Les situations d'après-guerre demandent plus qu'une déclaration officielle pour retrouver la stabilité et l'entente sociales. Les réflexions philosophiques portant sur les moyens d'atteindre une réconciliation sont nombreuses, mais il y a encore peu de recherches portant sur l'impact de l'art pour ressouder les liens sociaux et guérir les membres constituant la société. Après avoir démontré la légitimité d'une réflexion portant sur le rôle que pourrait tenir le théâtre pour la réconciliation et l'établissement de normes, nous justifions pourquoi les notions de récit, de performance publique, de travail de création et de transmission d'émotion deviennent des critères de validation du théâtre pour la réconciliation. Par l'usage du théâtre, les intervenants pourront ainsi mieux accompagner les victimes dans leur deuil et les aider à créer de nouveaux liens profitant au développement d'un contrat social sain pour la refonte de l’État. / Post-war situations ask more than an official declaration to find social stability and mutual understanding. The philosophic reflections concerning the means to reach reconciliation are numerous, but there is more research to be done concerning the impact of art to strengthen the social links and cure the members constituting society. Having demonstrated the legitimacy of a reflection concerning the role of theater in reconciliation and in the establishment of standards, we prove why the notions of narrative, public performance, creation process and transmission of emotion become criteria of validation of theater as a way towards reconciliation. By the use of theater, the community workers can better accompany the victims in their mourning and help them create new ties benefiting the development of a healthy social contract for the redesign of the State.

Objet de la vie quotidienne, la typographie est un produit socioculturel et un outil de délégation que l’homme place entre lui et le monde. Comment organise-t-il cette médiation ? Tel est l’enjeu principal de notre sujet.Située à la croisée de son faire et de son agir, elle est le résultat d’un processus cognitif dont les modalités de production et de circulation se fondent sur un principe de mise en relation communicationnelle d’ordre anthropogénique. En examinant l’étude de sa matérialité technique au regard de sa réalité culturelle, la typographie est autant envisagée comme un « appareil d’incarnation » – on parle de corps aussi bien pour la lettre que pour un texte – que comme creuset d’une pratique. À la fois instrument de perception et moyen d’action, elle permet, à l’échelle du caractère, l’invention typographique tout en donnant lieu à un double régime d’interprétations d’ordre technique et sémiotique. Si le parcours se déploie au cœur des pratiques de métiers liées à la conception de caractères et s’intéresse aux différents contextes d’énonciation typographique, il débouche sur une réflexion en réception, à propos des usages de la typographie, en tant que manipulation culturelle ouverte à tout un chacun, pour une ressaisie du monde. / As a daily life object, typography is a sociocultural product and transfer tool that people put between them and the world. How do they organize this mediation ? That is the main issue of our subject.At the crossroads of the doing and acting concepts, typography is the result of a cognitive process, which production and circulation’s methods are based on communication’s principles from the Henri Van Lier’s Anthropogeny. Studying its technical materiality according to its cultural reality, typography is considered as an “embodiment system” – in French, we call “body” the typeface as well as the text – and also as the crucible of this practice. As a sensitive agent and practical method, typography makes typeface invention possible while creating a double regime of interpretations based on its technology and semiotics. Whereas our words are related to trade practices which are then connected to type face design and various contexts of typographical enunciation resulting in a thought about reception. The fact is that uses linked to typography exist as cultural experiments accessible to all who desire it to challenge the world.

