The Nenets, an indigenous peoples in the North of Russia, are increasingly being affected by the gas industry. The increasing prioritisation of extractive industries, the status of the Arctic as a bellwether and the threatened situation of indigenous people in Russia has drawn greater attention to this field of study. One resulting issue concerns the relationship between the Nenets and the gas industry, especially regarding the traditional activity of the Nenets; reindeer pastoralism. The implications of this relationship remains little chronicled and understood, with only piecemeal attempts to consider the wider industry-indigenous pastoralism association. This thesis investigates this issue, with particular reference to the framework of energy justice and the Bovanenkovo gas field on the Yamal Peninsula. Energy justice is a relatively new theoretical framework that probes how justicial extractive industries are, whilst Bovanenkovo is a large and expanding gas field on the traditional territory of the Nenets. A systematic literature review has been employed as this thesis’ methodology, which has detailed the various frames by which the relationship on Yamal has been interpreted around the lens of energy justice. Overall, this review has revealed the presence of injustices on Yamal with distinct distributional, procedural and recognition injustices affecting reindeer pastoralism. The implicit nature by which energy justice is featured within the corpus’ authorship as well as the limited reference to the concept of justice are also demonstrated. A number of alternative frames characterising the relationship have also been elucidated, all of which contribute further to frames of injustice but also indicate remediation. A conclusion is drawn that the situation on Yamal remains complex with many different stakeholders, and that the indigenous Nenets remain ever-affected by resource extractive industries.

The recent revival of debates concerning livestock development in Africa follows the more widespread acceptance of paradigm shifts within rangeland science, and maintaining pastoral mobility is now recognised as fundamental for the future survival of pastoralism and sustainability of dryland environments. However, in southern Africa communal pastoral drylands continue to be enclosed and dissected by large-scale barrier fences designed to control livestock diseases, thus protecting lucrative livestock export agreements. This interdisciplinary research examines the extent to which these veterinary cordon fences have changed people’s access to, and effective management of, natural resources in northern Botswana and how fence-restricted resource use by livestock, wildlife and people has changed the natural environment. Critical political ecology informed the approach, given its emphasis on socio-political and historical influences on resource access, mobility and user relationships. This enabled the biophysical effects of social changes to be investigated fully, thereby moving beyond a tradition of discipline-based studies often resulting in severely repressive rangeland policies. The research demonstrates how enclosure by veterinary cordon fences restricts patterns of resource access and mobility within pastoral drylands, with serious implications for both social and environmental sustainability. Enclosure increases the vulnerability of people to risks and natural hazards, while resource access constraints and pastoral adaptations to enclosure have favoured the increasing commercialisation of livestock production, thus obstructing pathways into pastoralism. While widespread environmental change in livestock areas cannot be attributed thus far to enclosure, the curtailment of wild migratory herbivores at the wildlife–livestock interface has caused some large-scale structural vegetation changes and there are indications that fence induced sedentarisation could be accentuating existing degradation trends. Given these changes, future rangeland policies in Africa should be aware of the social and environmental impacts associated with export-led disease management infrastructure and consider alternative, less intrusive, approaches to livestock development and disease control in extensive pastoral drylands.

Despite the wealth of scholarship concerning the origins of religious beliefs, practices, and cultures, there has been little consideration of the impact of ecological landscapes on the development of ancient religions. Although the influence of the natural environment is considered among the variables in explaining the development of various economic, political, and other social systems throughout history, there is a specific gap concerning its impact on the origins of religious systems. The argument which is taken up in this writing is the correlation between agriculturally marginal landscape and the development of monotheism. Specifically that the religions of the ancient Iranians and Israelites were shaped, in part, by the ecological landscapes in which they developed. Using comparative case studies (primarily: Judaism, Zoroastrianism; and including the religions: Egypt, Mesopotamia, the Kikuyu, Maasai, and Lakota) and a dataset of temple sites of the greater Near East through the Iron Age, which are in established archaeological record, digitally mapped in ArcGIS, this argument takes up an examination of the apparent interconnection between mobile societies, monotheism, and a respective lack of temple building culture. Although the primary subjects of the argument are very ancient religious societies, this research is eminently relevant to modern humans because we continue to be affected by natural and built environments. Our modern minds and bodies are shaped, partly, in pragmatic response to spaces in which we develop individually and collectively. This writing is one call for more work to be done to understand the effects of our environments on our minds and ways of thinking. This call for scholarship – for understanding – comes, not accidentally, at a time when the implications of human psychological responses to the environment are particularly unsettling. As the tide of human-caused climate change begins to flood our societies and world, how too might the currents of an unraveling biosphere affect our minds? If the development of a mobile deity and mobile society was the pragmatic response of a people to agriculturally marginal landscapes, what economic, social, and religious constructs might be borne of ecological devastation?

