Submitted by Haroudo Xavier Filho (haroudo.xavierfo@ufpe.br) on 2016-04-19T13:52:15Z No. of bitstreams: 2 license_rdf: 1232 bytes, checksum: 66e71c371cc565284e70f40736c94386 (MD5) Dissertação completa.pdf: 1694356 bytes, checksum: ad95eee23c3ab88af35cbab823e3a837 (MD5) / Made available in DSpace on 2016-04-19T13:52:15Z (GMT). No. of bitstreams: 2 license_rdf: 1232 bytes, checksum: 66e71c371cc565284e70f40736c94386 (MD5) Dissertação completa.pdf: 1694356 bytes, checksum: ad95eee23c3ab88af35cbab823e3a837 (MD5) Previous issue date: 2015-02-25 / FACEPE / A presente pesquisa investigou as Representações Sociais da mulher em situação de violência conjugal de policiais civis. Foi realizada na 1ª Delegacia de polícia de prevenção e repressão aos crimes contra a mulher, localizada na cidade do Recife/PE. Teoricamente se baseou na Teoria das Representações Sociais, desenvolvida por Serge Moscovici (2012), sob a perspectiva da abordagem culturalista de Denise Jodelet (1989). A estratégia metodológica utilizada foi a pesquisa qualitativa e os instrumentos de coleta de dados foram o diário de campo, desenvolvido através da observação não participante, e a entrevista semiestruturada. Para análise dos dados foi utilizada a Análise de Conteúdo Temática (BARDIN, 2009), seguindo as etapas operacionais: constituição do corpus, leitura flutuante, codificação, categorização e inferências. A pesquisa foi aprovada pelo Comitê de Ética da Universidade Federal de Pernambuco, pautando-se na resolução 466/12, que orienta a pesquisa com seres humanos. A análise apontou que as mulheres que estão em situação de violência conjugal são representadas principalmente a partir de dois polos: “as vítimas e as verdadeiras vítimas”; apontando para os usos que são feitos da DM e para a forma como os/as policiais se pautavam frente a elas. Tais representações foram ancoradas e objetivadas em concepções ligadas à esfera biológica, social, emocional e de saúde. Foi observado que os/as policiais procuravam agir de forma neutra e imparcial em função deste pensamento, buscando não se envolver emocionalmente com estas mulheres para se proteger do impacto que esta vivência poderia gerar, e para não favorecer no seu atendimento nem às mulheres nem aos homens. Estes dados apontam que novos caminhos precisam ser traçados para que a mulher, ao acionar a DM, encontre acolhimento e possibilidades de uma vivência mais digna, longe da violência. Contudo, para que isto se torne uma realidade, a DM também precisa ser um espaço de realização para os/as policiais que nela atuam, cenário este que não foi percebido em função da precariedade que a DM apresenta e da absorção de demandas que deveriam ser trabalhadas por outros órgãos da rede de atenção à mulher. / The present research investigated the Social Representations (SR) of women in domestic violence situation of active police officers in the woman’s police station (WPS) of Recife. The survey took place in the 1st Police Station Precinct of Prevention and Repression of Crimes against Woman, located in the city of Recife - PE. The search was based on the Theory of Social Representations, developed by Serge Moscovici (2012), from the perspective of culturalist approach of Denise Jodelet (1989). The methodological strategy used was qualitative research and the data collection instruments was the field diary, developed through non-participant observation and semi-structured interview. For data analysis, we used the Thematic Content Analysis (BARDIN, 2009) following the following operating steps: formation of the corpus, floating reading, coding, categorization and inferences. The study was approved by the Ethics Committee of the Federal University of Pernambuco, and is based on Resolution 466/12 that guides the research with human beings. The analysis showed that women who are victims of violence are represented mainly from two poles "victims and the real victims," pointing to the uses that are made of WPS, and how the police deals with them. These Social Representations were anchored and objectified in concepts the biological sphere, social, emotional and health. It was observed that guided by this thought the police sought acting neutrally and impartially, seeking not to get emotionally involved with these women, to protect against affectation that this experience could generate and not to favor in their treatment neither women nor men. These data point out that new ways need to be plotted for the woman, when contacting the WPS, instead of finding indifference, being welcomed and finding possibilities of a more dignified existence away from violence. However for this to become a reality, the WPS also needs to be a realization space, which was not seen due to the lack of structure that it presents and the absorption of demands that should be worked by other organs of the woman care network.