nÃo hà / Esta investigaÃÃo tem como objetivo analisar os sentidos das experiÃncias de educaÃÃo de adultos e de escolas da RFFSA, construÃdos pelos sujeitos, e sua relaÃÃo com os princÃpios das Teorias ClÃssicas da AdministraÃÃo e da Teoria do Capital Humano, norteadoras das prÃticas administrativas e educacionais da empresa. Tais experiÃncias ocorreram na dÃcada 1970, em Fortaleza-CE, quando a RFFSA jà mantinha escolas para os filhos dos ferroviÃrios e, promovia cursos de alfabetizaÃÃo de adultos direcionados aos trabalhadores de nÃveis mais baixos de escolarizaÃÃo; o domÃnio das habilidades de leitura e escrita e das operaÃÃes bÃsicas de matemÃtica dava-lhes a possibilidade de acesso a novos cargos, de acordo com o que determinava a empresa. Trata-se de pesquisa descritiva e explicativa, de abordagem qualitativa, caracterizada como estudo de caso histÃrico baseado em Bogdan e Bicklen. Os dados empÃricos foram colhidos atravÃs de entrevistas semiestruturadas com seis sujeitos idosos, bem como pesquisa documental. O referencial teÃrico utilizado para as categorias conceituais de educaÃÃo e alfabetizaÃÃo de adultos foram Freire, Haddad e Di Pierro, Saviani, FernandÃz, Carvalho, Costa e Furtado; para as Teorias ClÃssicas da AdministraÃÃo: Silva, Taylor, Fayol, Zanatta e Kuenzer; para a Teoria do Capital Humano: Schultz e Frigotto. Para contextualizaÃÃo das ferrovias, teve como suporte os estudos de Telles, Pereira e Muniz, Mota, Almeida, Azevedo, Possas e Segnini. Outros autores foram incluÃdos para referendar a anÃlise que, pautada na dialÃtica, busca analisar as circunstÃncias e as contradiÃÃes que ligaram o contexto histÃrico ao sentido das experiÃncias construÃdos pelos sujeitos. Constatou-se que as experiÃncias educativas ocorreram sob a Ãgide da pedagogia tecnicista, de visÃo utilitarista e orientada pelos princÃpios das Teorias ClÃssicas de AdministraÃÃo e da Teoria do Capital Humano, presentes nas polÃticas e nas prÃticas administrativas; desvelavam-se assim aspectos internos caracterÃsticos de uma cultura assistencialista e clientelista, bastante comum à Ãpoca. Evidencia-se que as repercussÃes das experiÃncias de alfabetizaÃÃo e de qualificaÃÃo foram muito mais no Ãmbito pessoal e profissional. Neste sentido, se apresentam para os trabalhadores como a oportunidade de alfabetizaÃÃo e qualificaÃÃo tÃcnica que, apesar de aligeiradas, podem ter contribuÃdo para o acesso a outros cargos e resultado na elevaÃÃo da autoestima, sem que isso representasse significativas mudanÃas nas condiÃÃes de vida e de trabalho. Quanto Ãs experiÃncias nas escolas, propiciou o acesso à educaÃÃo aos filhos dos trabalhadores, e quando interrompidas geraram perdas tanto para os trabalhadores e suas famÃlias, como para as professoras. Constata-se, portanto, que os sentidos das experiÃncias nÃo confluem na mesma direÃÃo para todos os sujeitos, mas podem ser traduzidos como movimentos constantes de luta dos trabalhadores no sentido de mobilizaÃÃo-desmobilizaÃÃo, dominaÃÃo-resistÃncia, controle-ousadia. Verifica-se que, nos anos 1970, triunfa o poder desmobilizador do Estado autoritÃrio que, em nome da racionalidade, provoca a diminuiÃÃo do quadro de empregados, o fechamento das escolas com a supressÃo do ensino primÃrio para, nas dÃcadas seguintes, culminar no processo de privatizaÃÃo da estatal, em consonÃncia com a pauta neoliberal.

This thesis analyses and compares two historic commemorations in Northern Ireland with two in New Zealand, in the period from 1940 to 1990. These commemorations are the Twelfth of July and Remembrance Sunday in Northern Ireland, and Waitangi Day and Anzac Day in New Zealand. Examination of these commemorations has revealed several patterns. In the commemorations studied in this thesis, levels of public adherence generally depended on the extent to which the values that the commemoration symbolised were seen as threatened or highly needed. The commemorations which reaffirmed compelling values tended to enjoy higher levels of public support than those expressing values which were seen as either unnecessary or unthreatened. In both countries, historic commemorations were capable of uniting communities behind core values. However, in cases where there was no general agreement on what those values were or what they meant, commemorations frequently became sites of division and conflict. All four commemorations were regularly used by organisers and participants to express views on contemporary political and social issues and, on several occasions in both countries, different groups battled for the control of particular commemorations. In both countries, increased levels of social conflict often led to the increased use of the past as a rhetorical device. The main conclusion to be drawn from this study is that these historic commemora¬tions derived more of their meaning from their contemporary context than from the historical events which they commemorated. In particular, how the public viewed and understood the values symbolised and reaffirmed by the commemorations strongly affected their levels of support. People were most likely to observe the commem-orations when they were seen as symbolising values which were widely adhered to and seen as threatened or urgently needed. The historic commemorations examined in this thesis were often strongly affected by contemporary events which were seen as relating, positively or negatively, to the values which the commemorations embodied.

