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Dominant societies, from the nineteenth to the twentieth century, tended to confine the arts and oratures of Indigenous Peoples in a museological system of protection. They aimed to establish themselves as the legitimate guardians of the languages and literatures of cultural minorities, further skewing already difficult relationships with Native Peoples.However, these Peoples themselves knew how to preserve the stories originating from their oral tradition, and they have subsequently reused cultural elements of their orature by reinjecting them in a modern literature. It is therefore necessary to take an interest in how some indigenous societies were able pass on their oral stories from generation to generation, despite the impact of colonization, to keep them alive in our "modern" world.Hence, this dissertation provides a trans-indigenous study of North America's Dakotapi and Taiwan's Paiwan's ancestral oratures and contemporary literatures. The Dakotapi are a well-known People popularized by dominant societies in literary, cinematographic, commercial and musical works, whereas the Paiwan are amongst the most unknown indigenous populations, and their literature remains in the margins of current scholarly studies.The Dakotapi and Paiwan's colonial histories bear similarities (colonization, assimilation, or identity and literary recovery). Yet, with regard to the Paiwan, this historical context entails the influence of two imperialist blocs, each of which imposed its own value system. Thus, this literary approach, of an older and emblematic case study, the Dakotapi, viewed in parallel with the Paiwan, in full creative literary effervescence, represents a unique challenge. It will allow the creation of methods of analysis and the establishment of some form of literary dialogue between them, in order to highlight the similarities and the differences of the oral and written productions considered within their own continental situation.The differentiated acculturation processes targeting the Dakotapi and the Paiwan, of the American colonial power on one hand, and on the other hand of the Japanese and Chinese colonial powers (yet modeled after American assimilation policies), all had a violent impact on the culture and identity of these Indigenous Peoples. However, just as the heroes and heroines from their respective oratures, the young literate indigenous adults, who graduated from American and Taiwanese governmental schools, diverted the graphic skills and the symbolic power of the colonizer to write down their own (hi)stories.The ability inherent to each People to create an Indigenous literature, founded on the organic model of the tribal society, rooted in a natural space and an ideal of harmony devoid of technical dominance and economical exploitation, leads us to address the concept of resilience through these new works. These are, by nature, committed to a cause, since in the ancestral stories, which inspired these works, atypical beings, the most vulnerable people, values of sharing and communal harmony, or even complementarity of the sexes, were defended.This research also stresses the crucial place that Indigenous literatures occupy on the contemporary global literary scene, by means of Indigenous-centered genres and themes, and self-referential critique and theories. These are literatures that draw their references, themes, and paradigms in their own Indigenous cultures, that were reclaimed by engaging in a reconquest of their tribal identity and sovereignty. ; Les sociétés dominantes, du dix-neuvième au vingtième siècle, ont eu tendance à enfermer dans un système muséologique de protection et d'archivage, les arts et les oratures des peuples autochtones. En tentant de s'imposer comme les conservatrices légitimes des langues et des littératures des cultures minoritaires, elles ont faussé un peu plus des rapports déjà difficiles et complexes avec les peuples premiers.Pourtant, ces peuples ont su eux-mêmes préserver les récits issus de leur tradition orale, et dans un deuxième temps ont réutilisé des éléments culturels de leur orature en les réinjectant dans une littérature moderne. Il est donc nécessaire de s'intéresser à la façon dont certaines sociétés autochtones ont su transmettre leurs récits oraux de génération en génération, et ce malgré l'impact de la colonisation, pour les maintenir en vie dans notre monde « moderne ».Aussi, cette thèse propose une étude trans-autochtones des oratures ancestrales et des littératures contemporaines des Dakotapi d'Amérique du Nord, peuple connu et popularisé par les sociétés dominantes, et des Paiwan de Taïwan, qui font partie des populations autochtones méconnues, et dont la littérature demeure en marge des études scientifiques actuelles.Les histoires coloniales des Dakotapi et des Paiwan présentent des similarités (colonisation, assimilation et reconquête identitaire et littéraire). Cependant, en ce qui concerne les Paiwan, ce contexte historique implique l'influence de deux blocs impérialistes qui ont chacun imposé leur propre système de valeurs. Ainsi, cette approche méthodique, mettant en parallèle un cas ancien et emblématique, les Dakotapi, avec les Paiwan, en pleine effervescence créatrice, présente un défi original. Cela permettra de construire des modes d'analyse et d'établir une forme de dialogue littéraire entre eux, afin de faire ressortir les similarités et les différences de ces productions orales et écrites considérées