Cette thèse, qui s’appuie sur plusieurs enquêtes ethnographiques chez les Halh de Mongolie et les Bouriates d’Aga, ainsi que sur des sources écrites en langues mongole, russe et occidentales, porte sur le pastoralisme nomade des peuples mongols. En étudiant la manière dont les éleveurs conçoivent l’agentivité de leurs animaux (chevaux, chameaux, bovins, moutons, chèvres et chiens) et se reposent sur cette dernière, elle montre que l’élevage pastoral, loin d’être réductible à un simple rapport de domination, est un système complexe composé d’interactions multiples entre humains et animaux, qui s’adaptent mutuellement pour faire communauté. À travers une abondante cartographie constituée à partir d’enregistrements GPS, l’analyse des aspects spatiaux de la cohabitation met au jour l’importance de la relation triadique homme-animal-environnement qui participe du maintien de la communauté. Cette communauté multispécifique engage des moyens de communication qui mobilisent les cinq sens et qui révèlent les capacités cognitives des animaux. Les éleveurs exploitent celles-ci dans les situations de coopération homme-animal, où le rôle joué par les animaux est différencié selon leurs caractéristiques individuelles. Malgré les différences environnementales, socio-économiques et politiques des deux terrains d’enquête, la perspective comparative met en lumière des éléments d’un continuum mongol. Les assemblages et équilibres fins à l’œuvre dans les relations interspécifiques révèlent la grande autonomie des animaux, dont les éleveurs attendent qu’ils jouent un rôle actif dans les tâches pastorales. / This thesis, based on several ethnographic surveys among Halh Mongols and Aga Buryats (Russia), as well as written sources in Mongolian, Russian and Western languages, addresses the nomadic pastoralism among the Mongols. By studying the way herders conceive the agency of their animals (horses, camel, cattle, sheep, goats and dogs) and rely on it, it is shown that animal husbandry, far from being reducible to a mere relation of domination, is a complex system made of multiple interactions between humans and animals, who mutually adapt to each other to build community. Through an abundant cartography based on GPS records, the analysis of the spatial features of cohabitation brings to light the importance of the triadic human-animal-environment relation which contributes to maintaining the community. This multispecies community engages means of communication which mobilize the five senses and reveal the animals’ cognitive capacities. Herders build on those in situation of human-animal cooperation, in which the role played by the animals is differentiated depending on their individual characteristics. Despite the environmental, socio-economic and political differences between the two fields, the comparative perspective highlights elements of a Mongol continuum. The assemblages and delicate balances prevailing in the interspecific relations reveal the large autonomy of animals, which are expected by herders to play an active role in pastoral tasks.