This thesis analyses and compares two historic commemorations in Northern Ireland with two in New Zealand, in the period from 1940 to 1990. These commemorations are the Twelfth of July and Remembrance Sunday in Northern Ireland, and Waitangi Day and Anzac Day in New Zealand. Examination of these commemorations has revealed several patterns. In the commemorations studied in this thesis, levels of public adherence generally depended on the extent to which the values that the commemoration symbolised were seen as threatened or highly needed. The commemorations which reaffirmed compelling values tended to enjoy higher levels of public support than those expressing values which were seen as either unnecessary or unthreatened. In both countries, historic commemorations were capable of uniting communities behind core values. However, in cases where there was no general agreement on what those values were or what they meant, commemorations frequently became sites of division and conflict. All four commemorations were regularly used by organisers and participants to express views on contemporary political and social issues and, on several occasions in both countries, different groups battled for the control of particular commemorations. In both countries, increased levels of social conflict often led to the increased use of the past as a rhetorical device. The main conclusion to be drawn from this study is that these historic commemora¬tions derived more of their meaning from their contemporary context than from the historical events which they commemorated. In particular, how the public viewed and understood the values symbolised and reaffirmed by the commemorations strongly affected their levels of support. People were most likely to observe the commem-orations when they were seen as symbolising values which were widely adhered to and seen as threatened or urgently needed. The historic commemorations examined in this thesis were often strongly affected by contemporary events which were seen as relating, positively or negatively, to the values which the commemorations embodied.

This thesis analyses and compares two historic commemorations in Northern Ireland with two in New Zealand, in the period from 1940 to 1990. These commemorations are the Twelfth of July and Remembrance Sunday in Northern Ireland, and Waitangi Day and Anzac Day in New Zealand. Examination of these commemorations has revealed several patterns. In the commemorations studied in this thesis, levels of public adherence generally depended on the extent to which the values that the commemoration symbolised were seen as threatened or highly needed. The commemorations which reaffirmed compelling values tended to enjoy higher levels of public support than those expressing values which were seen as either unnecessary or unthreatened. In both countries, historic commemorations were capable of uniting communities behind core values. However, in cases where there was no general agreement on what those values were or what they meant, commemorations frequently became sites of division and conflict. All four commemorations were regularly used by organisers and participants to express views on contemporary political and social issues and, on several occasions in both countries, different groups battled for the control of particular commemorations. In both countries, increased levels of social conflict often led to the increased use of the past as a rhetorical device. The main conclusion to be drawn from this study is that these historic commemora¬tions derived more of their meaning from their contemporary context than from the historical events which they commemorated. In particular, how the public viewed and understood the values symbolised and reaffirmed by the commemorations strongly affected their levels of support. People were most likely to observe the commem-orations when they were seen as symbolising values which were widely adhered to and seen as threatened or urgently needed. The historic commemorations examined in this thesis were often strongly affected by contemporary events which were seen as relating, positively or negatively, to the values which the commemorations embodied.

This thesis analyses and compares two historic commemorations in Northern Ireland with two in New Zealand, in the period from 1940 to 1990. These commemorations are the Twelfth of July and Remembrance Sunday in Northern Ireland, and Waitangi Day and Anzac Day in New Zealand. Examination of these commemorations has revealed several patterns. In the commemorations studied in this thesis, levels of public adherence generally depended on the extent to which the values that the commemoration symbolised were seen as threatened or highly needed. The commemorations which reaffirmed compelling values tended to enjoy higher levels of public support than those expressing values which were seen as either unnecessary or unthreatened. In both countries, historic commemorations were capable of uniting communities behind core values. However, in cases where there was no general agreement on what those values were or what they meant, commemorations frequently became sites of division and conflict. All four commemorations were regularly used by organisers and participants to express views on contemporary political and social issues and, on several occasions in both countries, different groups battled for the control of particular commemorations. In both countries, increased levels of social conflict often led to the increased use of the past as a rhetorical device. The main conclusion to be drawn from this study is that these historic commemora¬tions derived more of their meaning from their contemporary context than from the historical events which they commemorated. In particular, how the public viewed and understood the values symbolised and reaffirmed by the commemorations strongly affected their levels of support. People were most likely to observe the commem-orations when they were seen as symbolising values which were widely adhered to and seen as threatened or urgently needed. The historic commemorations examined in this thesis were often strongly affected by contemporary events which were seen as relating, positively or negatively, to the values which the commemorations embodied.