This work analyses the relationship between social representations and social practices, with a focus on the psychologist‟s professional activity in a specific and recent context: that of the Centros de Referência de Assistência Social CRAS (Social Assistance Reference Centres). Specifically, we investigate both the social representations psychologists have of the centres‟ users as well as those users have towards psychologists and their relationship with the practices of these professionals in Sergipe‟s CRASs. In order to accomplish this, two studies were carried out: one with 27 psychologists working in CRASs; and another with 20 users of this service. In the first study, we used a questionnaire and, in the second, a structured interview. The results revealed, in the first study, dissociation between what the professionals declared their practices to be and the perception of such practices from other psychologists‟ perspectives, which allowed us to infer the real practice adopted by psychology professionals. We perceived, in addition, that subjects that have a more psychologising representation of their users exhibit greater coherence between representations and practices as well as more negative views in regards to work in the CRAS. In the second study, it was possible to demonstrate that the representation of psychology, even in different contexts of exercise, is still associated to a psychologist‟s role in the clinical area, as a solver of psychopathologic problems and as having conversation, guidance, and counsel as their fundamental practices. Such representations are related to both user perceptions of the psychologists‟ practices as well as with real practices adopted by the CRAS psychologists. These results are discussed in light of the Theory of Social Representations and their relationships with social practices. / Este trabalho analisa as relações entre representações sociais e práticas sociais, enfocando a atividade profissional do psicólogo num contexto de atuação específico e de inserção recente, os Centros de Referência de Assistência Social (CRAS). Investigamos especificamente tanto as representações sociais que os psicólogos têm dos usuários quanto as representações que os usuários têm dos psicólogos e suas relações com as práticas destes profissionais nos CRAS de Sergipe. Para tanto foram realizados dois estudos: um com 27 psicólogos que atuam em CRAS e outro com 20 usuários deste serviço. No primeiro estudo utilizamos um questionário e no segundo uma entrevista estruturada. Os resultados revelaram, no primeiro estudo, a existência de uma dissociação entre as práticas declaradas pelos profissionais e a percepção das práticas de outros psicólogos, o que nos permitiu inferir a prática real adotada pelos profissionais de psicologia. Percebemos ainda que os sujeitos que possuem uma representação mais psicologizante dos usuários apresentam maior coerência entre representações e práticas e mais percepções negativas em relação ao trabalho no CRAS. No segundo estudo foi possível evidenciar que a representação da psicologia mesmo em contextos diferenciados de atuação ainda está mais vinculada à atuação do psicólogo na área clínica como um solucionador de problemas psicopatológicos e que tem como prática fundamental a conversa, a orientação e o conselho. Tais representações apresentam relação tanto com a percepção dos usuários sobre as práticas dos psicólogos como com a prática real adotada pelos psicólogos no CRAS. Estes resultados são discutidos à luz da Teoria das Representações Sociais e das suas relações com as práticas sociais.

Diferentemente dos estudos tradicionais sobre as festas realizados pela História Social, pela Sociologia ou pela Antropologia, a presente tese tem como objeto de estudo as festas públicas no espaço urbano de São Paulo. Trata-se de um estudo espacializado e discutido em função dos impactos dessas práticas na cidade na longa duração, pois somente assim são perceptíveis as rupturas e continuidades. Nossa baliza cronológica inicial é o ano de 1711, marco de São Paulo enquanto cidade e momento em que a urbe apresenta uma vida urbana mais intensa, com um degradé social mais acentuado. Analisamos as festas públicas de realização e de frequência obrigatórias, espacializando seus espaços em meio à paisagem urbana e social. Procuramos compreender seu significado e função para os diversos grupos, entrevendo as práticas através das representações, e conflitos nas entrelinhas das normas e obrigações. Interpretamos o Império como período de transição na direção de um crescente processo de laicização nos usos dos espaços urbanos públicos e momento em que as festas deixaram de ser de realização obrigatória, isentando os moradores dos seus encargos de outrora. Procuramos mostrar como os Códigos de Posturas passaram a encarar as festas, levando em alguns casos à perda de suas funções simbólicas intrínsecas e de seu espaço na paisagem urbana. Nossa principal contribuição reside