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The question more specifically asked here is how a technical gesture can be regarded as beautiful, and whether that beauty is due to its tangible characteristics — regularity, rhythm, economics, etc. — or to other, more impalpable criteria. To engage further in this debate means looking at the purpose of these gestures before considering their aesthetic dimension. ; International audience ; The question more specifically asked here is how a technical gesture can be regarded as beautiful, and whether that beauty is due to its tangible characteristics — regularity, rhythm, economics, etc. — or to other, more impalpable criteria. To engage further in this debate means looking at the purpose of these gestures before considering their aesthetic dimension. ; La question plus précisément posée ici est celle de savoir en quoi un geste technique peut être considéré comme beau, et si cette beauté tient à ses caractéristiques tangibles – régularité, rythmicité, économie… – ou à d'autres critères plus impalpables. S'engager plus avant dans ce débat suppose de s'intéresser à la finalité de ces gestes avant d'en examiner la dimension esthétique.

This dissertation is a monograph on Colson Whitehead's fiction and nonfiction from the perspective African American literary tradition. It raises an aesthetic and political question: is Whitehead a postracial writer? In The Intuitionist (1999), the rivalry between black characters and the game of camouflage undermine racial identity politics. The deconstruction of the myth celebrating the sacrifice of a relentless worker desacralizes the black hero of John Henry Days (2001). Apex Hides the Hurt (2006) offers a reflection on language, its relationship to power and racial belonging. The second part explores the paradox of a "postblack" identity with regards to racial stereotypes in Sag Harbor (2009). Finally, the last part signals an effort to redefine the human in Zone One (2011) where an invasion of zombies enables the transcendence of the Black/White binary construct in a post-apocalyptic world. The analysis relies on postmodern criticism since the notion of "race" and racism are addressed through the irony of a text that dramatizes and plays with the idea of a postracial American society. ; Cette thèse est une monographie de l'œuvre romanesque de Colson Whitehead (1969– ) replacée dans la perspective de la tradition littéraire noire américaine. Elle pose une question d'ordre esthétique et politique : Whitehead est-il un écrivain postracial ? Dans The Intuitionist (1999), la rivalité entre les personnages noirs et le jeu de masques mettent à mal une politique identitaire qui repose sur la race. La déconstruction du discours mythique qui célèbre le sacrifice d'un travailleur acharné désacralise le héros noir de John Henry Days (2001). Apex Hides the Hurt (2006) offre une réflexion sur le langage, son rapport au pouvoir et à l'appartenance raciale. La deuxième partie explore le paradoxe de l'identité « postblack » face aux stéréotypes raciaux dans Sag Harbor (2009). Enfin, la dernière partie signale un effort de redéfinition de l'humain dans Zone One (2011) où l'invasion des zombies permet de transcender la ...

This dissertation is a monograph on Colson Whitehead's fiction and nonfiction from the perspective African American literary tradition. It raises an aesthetic and political question: is Whitehead a postracial writer? In The Intuitionist (1999), the rivalry between black characters and the game of camouflage undermine racial identity politics. The deconstruction of the myth celebrating the sacrifice of a relentless worker desacralizes the black hero of John Henry Days (2001). Apex Hides the Hurt (2006) offers a reflection on language, its relationship to power and racial belonging. The second part explores the paradox of a "postblack" identity with regards to racial stereotypes in Sag Harbor (2009). Finally, the last part signals an effort to redefine the human in Zone One (2011) where an invasion of zombies enables the transcendence of the Black/White binary construct in a post-apocalyptic world. The analysis relies on postmodern criticism since the notion of "race" and racism are addressed through the irony of a text that dramatizes and plays with the idea of a postracial American society. ; Cette thèse est une monographie de l'œuvre romanesque de Colson Whitehead (1969– ) replacée dans la perspective de la tradition littéraire noire américaine. Elle pose une question d'ordre esthétique et politique : Whitehead est-il un écrivain postracial ? Dans The Intuitionist (1999), la rivalité entre les personnages noirs et le jeu de masques mettent à mal une politique identitaire qui repose sur la race. La déconstruction du discours mythique qui célèbre le sacrifice d'un travailleur acharné désacralise le héros noir de John Henry Days (2001). Apex Hides the Hurt (2006) offre une réflexion sur le langage, son rapport au pouvoir et à l'appartenance raciale. La deuxième partie explore le paradoxe de l'identité « postblack » face aux stéréotypes raciaux dans Sag Harbor (2009). Enfin, la dernière partie signale un effort de redéfinition de l'humain dans Zone One (2011) où l'invasion des zombies permet de transcender la ...

