Au XVIIIe siècle, La Rochelle vit au rythme de son grand commerce colonial, né à la confluence du marché canadien, de la droiture avec les Antilles et de la traite négrière. Au sein de la ville atlantique, se démarque dès lors une élite tenant le haut du pavé : les négociants. Moteur de la croissance et de l’emploi, à la tête des plus grandes fortunes et propriétaires des plus beaux hôtels particuliers, ils forment un milieu socioprofessionnel ouvert et disposent d’un esprit de corps autour duquel se cristallisent une conscience et une culture partagées. Regroupés derrière leur chambre de commerce et valorisés par l’honorabilité de leur profession, les négociants réussissent sans mal à se positionner comme des figures incontournables de la société rochelaise, ayant une influence certaine sur la vie de la cité et pesant de tout leur poids face aux élites traditionnelles d’Ancien Régime.Les constats issus d’une pesée historiographique et bibliographique sont toutefois sans appel : si les travaux jusqu’ici menés sont majoritairement restés inféodés à l’étude des rouages de l’économie rochelaise, force est de constater que nous n’avons aucune vision d’ensemble du milieu négociant. Il y a là un vide scientifique certain qu’il est nécessaire de combler. En usant de protocoles et de questionnements plus mosaïques, cette thèse a pour ambition d’être la première étude socioculturelle vouée aux grands entrepreneurs du commerce rochelais. A l’appui de plus de dix mille documents d’époque mis en articulation, surgissent 738 négociants qui, au XVIIIe siècle, constituent l’âme et le cœur de La Rochelle. / In the 18th century, the pace of life in La Rochelle was dictated by the rhythm of its great colonial commerce, at the confluence of the canadian market, the direct route to the Caribbean and the slave trade. Within this atlantic town, an elite soon reached the top of the ladder : the merchants. Prime movers for economic growth and employment, owners of the greatest fortunes and most beautiful mansions, they formed an open socio-professional class with a group spirit centred on a common consciousness and shared culture. United behind their chamber of commerce and esteemed as a result of their honourable profession, the merchants easily established themselves as indispensable figures of Rochelais society, exerting a considerable influence on city life and bringing pressure to bear against the traditional elites of the Ancien Régime.However, any historiographical and bibliographical study of the subject reveals an inescapable fact : to date, the work undertaken has largely concentrated on the workings of the local economy, and there is no global overview of the merchant world. This scientific void needs to be filled. By using more varied methods and forms of inquiry, this thesis aims to be the first socio-cultural study of the great trading entrepreneurs of La Rochelle. Drawing on more than ten thousand documents from the time, 738 merchants stand out, who, in the eighteenth century, constituted the body and soul of La Rochelle.

The submitted thesis is concerned with the research of individual distinctions of sociability of pupils through analysis of their social relations. The theoretical part deals with findings on general range of the concept of sociability, defines interindividual relations as a theoretical and empirical resource of the sociability research, characterizes the developmental period of early adolescence. The further part of the thesis briefly describes sociability of pupils from the view of basic psychical components. It is connected to socialization and social relations at school. The empirical part represents quantitative research, where first of all "corelation" (relationship) between individual distinctions of sociability of pupils and extraversion was found out. Futher, it describes to what extent the ability of sociability varies in relation to gender, how social characteristics between genders are different.