no exame mais detalhado do período republicano, quando o Brasil é decretado território laico, tendo a Igreja oficialmente se separado do Estado, mas mantendo-se a união em situações estratégicas e ideologicamente oportunas para a construção e fortalecimento do ideário e poder do novo regime em curso. Buscamos então compreender o espaço das festas e seus significados em meio às transformações materiais e sociais por que passava a cidade, especialmente no seu perímetro central. Entrevimos um descompasso entre a dimensão do espaço material em transformação e as festas. A área central da cidade transformou-se brutalmente em volumetria, mas se manteve muito semelhante em planimetria, tornando-se pequena e dominada por outros usos menos interessados nas grandes festas públicas, expulsando, recolhendo ou encolhendo algumas delas, ofuscando outras. Nossa baliza cronológica final é o ano de 1935, marco da ruptura na forma como as festas vinham sendo tratadas, deixando de ser controladas por seus impactos urbanísticos e passando a ser encaradas pela municipalidade mais como recreação do que propriamente como um problema relacionado com a própria feitura da cidade. Assim, a partir da análise de fontes primárias civis e eclesiásticas como Atas, Correspondências, Pedidos de Alvarás e Licenças, Livros de Tombo da Igreja e outras fontes oficiais comprometidas com o interesse de quem estava no poder, procuramos compreender o espaço da festa na paisagem urbana da cidade de São Paulo. O caso paulistano é um entre tantos outros e o estudo dos pormenores do processo, com seus ritmos por vezes contraditórios, com sua cadência ao sabor dos interesses, e seus descompassos inevitáveis, permitiu entrever o jogo das práticas em meio às representações, longe de ser um processo linear e tampouco rápido e sem conflitos. / Unlike traditional studies about parties conducted by Social History, Sociology or Anthropology, this thesis has as object of study the public parties in the urban area of São Paulo. This is a spatialized study and discussed in light of the impacts of these practices in the city in the long duration, because only in this manner the ruptures and continuities are perceptive. Our initial chronological line is the year 1711, mark of Sao Paulo as town and moment when the metropolis presents a more intense urban life, with a more pronounced social gradient. We analyzed the public parties of mandatory frequency and realization, spatializing their spaces amid the urban and social landscape. We tried to understand their meaning and function for the different groups, glimpsing practices through representations, and conflicts between the lines of the rules and obligations. We interpreted the Empire as the transitional period toward a growing secularization process in the uses of public urban spaces and moment when the parties ceased to be of compulsory realization, exempting residentes from their burden of yore. We tried to show how the Codes of Postures began to face up to the parties, leading in some cases to the loss of their intrinsic symbolic functions and of their space in the urban landscape. Our main contribution lies in the closer examination of the Republican period, when Brazil is declared secular territory, having the Church officially separated itself from the State, but keeping the union at strategic situations and ideologically appropriated to the building and strengthening of ideology and power of the new regime underway. Then, we tried to understand the space of parties and their meanings mid material and social transformations that the city passed by, especially in its central perimeter. We glimpsed a mismatch between the dimension of the material space in transformation and the parties. The downtown area was brutally transformed in volumetry, but it remained very similar in planimetry, becoming small and dominated by some other uses less interested in the major public parties, expelling, retiring or shrinking some of them, overshadowing others. Our final chronological line is the year 1935, mark of the rupture in the way as parties were being treated, ceasing to be controlled by their urban impacts and starting to be faced up by municipality more as recreation than as a problem associated to the own mode of making of the city. Then, from the analysis of ecclesiastical and civil primary sources such as Minutes, Correspondences, Requests of charters and licenses, \"Livros de Tombo\" of the Church and other official sources committed to the interests of whose were in power, we tried to understand the space of the party in the urban landscape of São Paulo city. The case of São Paulo city is one among many others, and the study of the details of the process, with its rhythms sometimes contradictory, with its cadence according to the interests, and with its inevitable mismatches, allowed a glimpse the practices game amid representations, far from being a linear process neither fast and nor without conflicts.