This dissertation is a monograph on Colson Whitehead's fiction and nonfiction from the perspective African American literary tradition. It raises an aesthetic and political question: is Whitehead a postracial writer? In The Intuitionist (1999), the rivalry between black characters and the game of camouflage undermine racial identity politics. The deconstruction of the myth celebrating the sacrifice of a relentless worker desacralizes the black hero of John Henry Days (2001). Apex Hides the Hurt (2006) offers a reflection on language, its relationship to power and racial belonging. The second part explores the paradox of a "postblack" identity with regards to racial stereotypes in Sag Harbor (2009). Finally, the last part signals an effort to redefine the human in Zone One (2011) where an invasion of zombies enables the transcendence of the Black/White binary construct in a post-apocalyptic world. The analysis relies on postmodern criticism since the notion of "race" and racism are addressed through the irony of a text that dramatizes and plays with the idea of a postracial American society. ; Cette thèse est une monographie de l'œuvre romanesque de Colson Whitehead (1969– ) replacée dans la perspective de la tradition littéraire noire américaine. Elle pose une question d'ordre esthétique et politique : Whitehead est-il un écrivain postracial ? Dans The Intuitionist (1999), la rivalité entre les personnages noirs et le jeu de masques mettent à mal une politique identitaire qui repose sur la race. La déconstruction du discours mythique qui célèbre le sacrifice d'un travailleur acharné désacralise le héros noir de John Henry Days (2001). Apex Hides the Hurt (2006) offre une réflexion sur le langage, son rapport au pouvoir et à l'appartenance raciale. La deuxième partie explore le paradoxe de l'identité « postblack » face aux stéréotypes raciaux dans Sag Harbor (2009). Enfin, la dernière partie signale un effort de redéfinition de l'humain dans Zone One (2011) où l'invasion des zombies permet de transcender la ...

The mechanisms for linking people to their gods have much in common with the mechanisms of their relationship with music. Thus, human beings are left to act by 'an object' to which they confer the capacity to act autonomously (agency) while themselves producing the latter's fugitive presence. Music composed and interpreted by men acts on them in a way similar to how God can act in the world; that is to say, by means of a system of actions, know-how and objects through which these intangible or non-human 'things' are attached to the real world [1]. Both music [2] and divin have the power [3] over the production agents of their presence in the world, through a fabric of heterogeneous mediations by men: they are able to take them into action, inspire them, transmit emotions to them and subjuguate them with a taste of rescursivity; all this regardless of their patented creators. In their immateriality and invisibility, they offer the possibility of being thought of as agis 'objects' and acting independently of the action of those who act first. Similar in theory, they are also linked in practice in pentecôtist and Christian rite in general. Is it a measure that takes place without music or singing around the world [4]? Do the believers feel God's presence at the strongest when music is at its culmination? ; International audience ; The mechanisms for linking people to their gods have much in common with the mechanisms of their relationship with music. Thus, human beings are left to act by 'an object' to which they confer the capacity to act autonomously (agency) while themselves producing the latter's fugitive presence. Music composed and interpreted by men acts on them in a way similar to how God can act in the world; that is to say, by means of a system of actions, know-how and objects through which these intangible or non-human 'things' are attached to the real world [1]. Both music [2] and divin have the power [3] over the production agents of their presence in the world, through a fabric of heterogeneous ...

Noticing how difficult it is to understand the notion of "political cinema", I intend to summarize, arrange and update the knowledge on this subject. Part I presents an overview of theoretical discourses that try to define the purpose of political films. These theories can be gathered into three major reading frameworks, depending on the definition of politics they rely on and the way they extend it to include filmic phenomena. Part II reverses the perspective: it certainly is possible to identify several forms of commitment in the movies, but one can also notice that politics itself is woven from aesthetic logics, i.e. issues of perception and sensation (fictions, staging, directing, partitions of space and time). Yet if aesthetic experience is involved in political experience, it means that works of art can play a crucial part in the way a given society takes its definite shape, produces determined feelings, evolves. This hypothesis prepares the ground for a fourth reading framework that I present as a legitimate candidate to fulfill the task of understanding political cinema: the aesthetic reading. Part III consists of eleven theses that try to outline it, from both a theoretical and a methodological point of view. Finally, I put the aesthetic reading into practice by providing analyses of films from the 1960's, a time often seen as "poorly committed". The intention is to investigate the relevance of the aesthetic reading and its limits. Since politics is about discourses and images complementing one another, the whole part adopts an alternate structure, each analysis immediately following and expanding on a thesis. This study thus aims at renewing the methods and purposes of political film analysis, but also intends to understand what a film can do to the political problems it inherits. ; Partant de la difficulté qu'il y a à définir le « cinéma politique », ce travail se propose dans un premier temps de synthétiser, d'organiser et d'actualiser les savoirs disponibles sur le sujet. L'objectif est d'esquisser ...