Cette thèse, qui s’appuie sur plusieurs enquêtes ethnographiques chez les Halh de Mongolie et les Bouriates d’Aga, ainsi que sur des sources écrites en langues mongole, russe et occidentales, porte sur le pastoralisme nomade des peuples mongols. En étudiant la manière dont les éleveurs conçoivent l’agentivité de leurs animaux (chevaux, chameaux, bovins, moutons, chèvres et chiens) et se reposent sur cette dernière, elle montre que l’élevage pastoral, loin d’être réductible à un simple rapport de domination, est un système complexe composé d’interactions multiples entre humains et animaux, qui s’adaptent mutuellement pour faire communauté. À travers une abondante cartographie constituée à partir d’enregistrements GPS, l’analyse des aspects spatiaux de la cohabitation met au jour l’importance de la relation triadique homme-animal-environnement qui participe du maintien de la communauté. Cette communauté multispécifique engage des moyens de communication qui mobilisent les cinq sens et qui révèlent les capacités cognitives des animaux. Les éleveurs exploitent celles-ci dans les situations de coopération homme-animal, où le rôle joué par les animaux est différencié selon leurs caractéristiques individuelles. Malgré les différences environnementales, socio-économiques et politiques des deux terrains d’enquête, la perspective comparative met en lumière des éléments d’un continuum mongol. Les assemblages et équilibres fins à l’œuvre dans les relations interspécifiques révèlent la grande autonomie des animaux, dont les éleveurs attendent qu’ils jouent un rôle actif dans les tâches pastorales. / This thesis, based on several ethnographic surveys among Halh Mongols and Aga Buryats (Russia), as well as written sources in Mongolian, Russian and Western languages, addresses the nomadic pastoralism among the Mongols. By studying the way herders conceive the agency of their animals (horses, camel, cattle, sheep, goats and dogs) and rely on it, it is shown that animal husbandry, far from being reducible to a mere relation of domination, is a complex system made of multiple interactions between humans and animals, who mutually adapt to each other to build community. Through an abundant cartography based on GPS records, the analysis of the spatial features of cohabitation brings to light the importance of the triadic human-animal-environment relation which contributes to maintaining the community. This multispecies community engages means of communication which mobilize the five senses and reveal the animals’ cognitive capacities. Herders build on those in situation of human-animal cooperation, in which the role played by the animals is differentiated depending on their individual characteristics. Despite the environmental, socio-economic and political differences between the two fields, the comparative perspective highlights elements of a Mongol continuum. The assemblages and delicate balances prevailing in the interspecific relations reveal the large autonomy of animals, which are expected by herders to play an active role in pastoral tasks.

Les artisans-paysans forestiers et les pasteurs constituent toute une frange de la population des campagnes médiévales qui se caractérise et se différencie de ses contemporains par son mode de vie itinérant et son implantation temporaire dans l'inculte. Marginalisée dans l'imaginaire collectif médiéval, elle est oubliée par l'historiographie, à cause de la dispersion et la fugacité des traces qu'elle laisse dans la documentation écrite et archéologique. Ce mode de vie itinérant découle de la pratique d'une activité fondée sur l'exploitation de ressources végétales ou animales, le plus souvent saisonnières, dont la répartition spatiale est, par définition, hors de l'espace cultivé, en marge des terroirs villageois. La mobilité des usagers de l'inculte revêt différentes formes et engendre par conséquent l'adoption de différentes stratégies résidentielles en fonction des activités : du simple mouvement pendulaire résidence-lieu de production jusqu'à l'implantation temporaire sur le lieu de production, au plus proche des ressources pour la durée de la saison d'exploitation. La construction d'habitat temporaire est le fruit de la conjugaison de contraintes techniques (chaîne opératoire technique, temps opératoire, surveillance des processus...), écologiques, temporelles, spatiales, et enfin réglementaires. / Woodlands craftsmen and shepherds make up a whole section of medieval rural population which is characterized and differentiated from its contemporaries by their itinerant lifestyle and their temporary settlement in the incultum. They are marginalized by medieval collective imagination and they have been forgotten by the historians, because their traces in written and archaeological sources are too scattered. Their mobility and their residential strategies depend on the exploitation of available seasonal resources, be it vegetal or animal. These seasonal resources are naturally found away from the areas already cultivated by local village people. This itinerant lifestyle takes on different forms, and results in different strategies from a pendular motion home-workplace to temporary establishment near to the raw materials during the season of exploitation. A temporary stay is determined by technical constraints (technical process and operational time), and also by environmental, time and law factors. Technology, time and space are connected, so it's necessary to study the « temporary dwelling » system as a whole from technical processes to social life, via the temporary encampments, which are the materialization of the way of life; this through a historical, archaeological and ethnoarchaeological cross-study