Cette thèse part de l’hypothèse que des traces du passé, portées par chacun, habitent le quotidien, comme une sorte de mémoire collective insoupçonnée. Elle se propose en analysant les caractéristiques ou encore la transmission de quelques pratiques sociales (celles liées à la mort, à la religion, à la médecine populaire, au gwoka, au calypso et au conte) de comprendre ce qui se joue au-delà des apparences. A partir de ces expériences d’aujourd'hui, on découvre les apports divers, les dynamiques, les interactions, les ambivalences, ainsi que tout ce qui avait été mis en œuvre pour « braconner » des expressions, se créer des espaces de liberté et commencer à transcender un quotidien douloureux. Il s’avère, cependant que ces traces ne sont pas seulement des vestiges. Elles constituent plutôt un tissu complexe et mouvant construit par des perceptions, des émotions ainsi que des faits véridiques. Ces traces entremêlées d’hier et d’aujourd'hui, sont sans cesse réactivées par ceux qui les reçoivent, les portent et les transmettent à leur tour. / This thesis assumes that traces of the past, worn by everyone, inhabit the everyday, as a sort of unsuspected collective memory. In order to understand what is happening beyond appearances, it analyzes the characteristics of the transmission of a few social practices such as those related to death, religion, folk medicine, gwoka, calypso and storytelling. From today experiences, one discovers the various contributions, the dynamics, the interactions, the ambivalences, as well as all that had been implemented to "poach" expressions, to create spaces of freedom and start to transcend a painful reality. It turns out, however, that these traces are not just remnants. They are rather a complex and moving fabric woven by perceptions, emotions as well as truthful facts. These traces, which are those of yesterday and today intermingled, are constantly reactivated by those who receive them, carry them and transmit them in their turn.

Due to its sensitive nature, the graveyard is often an avoided problem space within the field of design. This becomes evident from the lack of exploration and analysis in this domain. Anyhow, it represents an opportunity to test how design can mediate between sacred places, technology and people. Moreover, as a very specific context, the graveyard encompasses peculiar ways of interacting and experiencing space that deserve to be taken into account. This work discusses the notions of space and place and how the field of interaction design can benefit from them. In doing so, it investigates the hidden dimensions of the graveyard that make it a complex structure where spatial, personal and socio-cultural dimensions are intertwined. While the fieldwork aims at analysing the graveyard in its different tones of meaning (identity, memorial, cultural differences, on-site interaction) the focus of the work are the practices of memory and the role that the past has in our relation with the deceased. The result of the design process is an interactive audio system composed of a playback circuit based on Arduino and boxed into a seashell. The device is designed to be placed on the grave and store audio content. Once activated, the audio seashell allows listening and eventually recording vocal traces related to the deceased’s past. Taking into account the observed practices, rules and conventions that shape the graveyard, the role of personal and collective rituals and the meanings of all the identified artifacts, the designed system supports the experience of recalling memories in respect to the atmosphere, tempo and rhythm that characterise the graveyard.

Pour respecter les droits d’auteur, la version électronique de ce mémoire a été dépouillée de ses documents visuels et audio‐visuels. La version intégrale du mémoire [de la thèse] a été déposée au Service de la gestion des documents et des archives de l'Université de Montréal. / La notion de patrimoine, autrefois rattachée à des concepts comme l’art et le monument, semble depuis ces dernières années s’émanciper de ses traditionnelles formes matérielles pour inclure de plus en plus de manifestations intangibles. Certains auteurs (Smith 2005; Graham, Ashworth et Turnbridge 2000) ayant voulu repenser la définition de cette notion ont même proposé de concevoir le patrimoine comme un processus culturel actif, produit de son environnement et constitué principalement d’actions comme la remémoration, la transmission de mémoire et de connaissances, la création identitaire et la cohésion sociale, s’effectuant au présent et étant constamment réactualisées. Ce mémoire propose l’exercice théorique d’appliquer cette nouvelle conception performative du patrimoine en général à l’étude du rôle que tiennent les vestiges industriels, type de patrimoine souvent laissé pour compte, dans la société montréalaise. L’adoption d’une nouvelle définition de la notion de patrimoine industriel, soutenant l’idée que le tangible ne peut être compris et interprété que par l’intangible, permet l’étude de pratiques sociales et culturelles inusitées comme l’exploration urbaine, la photographie de ruines et les installations artistiques, témoignant des valeurs et des significations qui sont attribuées par une partie de la population aux ruines industrielles. Ce travail aborde également les usages plus orthodoxes des restes industriels, comme la reconversion et la conservation patrimoniale, afin de vérifier s’ils peuvent également être inclus dans une approche performative du patrimoine industriel. Il est souhaité que cette étude des usages conformes et non conformes des restes industriels mène à une réflexion sur les modes d’expérimentation et de diffusion du patrimoine industriel aptes à consolider les significations et les valeurs accordées à ces vestiges. / The notion of heritage, formerly attached to concepts such as art and monument, seems to these past years emancipate itself from its traditional material forms to include more and more intangible manifestations. Authors (Smith 2005; Graham, Ashworth et Turnbridge 2000) wanting to rethink the shaping of the notion have even suggested to conceive heritage as a cultural active process that would be a product of its environment and would be mainly constituted of actions, such as remembering, transmission of memory and knowledge, definition of identity and social cohesion, all undergoing in the present and being continuously actualized. This dissertation proposes the theoretical exercise of applying this new active conception of heritage to the study of the role that industrial remnants, a sort of heritage often discarded, plays in Montreal’s society. The adoption of a new definition of the notion of industrial heritage that withstands the idea that the tangible can only be understood and interpreted by the intangible allows the study of social and cultural practices, like urban exploration, ruin photography and artistic installations, who attest of the values and significations that a part of the population associates with industrial ruins. This work will also tackle the more orthodox usages of industrial remnants, such as conversions or patrimonial preservations, to see if those can also be included in a performative concept of industrial heritage. This study on the conventional and non conventional usages of industrial ruins wishes to contribute to the reflection on modes of experiencing and sharing industrial heritage that could comply with the values and significations that are assigned to these remnants.