This thesis analyses and compares two historic commemorations in Northern Ireland with two in New Zealand, in the period from 1940 to 1990. These commemorations are the Twelfth of July and Remembrance Sunday in Northern Ireland, and Waitangi Day and Anzac Day in New Zealand. Examination of these commemorations has revealed several patterns. In the commemorations studied in this thesis, levels of public adherence generally depended on the extent to which the values that the commemoration symbolised were seen as threatened or highly needed. The commemorations which reaffirmed compelling values tended to enjoy higher levels of public support than those expressing values which were seen as either unnecessary or unthreatened. In both countries, historic commemorations were capable of uniting communities behind core values. However, in cases where there was no general agreement on what those values were or what they meant, commemorations frequently became sites of division and conflict. All four commemorations were regularly used by organisers and participants to express views on contemporary political and social issues and, on several occasions in both countries, different groups battled for the control of particular commemorations. In both countries, increased levels of social conflict often led to the increased use of the past as a rhetorical device. The main conclusion to be drawn from this study is that these historic commemora¬tions derived more of their meaning from their contemporary context than from the historical events which they commemorated. In particular, how the public viewed and understood the values symbolised and reaffirmed by the commemorations strongly affected their levels of support. People were most likely to observe the commem-orations when they were seen as symbolising values which were widely adhered to and seen as threatened or urgently needed. The historic commemorations examined in this thesis were often strongly affected by contemporary events which were seen as relating, positively or negatively, to the values which the commemorations embodied.

Les élèves faisant le voyage dans la journée pour visiter le Musée-Mémorial d’Auschwitz-Birkenau font une expérience particulière à la fois de ce site et de l’événement dont il est la trace. Ils ne se contentent pas de recevoir passivement les informations qui leurs sont donnés, mais les réinvestissent dans leur propre champ d’expérience. Ils l’élaborent à partir des différents élément matériels et des différents informations qui leurs sont donnés sur le site. L’image de l’espace est le moyen par lequel quelque chose est communiqué et le résultat de cette communication. Le compte-rendu de la manière dont un groupe d’élève parle de sa visite quelques semaines plus tard permet d’observer la constitution de cet espace vécu et cette mémoire, lorsque ce qui a été éprouvé se met en mots malgré la difficulté du passage de la perception éprouvée à l’élaboration discursive qui se manifeste dans la plupart des situations d’interlocutions. Chaque moment de la visite est associé à des informations apprises sous forme de notions générales dont ils se rendent compte et de représentations mentales qu’ils imaginent, ainsi qu’à des ressentis. À travers cela, ils prennent conscience du caractère à la fois morbide et empathique de la nature humaine. Il s’agit d’une expérience touristique particulière. Se crée alors une certaine communauté entre ceux qui ont eu cette expérience et la volonté de la transmettre qui est à la fois une exigence civique et un besoin de mettre en mot un vécu intime pour le comprendre. Cependant, dans la mesure où cette transmission engage l’intimité d’un vécu et non des informations historiques, elle ne se fait qu’à des proches perçus comme étant intéressés / Pupils making the day trip to visit the Memorial Museum of Auschwitz-Birkenau have a particular experience both of this site and the event the event of which is the trace. They do not passively receive information given to them, but reinvest it in their own fields of experience. They do it from various material elements and informations which are given during the day into the site. The image of the place is both the way by which something is communicated and at the same time the result of this communication. The report of how a group of pupil speaks about its visit a few weeks later allows to observe the constitution of this living space and this memory. What was felt puts itself in word, despite the difficulty of the passage perception proven to the discursive development manifested in most interlocutions situations. Every moment of the visit is associated with learned information that are general concepts they realize and mental representations they imagine, and with feelings. Through this, they become aware of the human nature that is both morbid and empathetic. So this is a different experience of those are touristic entertainment. There is a community between those who had this experience and the will to transmit that is both a civic requirement and a need to put in word an intimate real-life experience to understand it. However, to the extent that this transmission engages the intimacy of a real-life experience and not af a historical information, it is made only to close people perceived as being interested

In this dissertation the phenomenological method together with the hermeneutical concepts of experience, devotion, constant remembrance and transmission focus on yogic transmission in Sahaj Marg of the Shri Ram Chandra Mission. Sahaj Marg is an adaptation of Raj a Yoga. Sahaj Marg emphasises the practical approach and calls for the aspirant to follow the teachings and methods of the spiritual Master. Yogic transmission is the unique feature of this system. Preceptors have been trained by the Master to aid in the spiritual evolution of humanity. Pranahuti is defined by the Master as a forceless force for the spiritual transformation of humanity. This system can be followed by all aspirants, the only qualification being a willingness to follow the practice. Sahaj Marg has been created for the present day aspirant to achieve liberation in the quickest time possible. / Religious Studies and Arabic / M.A. (Religious Studies)