Noticing how difficult it is to understand the notion of "political cinema", I intend to summarize, arrange and update the knowledge on this subject. Part I presents an overview of theoretical discourses that try to define the purpose of political films. These theories can be gathered into three major reading frameworks, depending on the definition of politics they rely on and the way they extend it to include filmic phenomena. Part II reverses the perspective: it certainly is possible to identify several forms of commitment in the movies, but one can also notice that politics itself is woven from aesthetic logics, i.e. issues of perception and sensation (fictions, staging, directing, partitions of space and time). Yet if aesthetic experience is involved in political experience, it means that works of art can play a crucial part in the way a given society takes its definite shape, produces determined feelings, evolves. This hypothesis prepares the ground for a fourth reading framework that I present as a legitimate candidate to fulfill the task of understanding political cinema: the aesthetic reading. Part III consists of eleven theses that try to outline it, from both a theoretical and a methodological point of view. Finally, I put the aesthetic reading into practice by providing analyses of films from the 1960's, a time often seen as "poorly committed". The intention is to investigate the relevance of the aesthetic reading and its limits. Since politics is about discourses and images complementing one another, the whole part adopts an alternate structure, each analysis immediately following and expanding on a thesis. This study thus aims at renewing the methods and purposes of political film analysis, but also intends to understand what a film can do to the political problems it inherits. ; Partant de la difficulté qu'il y a à définir le « cinéma politique », ce travail se propose dans un premier temps de synthétiser, d'organiser et d'actualiser les savoirs disponibles sur le sujet. L'objectif est d'esquisser un panorama, non des films eux-mêmes, mais des discours théoriques qui accompagnent leur développement et fixent leurs objectifs. Ces discours peuvent être rassemblés en trois grands modes de lecture, en fonction de la définition qu'ils donnent de la politique et de la manière dont ils la rendent disponible pour les films. La deuxième partie procède à partir d'une hypothèse inverse : certes, on peut identifier des formes d'engagement dans les arts, mais on peut également constater que la politique est traversée par des logiques esthétiques, au sens de ce qui a trait à la perception et à la sensation (fictions, procédés de mise en scène, modes de distribution de l'espace et du temps). Or, si l'expérience esthétique est une modalité de l'expérience politique, cela signifie que les œuvres d'art peuvent avoir un rôle à jouer dans la manière dont une société se donne à voir, à éprouver, se transforme. À partir de là, il reste à imaginer les conséquences de cette hypothèse dans le champ de la théorie du cinéma, l'enjeu étant de parvenir à formuler un quatrième mode de lecture des films : la lecture esthétique. Les onze thèses qui composent la troisième partie s'efforcent d'en dessiner les contours, sur le plan à la fois théorique et méthodologique. Enfin, des analyses de films des années 1960 (une période qui passe souvent pour « moins politique » que la suivante) viennent mettre en pratique la lecture esthétique, explorer ses possibilités, éprouver ses limites. Chaque analyse se présente comme le contrechamp d'une thèse, de manière à illustrer la complémentarité des discours et des images. L'ambition de ce travail est donc de proposer une nouvelle analytique du cinéma politique, mais aussi de montrer ce que les films sont susceptibles d'ajouter aux problèmes politiques dont ils héritent.