Cette thèse, qui s’appuie sur plusieurs enquêtes ethnographiques chez les Halh de Mongolie et les Bouriates d’Aga, ainsi que sur des sources écrites en langues mongole, russe et occidentales, porte sur le pastoralisme nomade des peuples mongols. En étudiant la manière dont les éleveurs conçoivent l’agentivité de leurs animaux (chevaux, chameaux, bovins, moutons, chèvres et chiens) et se reposent sur cette dernière, elle montre que l’élevage pastoral, loin d’être réductible à un simple rapport de domination, est un système complexe composé d’interactions multiples entre humains et animaux, qui s’adaptent mutuellement pour faire communauté. À travers une abondante cartographie constituée à partir d’enregistrements GPS, l’analyse des aspects spatiaux de la cohabitation met au jour l’importance de la relation triadique homme-animal-environnement qui participe du maintien de la communauté. Cette communauté multispécifique engage des moyens de communication qui mobilisent les cinq sens et qui révèlent les capacités cognitives des animaux. Les éleveurs exploitent celles-ci dans les situations de coopération homme-animal, où le rôle joué par les animaux est différencié selon leurs caractéristiques individuelles. Malgré les différences environnementales, socio-économiques et politiques des deux terrains d’enquête, la perspective comparative met en lumière des éléments d’un continuum mongol. Les assemblages et équilibres fins à l’œuvre dans les relations interspécifiques révèlent la grande autonomie des animaux, dont les éleveurs attendent qu’ils jouent un rôle actif dans les tâches pastorales. / This thesis, based on several ethnographic surveys among Halh Mongols and Aga Buryats (Russia), as well as written sources in Mongolian, Russian and Western languages, addresses the nomadic pastoralism among the Mongols. By studying the way herders conceive the agency of their animals (horses, camel, cattle, sheep, goats and dogs) and rely on it, it is shown that animal husbandry, far from being reducible to a mere relation of domination, is a complex system made of multiple interactions between humans and animals, who mutually adapt to each other to build community. Through an abundant cartography based on GPS records, the analysis of the spatial features of cohabitation brings to light the importance of the triadic human-animal-environment relation which contributes to maintaining the community. This multispecies community engages means of communication which mobilize the five senses and reveal the animals’ cognitive capacities. Herders build on those in situation of human-animal cooperation, in which the role played by the animals is differentiated depending on their individual characteristics. Despite the environmental, socio-economic and political differences between the two fields, the comparative perspective highlights elements of a Mongol continuum. The assemblages and delicate balances prevailing in the interspecific relations reveal the large autonomy of animals, which are expected by herders to play an active role in pastoral tasks.

This thesis is an exploration of liberalism in Romania and in anthropology. Liberalism is frequently represented in contemporary anthropology as a hegemonic technocratic practice, rationalist ideology and hypocritically exclusionary politics. I challenge this representation through an ethnography of a British-Romanian rural revitalisation and conservation programme in the Saxon villages region of southern Transylvania, Romania, and the vernacular liberalism of the cosmopolitan youth who have taken this project up. Douglas Holmes has asserted that in the European Union (EU) in the twenty-first century, communities and people are experimenting with new identity projects that fuse the liberal and illiberal in innovative ways. I trace how the rural revitalisation programme brought together romantic, "integralist" visions of the Saxon villages with the EU's liberal technologies of governance to create a set of projects the value of which could be translated between diverse sets of actors, from British tourists through European bureaucrats and Transylvanian farmers. This provided local youth with the possibility of making a life in their home region in a context of significant economic decline and massive emigration. The seemingly disparate liberal and romantic elements, initially brought together in a transnational context, were "domesticated" by Transylvanian liberals as complementary resources that could be mobilised to combat entrenched problems of Romanian society and modernity, as liberals saw it, notably the failure of the state to provide key services and the stagnation of the public sphere. The state's failures had led liberals to abandon it is a source of hope, turning instead to voluntary action, which made the dilemmas of how to mobilise engaged publics all the more crucial. Village liberals' attempts to foster such publics frequently ended up reproducing their own marginality, however. Against conventional representations of liberalism, I argue that its technocratic pretensions can be an object of hope in a milieu where expertise is perceived to be absent as much as an institutional hegemony. I further conclude that the multiple ways in which the liberal and the romantic are combined challenges dominant images of liberal ideology and practice as purely abstract and formal.