Set within discussions of gender, migration and social practices, this thesis explores the ways in which Thai women migrants to Sweden build connections between rural areas through their daily activities. Arriving in Sweden primarily through marriage ties, Thai women migrants are more likely to live in Swedish rural areas than in urban areas. Rural areas are typically not seen as a site of globalization or as receivers of international migrants. In contrast to these perceptions, the case of Thai women migrants in the Swedish countryside reveals a complex and vigorous set of social practices that connect rural Sweden across spatial and temporal scales. The aim of this study is to explore the ways in which Thai migrant women construct and implement social practices spatially and temporally. Drawing on the life stories of 16 Thai women living in Sweden, along with other sources of empirical data analysed within feminist epistemologies, this thesis discusses: In what ways does gender shape migrant social practices? How are social practices constructed within individual migrant micro-geographies? By what means are migrant social practices contextualized by spaces and places? Thai women migrants are gendered agents of these social practices and are utilizing specific resources, objects and networks to bridge the distances found in their daily lives. The empirical material examined in this thesis points to the importance of women’s everyday social practices in connecting and linking rural areas globally at different spatial and temporal scales. The results highlight the importance of a translocalism perspective to understanding gendered social practices. This study adds to the translocal discussion by demonstrating that social practices are embedded in multiple geographic sites and scales. Thai women migrants, in this study, emerge as significant actors in global countrysides and do the functional work of bringing spaces and places together daily and through their life course. This thesis consists of an introductory chapter and five papers. The introductory chapter outlines the context and theoretical approaches to understanding Thai migration flows to Sweden. The papers share an emphasis on local sites: homes, workplaces and community. They examine different ways that women construct and build social practices – for example, through food, community projects and in developing their businesses. / <p>At the time of the doctoral defense, the following papers were unpublished and had a status as follows: Paper 3: Manuscript. Paper 4: Submitted. Paper 5: Submitted.</p>

L’objet de cette thèse porte sur les liens artistiques qui unissent la France et Venise au début du XVIIIe siècle. Sont interrogés tout d’abord les voyages d’artiste et d’amateurs dans une perspective historique et sociale. Nous analyserons ainsi leur réciprocité inhérente, tout en montrant l’importance de l’apprentissage dans la transmission de modèles. La deuxième partie propose un regard sur certaines expériences artistiques en les replaçant dans leur contexte de création et le lieu qui les accueille. Enfin, nous nous intéressons aux transferts de modèles et de techniques qui bouleversent les pratiques et engendrent un nouveau discours sur l’art. Dans une approche historique, iconographique et théorique, cette thèse propose d’assister à la rencontre de deux nations artistiques, de leurs moments d’éclat communs à la prise de conscience de leurs divergences. / The purpose of this thesis focuses on the artistic links between France and Venice in the early eighteenth century. Questioned first travel of artists and amateurs in historical and social method. We analyze their inherent reciprocity, while showing the importance of learning in the transmission pattern. The second section provides a look at some artistic experiences by placing them in context of creation and the place that welcomes them. Finally, we focus on the transfer of patterns and technics that disrupt the pratices and create a new discourse on art. In a historical, iconographic and theoretical, this thesis proposes to attend the meeting of two artistic nations, their moments of brilliance to theirs differences.