Les fraternités ou les confréries de Notre Dame du Rosaire des Hommes Noirs sont apparues au Brésil au cours de la période de l'esclavage, en manifestant un grand intérêt pour les Africains, libres et captifs, et leurs descendants. Malgré l'imposition du culte catholique qui les caractérisait, ces associations laïques n'ont pas cessé d'être un vecteur de création de sociabilités et de construction d'identités. Il serait ainsi possible de prétendre que les noirs ont élaboré, à partir des confréries les accueillant dans le Nouveau Monde, des modes alternatifs d'existence en acceptant la religion du maître et en incorporant simultanément les rituels et les symboles culturels mémorisant leur appartenance aux sociétés de provenance. Cette ambiguïté marque probablement ce qui les singularisait en particulier, d'autant plus que pour exister ces associations dépendaient nécessairement de la bénédiction du pouvoir séculier et religieux par la reconnaissance de leurs statuts et de leurs règles. Selon différentes approches, ces aspects sont présentés dans l'étude qui suit sur la fraternité de Notre Dame du Rosaire des Hommes Noirs, située dans la ville de Quixeramobim, dans l'intérieur du Ceará au Brésil, aux alentours de l'année 1755, et accueillant les esclaves issus de la région africaine de l'Angola. L'objet de la recherche, qui ne constitue nullement une revendication, une création ou une assimilation par les membres de cette fraternité au long de son existence presque bicentenaire, problématise la notion de groupe de provenance. C'est à partir de cette problématique que le concept d'identité est ici interrogé. De même, une description ethnographique du processus de constitution et d'organisation de la confrérie est présentée, attentive à ses dimensions diachroniques et synchroniques. Pour cette dernière, le dialogue avec des descendants d'anciens membres de l'organisation de la confrérie a été indispensable, surtout pour recueillir la mémoire du plus important rite de sociabilité de la fraternité : la fête de commémoration de sa patronne Notre Dame du Rosaire. / The brotherhoods of Nossa Senhora do Rosário dos Homens Pretos flourished in Brazil during the slavery period. They were of great interest for African people and their descendants. In spite of being characterized by the imposition of Catholic cults, these lay-led associations revealed as a means for group socialization and identity construction. In this way, such brotherhoods became a space through which black people could produce an alternative form of existence in the world. While at times they were led to accept the religion of their slavery masters, at times they embodied cultural symbols which connected them to the societies from which they had been removed. This ambiguity is perhaps one of the most visible features of this type of brotherhoods. I explore these issues in my study about the brotherhood of Nossa Senhora do Rosário dos Homens Pretos, which was established by slaves of Angolan origin in Quixeramobim, in the back-lands of Ceará, Brazil, around the year of 1755. Throughout the period of two centuries, the idea of Angolan origin has not been claimed as a central idea in the foundation and continuity of this brotherhood. Yet, it emerges in the notion of group of origin. While doing an ethnographic description of the processes involved in the making of this brotherhood, here I also introduce the concept of identity. Through my dialog with the descendants of the old members of this association I attempt to recuperate the memory of its main form of sociability: the feast of Nossa Senhora do Rosário.

[pt] O presente trabalho trata das peladas jogadas no Aterro do Flamengo, parque público na cidade do Rio de Janeiro, a partir do trabalho de campo realizado com o Ellite Futebol Clube. Desde a inauguração, em 1965, criou-se uma identificação entre o Aterro e os peladeiros, já que com o crescimento da cidade, havia menos terrenos ou áreas livres para a prática amadora do futebol. As quadras do Parque também tinham o objetivo de suprir essa necessidade. Fundado em 1998, o Ellite é formado por amigos de colégio que vêem nas peladas jogadas todas as quartas-feiras uma forma de manter a amizade. É uma das diversas equipes que fazem dos campos do Aterro a sua casa. Jogam, segundo eles, uma pelada organizada, o que de certa forma contraria o imaginário de improviso e espontaneidade desta prática. As peladas aqui estudadas, a partir do exemplo do Ellite, têm características particulares, que nos fazem perceber como o espaço urbano público é rico em contraste, diversidade e conflitos. / [en] This work is about the pick up soccer games played at the Aterro do Flamengo, a public park at Rio de Janeiro, from fieldwork with Ellite Futebol Clube. Since its inauguration in 1965, it has been created an identification between the Aterro and the pick up soccer game players, especially because with the growth of the city there were less land or open spaces for the practice of the amateur soccer. The courts from the park had also the purpose to meet this need. Founded in 1998, Ellite is formed by college friends who see in the pick up games played all Wednesdays a way to keep the friendship. It is one of several teams that make the fields of the Aterro like their home and make that a space of sociability. They play, according to them, an organized pick up game, which somehow contradicts the imagination of improvisation and spontaneity of this practice. The pick up soccer games studied here, from the example of Ellite, have particular characteristics that make us realize how urban public space is rich in contrast, diversity and conflict.