Au croisement de l’ethnographie économique, de l’anthropologie de la parenté et des études des mondes ruraux, cette thèse traite de l’imbrication de différentes sphères économiques dans le cadre de la poly-activité ainsi que de l’inscription spatiale des pratiques économiques dans un milieu agraire de montagne du Haut-Atlas marocain. Ce faisant, il s’agit de questionner la structuration de l’espace, les processus de catégorisation des lieux et des personnes à partir de la notion de monde à portée empruntée à la phénoménologie.Basée sur une étude ethnographique de deux ans au sein d’un village, des réseaux de migration, et auprès de touristes et porteurs de projets de « solidarité internationale », l’analyse est centrée sur les pratiques économiques en tant que situations dans lesquelles s’engagent des personnes et sur la constitution des groupes sociaux en tant qu’ils ont lieu dans le cadre de pratiques effectives. Dans ce contexte où l’économie domestique est le cadre de nombre d’activités productives et où parmi celles-ci l’agro-pastoralisme tient une place importante, l’analyse des pratiques est conjointe à celle de la parenté pratique, que l’on considère l’organisation des groupes domestiques ou encore la circulation des patrimoines et des statuts au sein des lignées. Au-delà de ces productions, échanges et consommations à base locale, les pratiques économiques observées ont lieu dans des espaces plus larges : marchés des biens et marchés du travail accessibles par la mobilité, économie du tourisme mettant en scène allochtones et autochtones, ou encore économie de l’humanitaire constituant le village comme centre d’une scène sociale transnationale.L’analyse de ces pratiques, de leurs imbrications et des liens ainsi constitués permet de questionner les logiques de la structuration du monde vécu et de la construction en situation du monde à portée. / At the junction of economic ethnography, anthropology of kinship and rural studies, this thesis focuses on how different economic spheres interlace within the framework of poly-activity, and examines how the economic practices are spatially inscribed within the agrarian mountainous environment of the Moroccan High Atlas. In so doing, I tackle processes of space structuring and social categorization of places and people by drawing on the phenomenological concept of world within reach. Based on a two years ethnographic study carried out in a village as well as within migration networks and with tourists and ''international solidarity '' project leaders, my dissertation scrutinizes both economic practices as situations in which people engage, and social groups formation as they take place in the context of actual practices. In this perspective, in which the household economy constitutes the setting of various productive activities – agro-pastoralism holding an essential place among them – the study of economic practices meets the analysis of pratical kinship by considering, for instance, the organization of domestic groups or the circulation of heritage and statuses within the lineages. Beside these productions, exchanges and consumptions made on a local basis, I was able to observe economic practices which take place in wider spaces such as : the consumer and labor markets that geographical mobility allows access to ; the tourism economy which bind together natives an foreigners ; or the economy related to the humanitarian field through which the village becomes the center of a transnational social scene. The analysis of these practices, their interweaving, and the links so established, allow me to inquire into the logics of the structuring of the world as it is experienced and into the ways the world within reach takes form.

