entity, the importance of experts, and moral principles. In a last time, I take as a basis the circulation and the anchorage of the heritage fiction and its forms to think of the local and the global as qualities and not as scales or levels. <p><p>Mon objectif est d'expliciter l'actualisation du patrimoine en décrivant la manière dont les individus qualifient une chose, dans ce cas les maisons de la médina de Fès au Maroc (site du patrimoine mondial depuis 1981), de patrimoine. Dans ce cadre, je définis le patrimoine à la fois comme une qualité que les individus attribuent à cette chose dans leur relation avec elle, et comme une fiction qui circule entre et s'ancre en situation(s). <p>Tout d'abord, je m'intéresse aux réseaux qui passent par et se croisent dans les maisons et je pose la question de l'engagement des individus avec la matérialité des maisons. Cette ethnographie de l'habitat quotidien dans un site du patrimoine mondial permet d'aborder des notions telles la légalité, le goût, l'intimité, l'hospitalité, la tradition ou l'agency. Elle met également en avant un débat sur les compétences des habitants à prendre soin de leur maison et sur leur aveuglement au patrimoine. Je défends l'idée que les maisons ont une autre histoire que celle, officielle, du patrimoine national et mondial et qu'elles proposent aux individus des prises et affordances que ces derniers peuvent qualifier. Le patrimoine est une de ces qualités. <p>Une étude de la trajectoire du patrimoine permet alors d'expliciter comment les maisons traversent la frontière patrimoniale (sont qualifiées de patrimoine). Tout en proposant une définition plus large de l'expertise comme la capacité de "parler au nom de", je relative l'opposition entre experts et non-experts avec la catégorie intermédiaire d'amateur. Je souligne également l'importance des sens et des affects dans la relation aux maisons qui, tout comme les actions et les justifications, constituent des composantes possibles de la qualification patrimoniale. Enfin, la notion d'attachement, mieux que celle de frontière patrimoniale, met en lumière à la fois ce qui est similaire et ce qui distingue les maisons et les éléments de patrimoine. Le patrimoine est une qualité qui résulte d'un "plus d'attention" relatifs à de la nostalgie ou un sentiment de perte, de menace ou de disparition; des valeurs de pureté, matérielles et temporelles; et des actions de préservation et de transmission. <p>Finalement, le patrimoine est aussi autre chose que des maisons à Fès, comme un objet à préserver, un objet légal, un objet de recherche pour les universitaires, un label servant de justification ou d'accroche promotionnelle de la ville, un outil dans le cadre du développement durable, une définition assortie de critères. Ces multiples patrimoines sont autant de formes de la "fiction patrimoniale" qui circulent entre et s'ancrent en situation(s). Si chacune possède ses caractéristiques et critères d'évaluation, toutes partagent les caractéristiques de la fiction patrimoniale, à savoir un rapport spécifique au temps, l'importance des experts, des principes moraux et une idée de la culture comme entité particulière. Je me base sur la circulation et l'ancrage de la fiction et de ses formes pour penser le local et le global comme des qualités d'une chose et non comme des niveaux ou des échelles. <p> / Doctorat en Sciences politiques et sociales / info:eu-repo/semantics/nonPublished

Doctorat en sciences sociales, politiques et économiques / info:eu-repo/semantics/nonPublished

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This dissertation presents new evidence about Anglo-Moroccan relations in the late eighteenth and early nineteenth centuries, with particular reference to the development of the links between the Gharb region of Morocco and Gibraltar and the establishment of the Moroccan consulate there. This evidence is used to re-evaluate prevailing arguments about Moroccan isolationism, especially during the reign of Mawlay Sulaymān (r. 1792-1822), linking this to the nature of the Moroccan sultanate's foreign and trade policy over the longer term. It is argued that the Sīdī Muḥammad b. 'Abd Allāh's (r. 1757-90) well-known 'opening up' of the country should be seen not just as a response to European expansion, but also as a continuation of the sultanate's historical development as a state based partly on the control of trade. It is further argued that Mawlay Sulaymān and his successor Mawlay 'Abd al-Raḥmān (r. 1822-59) essentially followed Sīdī Muḥammad's policy. With reference to this context, the dissertation analyses the development of the Moroccan consulate in Gibraltar, including re-dating its initial establishment. The example of the consulate is also applied to reconsidering dominant assumptions about the role of religious discourse in limiting Morocco's contact with the outside world by assessing the wider social and economic context in which it operated, specifically the growth of trade between Gibraltar and the Gharb and the related development of a group of both Jewish and Muslim Moroccan merchants who partly conducted it. The dissertation finally assesses the political importance of these trade links and commercial interests, and how they influenced the operation of power and authority in the Gharb. The overall case is presented in the context of a critique of civilisational or culturalist approaches to the study of reactions to European expansion and modernity that prioritise cultural difference between Western and, in this case, Muslim societies. It is argued that the Straits of Gibraltar - a ubiquitous symbol of the supposed dividing line between different civilisations - actually illustrate the importance of the interaction between different societies for accurately understanding their development and the agency of actors on both sides.

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Doctorat en sciences psychologiques / info:eu-repo/semantics/nonPublished

Typescript (photocopy). / Digitized by Kansas Correctional Industries

Ce mémoire a pour but d’étudier comment l’auteur Abdellah Taïa dépeint l’homosexualité et les classes sociales dans la société marocaine, à travers ses oeuvres L’Armée du Salut (2006) et Le Jour du Roi (2010). La méthode utilisée dans le mémoire est l’herméneutique, qui donne la possibilité d’utiliser ses propres interprétations des textes pour les analyser. Les ouvrages étudiés révèlent les difficultés de vivre dans une société religieuse où l’homosexualité est condamnée ainsi qu’interdite par la loi et où l’avenir d’une personne dépend de son statut social. / The goal of this essay is to study how the author Abdellah Taïa portrays homosexuality and class differences in the Moroccan society in his two works L’Armée du Salut (2006) and Le Jour du Roi (2010). The method used in the essay is hermeneutics, which makes it possible to use personal interpretations of the texts for the analysis. The studied texts reveal the difficulties of living in a religious society where homosexuality is condemned as well as forbidden by law and where a person’s future is dependent on his or her social status.

Springs in the Middle Atlas Mountains of Morocco are significant sources for public water supply. From March 2014 to May 2015, water temperatures were measured hourly at three springs (Ribaa, Sidi Rached, and Zerouka); water levels were measured hourly at Sidi Rached and Zerouka; and daily turbidity data were obtained from Ribaa. From March 2014 to March 2015, daily water samples were taken at Zerouka for analyses of the stable isotopes deuterium and oxygen-18. Hourly weather data (precipitation and air temperature) were available from March 2014 to May 2015 from Ifrane, near Zerouka. Temperature responses varied between the springs, showing a time-lagged seasonal signal at Sidi Rached, near-constant values at Zerouka, and relatively stable dry-season values followed by flashy wet-season behavior at Ribaa. Stage at Sidi Rached and Zerouka tracked together, with a broad minimum in late summer and responses to individual storms superposed on the signal. Stable isotopes fluctuated daily but were frequently out of phase with each other. Autocorrelation analyses of spring parameters indicate that Sidi Rached and Zerouka have greater inertia than Ribaa. Cross-correlation analyses show characteristic time lags between (1) precipitation and stage, (2) air temperature and water isotopes, and (3) air and water temperatures. However, as shown in previous work, there is a broad range of time lags between precipitation and turbidity. The variety of spring behaviors is consistent with differences in hydraulic connectivity within each spring basin.