Le haïku est un genre poétique japonais né au XIXe siècle, constitué de 17 syllabes. De nos jours, le Japon compterait quelque 10 millions d’amateurs et de professionnels de haïku pour une population totale de 127 millions. Ces Japonais composent des haïkus afin d'exprimer leur sensibilité, mais aussi de les montrer aux autres qui les jugent, dans le cadre de réunions poétiques de groupes associatifs, dans des rubriques haïkistes de journaux et de magazines, lors de compétitions, ou encore à l’école. Le haïku interpelle l’imagination et l’empathie des autres pour s’épanouir pleinement en tant qu’œuvre. Cherchant la reconnaissance des autres, le haïku est une activité sociale grand public au Japon. Plusieurs mécanismes propres à la pratique du haïku empêchent l’établissement d’une hiérarchie complète dans ce vaste monde des haïkistes japonais : notation sous anonymat (donc égalité lors de l’appréciation), utilisation de pseudonymes, liberté d’appartenance à plusieurs groupes de son choix, absence de critères poétiques absolus. Le haïku offre de multiples possibilités de participations, répond à de multiples désirs tels que se montrer, être reconnu, découvrir autrui, jouer sous une autre identité. Ainsi le haïku attire-t-il de nombreux adeptes. La brièveté extrême du haïku assure une grande accessibilité et facilite des échanges sur peu de temps. Être bref accentue le côté ludique de la poésie et crée une forte sociabilité. Par ailleurs, cette concision oblige systématiquement les haïkistes à avoir une retenue vis-à-vis de soi et des autres. Restant courtois, les haïkistes continuent interminablement ce jeu de « présentation – appréciation » dans lequel chacun a l’assurance d’être écouté. / Haiku is a type of Japanese poem originating from the 19th century, consisting of 17 syllables. Nowadays, Japan has nearly 10 million amateur and professional haiku poets, from a total population of 127 million. These people compose haikus to express themselves, and also to present their poems to be judged by others. They present them in poetry clubs, in haiku columns in newspapers and magazines, in various competitions, or in classes at school. In order to fully flourish as a work, haiku challenges the imagination and empathy of others. Through seeking recognition from other people, haiku has become a social activity of the general public in Japan. Several mechanisms specific to the practice of haiku writing impede the establishment of a proper hierarchy in the wide world of haiku poetry such as assessing under anonymity (resulting in equality during the judging), the use of pseudonyms, the freedom to join multiple haiku groups of their choice and the absence of absolute poetic criteria. There are various reasons why people participate in writing haiku, fulfilling several desires such as to express oneself, to be applauded, to meet other people, and to assume a different identity. For these reasons, haiku attracts many enthusiasts. The extreme brevity of haiku enables wide accessibility and rapid exchanges. Its brevity accentuates the recreational side of the poem and creates strong sociability between participants. In addition, brevity compels haiku poets to be discreet towards themselves and towards others. By remaining courteous, the haiku poets continue an interminable game of "presentation - appreciation" in which everyone has the assurance of being listened to.

Cette thèse porte sur les aspects sociaux des repas consommés entre pairs à l’école élémentaire : le déjeuner à la cantine et le goûter à l’étude du soir. Elle montre en quoi ces prises alimentaires constituent des temps et des espaces de socialisation singuliers pour les enfants, en ce qu’ils ne sont ni tout à fait scolaires, ni extrascolaires. À partir d’une enquête ethnographique menée dans trois écoles de la région parisienne accueillant des populations socialement différenciées, cette recherche s’intéresse à la rencontre entre les diverses instances de socialisation qui interfèrent dans la construction du rapport à l’alimentation des enfants. Des observations, en partie participantes, ont été réalisées pendant deux années scolaires dans les écoles ainsi que des entretiens semi-directifs auprès des familles et des encadrants des prises alimentaires. Nos résultats montrent que les pratiques et les dispositions familiales, socialement et culturellement situées, transmises à l’enfant en matière d’alimentation, sont confrontées à l’école à d’autres modes de socialisation. L’influence du groupe de pairs et le rôle des adultes qu’ils côtoient lors des repas sont mis en lumière afin de rendre compte du caractère synchronique et de la complémentarité des processus de socialisation. Le partage de ces repas confronte les enfants à des normes et à des valeurs inégalement proches de celles de leur milieu familial : celles de leurs pairs et de la culture enfantine d’une part ; celles des professionnels qui les servent et les encadrent d’autre part et qui, selon leur profil et leur origine sociale, ne disposent pas de la même légitimité à socialiser / This thesis explores the social aspects of meal times among peers in elementary school: lunch in the canteen and afternoon snack at 4:30. It demonstrates the manner in which these meals constitute environments and opportunities for socialization amongst children. Being neither, strictly speaking, curricular nor completely removed from the educational environment, these extracurricular times nonetheless gather students around food. An ethnographic study was conducted in three socially and culturally differentiated Parisian schools. It focuses on the juxtaposition of various opportunities for socialization within a peer group at meal times. Observations, partly participant, were conducted over two academic years. Semi-structured interviews were also undertaken with families and supervisors of food intake. Our results show that social and cultural family practices transmitted to children, in terms of food and meal times, are confronted with school and other modes of socialization. The influence of the peer group and the role of adults around children during meals are highlighted to reflect their synchronic character and to evince the complementarity of the socialization process. Sharing these meals confronts children to new norms and values, uneven close to those of their family environment. The norms and values of their peers and childhood on the one hand, and one the other hand those of the professionals who serve the meals and supervise the children, professionals whose legitimacy to socialize is furthermore closely related to their social origin