Noticing how difficult it is to understand the notion of "political cinema", I intend to summarize, arrange and update the knowledge on this subject. Part I presents an overview of theoretical discourses that try to define the purpose of political films. These theories can be gathered into three major reading frameworks, depending on the definition of politics they rely on and the way they extend it to include filmic phenomena. Part II reverses the perspective: it certainly is possible to identify several forms of commitment in the movies, but one can also notice that politics itself is woven from aesthetic logics, i.e. issues of perception and sensation (fictions, staging, directing, partitions of space and time). Yet if aesthetic experience is involved in political experience, it means that works of art can play a crucial part in the way a given society takes its definite shape, produces determined feelings, evolves. This hypothesis prepares the ground for a fourth reading framework that I present as a legitimate candidate to fulfill the task of understanding political cinema: the aesthetic reading. Part III consists of eleven theses that try to outline it, from both a theoretical and a methodological point of view. Finally, I put the aesthetic reading into practice by providing analyses of films from the 1960's, a time often seen as "poorly committed". The intention is to investigate the relevance of the aesthetic reading and its limits. Since politics is about discourses and images complementing one another, the whole part adopts an alternate structure, each analysis immediately following and expanding on a thesis. This study thus aims at renewing the methods and purposes of political film analysis, but also intends to understand what a film can do to the political problems it inherits. ; Partant de la difficulté qu'il y a à définir le « cinéma politique », ce travail se propose dans un premier temps de synthétiser, d'organiser et d'actualiser les savoirs disponibles sur le sujet. L'objectif est d'esquisser un panorama, non des films eux-mêmes, mais des discours théoriques qui accompagnent leur développement et fixent leurs objectifs. Ces discours peuvent être rassemblés en trois grands modes de lecture, en fonction de la définition qu'ils donnent de la politique et de la manière dont ils la rendent disponible pour les films. La deuxième partie procède à partir d'une hypothèse inverse : certes, on peut identifier des formes d'engagement dans les arts, mais on peut également constater que la politique est traversée par des logiques esthétiques, au sens de ce qui a trait à la perception et à la sensation (fictions, procédés de mise en scène, modes de distribution de l'espace et du temps). Or, si l'expérience esthétique est une modalité de l'expérience politique, cela signifie que les œuvres d'art peuvent avoir un rôle à jouer dans la manière dont une société se donne à voir, à éprouver, se transforme. À partir de là, il reste à imaginer les conséquences de cette hypothèse dans le champ de la théorie du cinéma, l'enjeu étant de parvenir à formuler un quatrième mode de lecture des films : la lecture esthétique. Les onze thèses qui composent la troisième partie s'efforcent d'en dessiner les contours, sur le plan à la fois théorique et méthodologique. Enfin, des analyses de films des années 1960 (une période qui passe souvent pour « moins politique » que la suivante) viennent mettre en pratique la lecture esthétique, explorer ses possibilités, éprouver ses limites. Chaque analyse se présente comme le contrechamp d'une thèse, de manière à illustrer la complémentarité des discours et des images. L'ambition de ce travail est donc de proposer une nouvelle analytique du cinéma politique, mais aussi de montrer ce que les films sont susceptibles d'ajouter aux problèmes politiques dont ils héritent.

According to Chris Hable Gray we all are cyborg citizen now. Science-fiction is full of fantasy bodies looking like ancient gods wandering through space and time, always more beautiful, capable of more performances, faster and smarter than homo sapiens sapiens, generally beings of the future belong to two types: those who evolved and those that remained as limited as present humans, « obsolete » to quote the word of neo-mutants like Lukas Zpira or Stélarc. Some are anthropomorphic almighty god-like machines, others all-knowing synthetic brains, A.I. partly refers to « the end » of Humankind in its double meaning. Is the cyborg the end of man or a better human? Those intended enhancements which puzzled David Le Breton are seen in films, literature or video games. The body alters itself. Human, too human, superhuman, posthuman? Through scientific progress both in genetic and in mass media, the everyday human body finds himself screened at birth by eugenic policies hidden under motives like fight against diseases, as depicted in Gattaca and then thrown into virtual worlds on a daily base, entering kingdoms, fictive so far, using the surrounding technologies. The Body Hacktivist's dream is a futuristic heterotopia, where everyone is free to choose his mutation and where the David Cronenberg's Fly could walk alongside a Na'vi from Avatars surprising no one by their freaks bodies, ultimately: not cyborg bodies looking like humans but freak bodies implanted with human souls. Those biocyborgs are paradoxically more human than we are. What part of our carnal body will remain? Does homo sapiens sapiens have a future or will he need to shed away his body ? If we follow Paul Virilio or Jean Baudrillard, the vanishing of the body is inescapable. After bringing out the history and genealogy of the cyborg, from fictional myth to actual realisation, this thesis will endeavour to show "what is living as a cyborg nowadays?" ; À en croire Chris Hables Gray nous sommes tous devenus des cyborg citizen. La science-fiction regorge de ...