La peste des petits ruminants (PPR) et la Pleuropneumonie Contagieuse Caprine (PPCC) causées respectivement par un Morbillivirus (Virus de la Peste des Petits Ruminants) et un mycoplasme (Mycoplasma capricolum subsp. Capripneumoniae) sont deux maladies respiratoires très contagieuses des petits ruminants. La PPR est présente en Afrique, en Asie, au Moyen Orient, et depuis peu en Europe. Sur le continent africain, notamment en Afrique de l’Ouest, elle est en expansion et représente un facteur majeur d’insécurité alimentaire pour la population agricole. La PPCC identifiée au Niger en 1995 n’est que suspectée au Mali sur la base de résultats sérologiques.La PPR est un modèle pour l’étude des maladies transfrontalières car sa diffusion est très étroitement liée aux mouvements régionaux d’animaux vivants. La compréhension de cette diffusion est une condition essentielle à la mise en place de mesures de contrôle efficaces (vaccination, contrôle aux frontières etc.).La thèse a pour ambition de clarifier la situation épidémiologique de la PPR et de la PPCC au Mali, notamment pour savoir si ces deux maladies coexistent, afin d’en évaluer le risque pour les filières de production de caprins et de proposer des stratégies de contrôle adaptées. Nous n’avons pas réussi à mettre en évidence la présence de la PPCC au Mali. Pour la PPR, l’objectif de la thèse est de caractériser la diversité génétique de souches collectées en Afrique de l’Ouest et plus particulièrement au Mali en utilisant en première instance le gène partiel de la nucléoprotéine du virus. Nous avons ensuite estimé la diversité et le taux d’évolution du PPRV dans la région à partir de séquences génomiques complètes. Notre étude a montré qu’au Mali ainsi que dans les autres pays de l’Afrique de l’Ouest, trois lignées génétiques du PPRV circulent dont l’une d’elles, la lignée II est dominante dans la région et est caractérisée par une grande diversité génétique transfrontalière. Cette étude démontre également une progression de la lignée IV dans l’Afrique de l’Ouest et la persistance au Mali et au Niger de la lignée I (au moins jusqu’en 2001). Ces résultats reflètent par rapport aux données précédentes connues de la répartition des lignées de PPRV, une intensification des mouvements du bétail dus à l’échange et au commerce de ces animaux, flux qui n’est pas contrôlé entre tous les pays de l’ouest africain. Au Mali, il n’existe aucun moyen de contrôle, de traçabilité et d’identification animale. L’utilisation de la diversité génétique comme marqueur épidémiologique serait un moyen d’améliorer notre connaissance de la diffusion de la PPR et de là son contrôle, plus particulièrement dans les pays d’Afrique de l’Ouest. / Peste des petits ruminants (PPR) and Contagious caprine pleuropneumonia (CCPP) caused respectively by a Morbillivirus and a mycoplasma (Mycoplasma capricolum subsp. Capripneumoniae) are two highly contagious respiratory diseases of small ruminants. PPR is present in Africa, Asia, Middle East, and has just entered Europe. On the African continent, particularly in West Africa, it is emerging and is a major factor of food insecurity for low-income farmers. CCPP, identified in Niger in 1995, is only suspected in Mali on the basis of serological results.PPR is a model for the study of transboundary diseases because its diffusion is closely linked to regional movements of livestock. Understanding this diffusion is an essential condition for the implementation of effective control measures (vaccination, border control, etc.).The aims of our study is to clarify the epidemiological situation of PPR and the CCPP in Mali, including whether these two diseases coexist in order to assess the risk for goat production chains and propose appropriate control strategies.We did not succeed in confirming the presence of the CCPP in Mali. PPR has already been identified in Mali. The aim of our study for PPR is to characterize the genetic diversity and therefore the different lineages that circulate in Mali and, more generally, in the West African sub region by using at first the partial gene of Nucleoprotein of PPRV. We then estimated more accurately the diversity and rate of evolution of the virus in the region from PPRV genomic sequences. Our studies showed that three lineages of PPRV are circulating in Mali and West Africa. The lineage II is dominating and is characterized with a wide genetic diversity and extensive transboundary circulation. We also demonstrate the progression of lineage IV in West Africa and the persistence of lineage I in Mali and Niger (at least until 2001). These results reflect the large flow of uncontrolled livestock trade between all West African countries. In Mali, there is no means of control, traceability and animal identification. The use of genetic diversity as an epidemiological marker is an effective means of controlling the spread of PPR in these West African countries.