[pt] O presente trabalho se propõe a aferir a mudança institucional que teve lugar nas atividades da Organização das Nações Unidas (ONU) relacionadas com as Operações de Manutenção da Paz, no período 1992- 2000. A abordagem levada a cabo se localiza no encontro da disciplina das Relações Internacionais com outras Ciências Sociais, através dos autores Ernst Haas e Anthony Giddens. Na Modernidade, organizações sociais, como a ONU, levam a cabo contínuo monitoramento, reflexivo, de suas próprias ações, na busca por solucionar problemas de cuja solução são incumbidos. Nessa dinâmica de monitoramento reflexivo, as organizações sociais podem - ou não - aprender com suas experiências pregressas. / [en] The present research intends to evaluate institutional change that had taken place within United Nations (UN) activities related to Peacekeeping operations, from 1992 to 2000. The following approach is located on the interface between International Relations and other Social Sciences, through the theoretical contributions of Ernst Haas and Anthony Giddens. In Modernity, social organizations (such as UN) continuously monitor its own behavior - reflexively - seeking for solutions for problems to be solved. Amidst this dynamics of reflexive monitoring, social organizations may - or may not - learn from its previous experiences.

Cette recherche est née de la volonté de mener une réflexion sur la pérennisation de la mendicité des talibés en milieu urbain sénégalais, notamment dans la ville de Dakar. Les talibés sont des enfants confiés par leurs parents à des maîtres coraniques pour l’apprentissage du Coran. À l'origine, cet apprentissage qui est une tradition religieuse se faisait exclusivement en zones rurales. Toutefois, depuis les années 1970, en raison des grandes sécheresses qui se sont abattues dans les zones rurales du Sénégal et qui ont appauvri les populations, s’est développée la migration vers les villes d’hommes et de femmes en quête de meilleures conditions de vie. L’enseignement coranique a été touché par ces mutations socio-économiques car depuis lors, certains maîtres coraniques qui sont avant tout des cultivateurs, s'installent dans les villes sénégalaises, accompagnés d’enfants destinés à être leurs talibés. Toutefois, arrivés en ville, ces enfants passent plus de temps dans les rues que dans les daaras (« écoles coraniques ») car leurs maîtres leur demandent de mendier quotidiennement et de leur ramener entre autres une somme d'argent fixée d'avance. Même si l’Etat sénégalais dispose de lois répressives contre la mendicité infantile, il arbore une attitude équivoque face à ce que des organisations internationales considèrent comme une exploitation infantile. Ainsi, pour appréhender la pérennisation du fait social qu’est la mendicité des talibés, cette thèse se propose d’étudier les pratiques sociales à l’égard des talibés mendiants, des pratiques qui consistent essentiellement à leur adresser des dons d’aumône. En plus des raisons religieuses et humanitaires qui peuvent justifier ces dons, ces derniers sont également effectués pour des raisons plus mystiques notamment après certaines divinations de marabouts de type féticheur/guérisseur/voyant. Comme on le verra dans le cœur de cette recherche, ces distributions d’aumône apparaissent ainsi tel un enchevêtrement de croyances religieuses et hétérodoxes. In fine, il s’agira à partir d’une méthodologie qualitative d’élucider et d’analyser les ambivalences tout comme les enjeux sociaux que recouvre la pérennisation de la mendicité des talibés dans la plupart des villes sénégalaises. / This research followed the will to lead an inspection about the perennation of children begging in Senegal urban areas. Talibes are children whose parents entrust to some koranic masters. At the very beginning, this kuranic teaching that is a religious tradition was solely organized in rural area. Even so, in the seventies, rural areas faced harsh droughts that empoverished its inhabitants. As a matter of fact, some men and women started leaving their villages in quest for better living conditions in Senegal big cities. Koranic teaching was also affected by these socio-economic mutations because since then, some koranic masters who are first and foremost growers, have set up in cities taking with them children who are meant to be their talibes. However, when the latter arrive in town they spend more time in the streets than into daaras (koranic schools) because their masters ask them to beg daily and to bring them among other things a specific amount of money. Thus, those children are at the same time talibes and beggars. Even though the Senegalese government owns repressive laws against children begging, it shows off an equivocal attitude towards this social phenomenon. In this way, to apprehend the perennation of children begging, this thesis aims to study and to re-examine social practices towards talibes-beggars. Those practices consist mainly in giving them alms. Apart from religious and humanitarian reasons that can justify those practices, the latter can also be operated for more mystical reasons namely after some divinations made by marabouts like fetishs, healers and diviners. The scope therefore is to elucidate and to analyze, through a qualitative methodology, both ambivalences and eventual issues involved in the perannation of talibes begging in most of senegalese cities.