According to Chris Hable Gray we all are cyborg citizen now. Science-fiction is full of fantasy bodies looking like ancient gods wandering through space and time, always more beautiful, capable of more performances, faster and smarter than homo sapiens sapiens, generally beings of the future belong to two types: those who evolved and those that remained as limited as present humans, « obsolete » to quote the word of neo-mutants like Lukas Zpira or Stélarc. Some are anthropomorphic almighty god-like machines, others all-knowing synthetic brains, A.I. partly refers to « the end » of Humankind in its double meaning. Is the cyborg the end of man or a better human? Those intended enhancements which puzzled David Le Breton are seen in films, literature or video games. The body alters itself. Human, too human, superhuman, posthuman? Through scientific progress both in genetic and in mass media, the everyday human body finds himself screened at birth by eugenic policies hidden under motives like fight against diseases, as depicted in Gattaca and then thrown into virtual worlds on a daily base, entering kingdoms, fictive so far, using the surrounding technologies. The Body Hacktivist's dream is a futuristic heterotopia, where everyone is free to choose his mutation and where the David Cronenberg's Fly could walk alongside a Na'vi from Avatars surprising no one by their freaks bodies, ultimately: not cyborg bodies looking like humans but freak bodies implanted with human souls. Those biocyborgs are paradoxically more human than we are. What part of our carnal body will remain? Does homo sapiens sapiens have a future or will he need to shed away his body ? If we follow Paul Virilio or Jean Baudrillard, the vanishing of the body is inescapable. After bringing out the history and genealogy of the cyborg, from fictional myth to actual realisation, this thesis will endeavour to show "what is living as a cyborg nowadays?" ; À en croire Chris Hables Gray nous sommes tous devenus des cyborg citizen. La science-fiction regorge de ...

International audience ; Title : Douglas Tompkins' aesthetic geography, an eco-philanthropic utopia in Patagonia. Patagonia has long been considered a Terra Australis res Nillius: the lands of the south with no master. Since the Spanish Conquista this space has been the object of many collective utopias, those of discoverers, soldiers and missionaries, and individual ones, those of merchants and adventurers and sportsmen, eager for wealth and glory. Towards the end of the 1980s a new idealization of nature, the wilderness, changed Patagonia into a "must" to discover and then to safeguard against the pressure of industrial, agricultural, mining, forestry, hydroelectric, and fisheries exploitation. The eco-philanthropic utopia of the American millionaire Douglas Tompkins finds draws its origins from an expedition to Mount FitzRoy inin 1968 but is part of a North American tradition of the nineteenth century. Convinced of the imperious need to safeguard South American biodiversity, he proposes the "Next Economy", based on the Deep Ecology ideals. He buys land for "the value of beauty and harmony" and shapes his parks for "the good of humanity" (Tompkins, 2012).Through a biogeographic approach, this article shows how an individual project hascreated a new imaginary, both cultural and touristic. The work of an artist defines a new geography, aesthetic, utopian and individualistic, that questions us, beyond the territorial and political issues associated with the conservation and creation of private parks. Books, films and graphic works in favor of ecology and against industrialization and technology, change views actors have on these remote lands. Eco activists and ecotourism actors praise his contribution to tackle socio-environmental issues. The rural world, entrepreneurs and defenders of the spirit of thepioneers, clearers of virgin lands, criticize his opposition to development and lack of respect for their way of life. Nevertheless they sell their land to rich westerners and Chileans who want to posses their own ...