A pesquisa buscou compreender as formas de sociabilidade vigentes na rede social Facebook especialmente, sob a perspectiva das representações do eu, conforme presente na sociologia de Erving Goffman (1985). O estudo deteve-se sobre o seguinte problema de investigação: De que forma um certo grupo de jovens moradores da cidade de São Paulo, com condições de vida similares e oriundos das regiões oeste e norte do município, utiliza as ferramentas interativas do Facebook para manipular virtualmente a impressão que causa nos demais? Quais são as semelhanças e diferenças nessa participação? A partir dessa questão, investigamos algumas das principais estratégias de manipulação de impressões adotadas para a administração de representações de si em ambientes virtuais de sociabilidade. O processo investigativo contou com uma abordagem qualitativa ancorada em grupos focais, entrevistas semiestruturadas, observações etnográficas virtuais e análises de conteúdo de publicações expostas nessa rede social. Como hipótese, especulou-se a existência de diferenças significativas entre os jovens na condução de estratégias de representação, que variariam de acordo com as características da rede de sociabilidade administradas pelo indivíduo nesse ambiente interativo. Optou-se pela seleção de um perfil jovem, supondo haver relação entre faixa etária e volume e diversidade da rede de sociabilidade (ou seja: com o número total de pessoas com as quais esses indivíduos se comunicam e com a variedade de pessoas dentro dessa rede). No fim do processo investigativo, pretendeu-se fornecer uma contribuição teórica clara acerca dos impactos sociais resultantes da difusão de formas virtuais de comunicação na sociedade em especial, entre essa parcela dos jovens paulistanos. / This research aimed to understand means of sociability operating on Facebook specially under the perspective of the \"presentations of self\", as in the sociological thought of Erving Goffman (1985). This study aimed the following investigation problem: How certain young residents of São Paulo, with similar life conditions and from West and North regions of the city, use Facebook´s interactional tools to virtually manipulate the impression caused on others? What are the similarities and differences in this use? Thus, we investigated the main strategies of impression manipulation adopted to administrate presentations of self on virtual environments of sociability. The investigative process counted with a qualitative approach flagged on focal groups, semi-structured interviews, virtual ethnographical observations and content analysis of publications published on this social network. As hypothesis, it was speculated the existence of significative differences on the exercise of representative strategies of presentation according to the main characteristics of the social network managed by the individual on this interactive environment. It was selected a young profile, understanding the existence of a relation between age and volume and diversity of social networks (in other words: the total number of people with whom those individuals communicate and the diversity of people inside this network.) At the end of the investigative process, it was aimed the offering of a clear theorical contribution about the social impacts of the diffusion of virtual ways of communications on society specially, among residents of São Paulo of a determinate income profile.