International audience ; Title : Douglas Tompkins' aesthetic geography, an eco-philanthropic utopia in Patagonia. Patagonia has long been considered a Terra Australis res Nillius: the lands of the south with no master. Since the Spanish Conquista this space has been the object of many collective utopias, those of discoverers, soldiers and missionaries, and individual ones, those of merchants and adventurers and sportsmen, eager for wealth and glory. Towards the end of the 1980s a new idealization of nature, the wilderness, changed Patagonia into a "must" to discover and then to safeguard against the pressure of industrial, agricultural, mining, forestry, hydroelectric, and fisheries exploitation. The eco-philanthropic utopia of the American millionaire Douglas Tompkins finds draws its origins from an expedition to Mount FitzRoy inin 1968 but is part of a North American tradition of the nineteenth century. Convinced of the imperious need to safeguard South American biodiversity, he proposes the "Next Economy", based on the Deep Ecology ideals. He buys land for "the value of beauty and harmony" and shapes his parks for "the good of humanity" (Tompkins, 2012).Through a biogeographic approach, this article shows how an individual project hascreated a new imaginary, both cultural and touristic. The work of an artist defines a new geography, aesthetic, utopian and individualistic, that questions us, beyond the territorial and political issues associated with the conservation and creation of private parks. Books, films and graphic works in favor of ecology and against industrialization and technology, change views actors have on these remote lands. Eco activists and ecotourism actors praise his contribution to tackle socio-environmental issues. The rural world, entrepreneurs and defenders of the spirit of thepioneers, clearers of virgin lands, criticize his opposition to development and lack of respect for their way of life. Nevertheless they sell their land to rich westerners and Chileans who want to posses their own private parks at world's end while hopping that tourism will ensure their future ; La Patagonie a longtemps été considérée comme une Terra Australis res Nillius : les terres du sud sans maître. Depuis la Conquista espagnole cet espace a été l'objet de nombreuses utopies, collectives, celles des découvreurs, des militaires et des missionnaires, et individuelles, celles des marchands et des aventuriers et sportifs, avides de richesses et de gloires. Vers la fin des années 1980 une nouvelle idéalisation de la nature, le wilderness, fait de la Patagonie un « must » à découvrir puis à sauvegarder, face à la pression des usages industriels, agricoles, miniers, forestiers, hydro-électriques, et halieutiques. L'utopie éco-philanthropique du milliardaire étasunien Douglas Tompkins puise ses origines dans une expédition au Fitzroy en 1968 mais s'inscrit dans une tradition nord-américaine du XIXe siècle. Convaincue de l'impérieuse nécessité de sauvegarder la biodiversité sud-américaine, il propose une Nouvelle Economie, basée sur les principes de la Deep Ecology. Il achète des terres pour « la valeur de la beauté et de l'harmonie » et façonne ses parcs pour « le bien de l'humanité » (Tompkins, 2012). Par une approche biogéographique cet article montre comment un parcours individuel a instauré un nouvel imaginaire, culturel et touristique. Une oeuvre dessine une nouvelle géographie, esthétique, utopique et individualiste qui fait débat, au-delà des enjeux territoriaux et politiques liés à la conservation et à la création de parcs privés. Ecrits, films et affiches en faveur de l'écologie et contre l'industrialisation et la technologie, changent le regard des acteurs sur ces terres de confins. Les activistes verts et acteurs éco-touristiques louent son apport aux luttes socio-environnementales. Le monde rural, les entrepreneurs et les défenseurs de l'esprit des pionniers, défricheurs de terres vierges, critiquent son opposition au développement et son manque de respect pour leur mode de vie. Mais ils vendent leurs terres aux riches occidentaux et chiliens, qui veulent posséder leurs propres parcs du bout du monde et espère que le tourisme leur assurera leur futur.

https://journals.openedition.org/transposition/2699). ; International audience ; Stephen Graham est un musicologue, assistant à l'université Goldsmiths de Londres où il a obtenu sa thèse de doctorat, en 2012. Il a publié ce livre très probablement dans le cheminement d'écriture de son travail doctoral, réalisé sous la direction de Keith Potter et Keith Negus, tous deux professeurs dans cette même institution. L'ouvrage, densément référencé et ambitieux dans sa composition et son objectif, se propose, comme le titre l'indique, de construire une cartographie contemporaine des musiques innovantes que l'auteur entreprend, dès l'introduction, de qualifier d'« underground ». Ce dernier terme, certes très galvaudé, permet de caractériser une exigence de création musicale et de positionnement des producteurs aux marges des deux références majeures des publics du XXI e siècle : le mainstream et les musiques populaires, d'une part, et les musiques savantes, de l'autre. L'idée d'underground se rapporte aussi à une certaine opposition de type politique au conformisme culturel. Elle revendique une diffusion à un public qui peut éventuellement être minoritaire. Elle renvoie à des modes de vie articulés à des revenus limités ou inexistants (p. VII : préface). Par