Esta pesquisa propõe analisar o papel o dos artefatos na promoção da sociabilidade no Jardim da Luz, entre os anos de 1870 a 1930. As decisões políticas sobre os espaços públicos verdes tiveram suma importância, pois eram responsáveis pela inserção, reforma ou demolição de artefatos no espaço. Os artefatos, por sua vez, foram muito utilizados na composição das imagens presentes nos cartões postais e circularam pela cidade com o objetivo de exaltar os pontos modernos de São Paulo. No caso do Jardim da Luz, os postais circulados colaboraram para criar o imaginário a respeito do espaço como um local moderno e de sociabilidade. O local passou a ser usado para apresentações musicais, festas e encontros. Foram estudados três principais grupos no espaço: a elite paulistana, os trabalhadores e os fotógrafos lambe-lambe. O Jardim se tornou local representativo para esses grupos, um espaço de festas para alguns e para outros, ambiente de trabalho. Esta pesquisa, pelo estudo da cultura material, pretende compreender os usos dos espaços do Jardim da Luz como um espaço de sociabilidade e suas transformações ao longo do período em questão. / This research intends to analyse urban artifacts\' influence on Jardim da Luz\'s sociability from 1870 to 1930. Political decisions concerning green public spaces had extreme importance on it, as responsibles for artifacts insertion, reform or demolition ion the garden. Artifacts, in turn, were largelly used as background for postcard\'s which circulated through the city to exalt São Paulo\'s modern sights. In Jardim da Luz, Tthose postcards helped to create the ideia of a modern and social place in Jardim da Luz. It had begun to host musical presentations, parties and meetings. In this workstudy, were studied examined three major social groups which attended those events: elite from São Paulo, workers and street photographers. Jardim da Luz became a representative local for those groups, a party place for some and a work site for others. This research, through the study of material culture, intendsaims to understand Jardim da Luz\'s social usage and its transformation through the study of material culture through during the time studied.

A pesquisa estuda as mudanças ocorridas na alimentação, no consumo de alimentos e nos hábitos à mesa na cidade de São Paulo entre 1828 e 1910, período de radicais transformações urbanas. As exportações de açúcar, e principalmente, de café, trouxeram não apenas riqueza, mas também criaram as condições da adoção de novos costumes cosmopolitas que se refletiram no consumo de alimentos diferentes - o gelo, a cerveja, o pão de trigo - e também novas maneiras de consumi-los: nos cafés, nos restaurantes, nos hotéis. / The research examines changes in diet, sociability and consumption in the city of Sao Paulo between 1828 and 1910, a period of radical transformation of the city. Exports of sugar, and mainly from coffee, had brought not only wealth but also created conditions for the adoption of new cosmopolitan customs, which is reflected in the consumption of different foods - the ice, beer, wheat bread - and other ways to consume them: in cafes, in restaurants in hotels.

A presente pesquisa tem como principal interesse compreender o modo pelo qual a relativa democratização do acesso a dispositivos de comunicação (sobretudo audiovisuais) em um contexto animado por expressivas mudanças nos paradigmas responsáveis pela orientação de políticas culturais e sociais no Brasil tem gerado condições para a produção e o fortalecimento de novos imaginários sobre a cidade e suas divisões, os quais vêm estimulando leituras concorrenciais relacionadas às distintas interpretações dadas à fronteira que regula o cruzamento entre as noções de centro e periferia. Para tanto, centra-se na investigação das relações e representações produzidas pelo Coletivo de Vídeo Popular (CVP); uma rede formada por diversas associações (coletivos) cuja integração decorre de vínculos entre conjuntos heterogêneos de pessoas interessadas no uso de ferramentas audiovisuais como forma de ocupação de espaços urbanos precários. Ao analisar o campo de relações e disputas simbólicas nos quais esses agentes se engajam, atentando para o modo como as noções de centro e periferia aparecem em variados contextos interacionais, pretende-se compreender as inúmeras implicações ligadas à polissemia desses conceitos e à maneira pela qual os mesmos podem ser utilizados taticamente em distintas situações sociais. / This research has the primary interest to understand the way in which the relative democratization of access to communication devices (especially audiovisual) - in a context animated by expressive changes in paradigms responsible for cultural and social policy guidance in Brazil they have been generating conditions for the production and strengthening of new imaginary of the city and its divisions, which have been stimulating concurrent readings related to the different interpretations given to the border which regulates the crossing between the notions of \"center\" and \"periphery.\" To do so, it focuses on the investigation of relations and representations around the Coletivo de Vídeo Popular (CVP). A network of various associations (collectives) whose integration stems from links between heterogeneous sets of people interested in the use of audiovisual tools as a way of \"occupation\" of precarious urban spaces. When analyzing the field of relationships and symbolic disputes in which these agents are engaged, paying attention to how the notions of \"center\" and \"periphery\" appear in a variety of interactional contexts, the aim is to understand the many implications related to the polysemy of these concepts and how they can be used \"tactically\" in different \"social situations\".