dans leur propre situation continentale.Les processus différenciés d'acculturation ciblant les Dakotapi et les Paiwan, avec la puissance coloniale américaine d'un côté, et celles japonaise et chinoise de l'autre (mais inspirés des politiques assimilationnistes américaines), ont tous eu un impact violent sur la culture et sur l'identité de ces peuples autochtones. Toutefois, comme les héros et les héroïnes de leurs oratures respectives, les jeunes adultes autochtones ayant assimilé l'écriture au sortir des écoles gouvernementales américaines et taïwanaises, ont détourné la technique graphique et le pouvoir symbolique du colonisateur pour écrire leur(s) propre(s) histoire(s).La capacité, inhérente à chaque peuple, à créer une littérature autochtone, fondée sur le modèle organique de la société tribale, ancré dans un espace naturel et dans un idéal d'harmonie dénué de domination technique et d'exploitation économique, pousse à aborder le concept de résilience au travers de ces nouvelles œuvres. Celles-ci sont par nature engagées, car déjà dans les récits ancestraux, sources d'inspiration de ces œuvres, les êtres atypiques, les êtres les plus vulnérables, et les valeurs de partage et d'harmonie communautaires ou encore la complémentarité des sexes étaient défendus.Cette recherche met également en avant la place cruciale que les littératures des peuples autochtones commencent à occuper sur la scène littéraire mondiale contemporaine, au moyen de genres et de thèmes auto-centrés, et de critiques et de théories auto-référentielles. Ce sont des littératures qui puisent leurs références, leurs thèmes, et leurs paradigmes dans leurs propres cultures autochtones, qu'elles se sont réappropriées en entreprenant une reconquête de leur identité et de leur souveraineté tribales.

This thesis analyses social mobilisations against a mining project in the South of New Caledonia. In particular, it studies how these mobilisations have resulted in a new problematisation of the environment, of the Kanak identity and of public participation in mining projects. For several decades, the representation of local populations in new- Caledonian mining sectors has been focused on the issue of Kanaky's economic and political independence. The thesis analyses the process whereby the Goro-Nickel controversy has made a new environmentalist indigenous political category appear. This new group arises from the alliance between different Kanak collectives and environmental organizations. Their joint mobilisations have turned the natural environment of New Caledonia into a new political object, which today needs to be taken into account in mining activity regulations. The thesis examines both the history of the social mobilizations against the Goro-Nickel project, and the different instruments established to frame this new claim. ; Cette thèse analyse la façon dont les mobilisations sociales contre un projet minier au sud de la Nouvelle-Calédonie ont fait émerger sur le territoire une nouvelle problématisation de l'environnement, de l'identité Kanak, et de la participation du public aux projets miniers. Alors que depuis plusieurs dizaines d'années la représentation des populations dans le secteur minier néo- calédonien s'était focalisée sur un débat portant sur l'indépendance économique et politique des Kanak, la controverse de Goro- Nickel fait apparaître une nouvelle catégorie politique autochtone. Cette nouvelle catégorie émerge de l'alliance entre divers collectifs Kanak et des associations environnementales. Leurs mobilisations conjointes ont fait de l'environnement naturel calédonien un nouvel objet politique, à prendre en compte dans le gouvernement des activités minières. La thèse se penche à la fois sur l'histoire de la cause collective contre le projet Goro-Nickel, et les ...

This thesis analyses social mobilisations against a mining project in the South of New Caledonia. In particular, it studies how these mobilisations have resulted in a new problematisation of the environment, of the Kanak identity and of public participation in mining projects. For several decades, the representation of local populations in new- Caledonian mining sectors has been focused on the issue of Kanaky's economic and political independence. The thesis analyses the process whereby the Goro-Nickel controversy has made a new environmentalist indigenous political category appear. This new group arises from the alliance between different Kanak collectives and environmental organizations. Their joint mobilisations have turned the natural environment of New Caledonia into a new political object, which today needs to be taken into account in mining activity regulations. The thesis examines both the history of the social mobilizations against the Goro-Nickel project, and the different instruments established to frame this new claim. ; Cette thèse analyse la façon dont les mobilisations sociales contre un projet minier au sud de la Nouvelle-Calédonie ont fait émerger sur le territoire une nouvelle problématisation de l'environnement, de l'identité Kanak, et de la participation du public aux projets miniers. Alors que depuis plusieurs dizaines d'années la représentation des populations dans le secteur minier néo- calédonien s'était focalisée sur un débat portant sur l'indépendance économique et politique des Kanak, la controverse de Goro- Nickel fait apparaître une nouvelle catégorie politique autochtone. Cette nouvelle catégorie émerge de l'alliance entre divers collectifs Kanak et des associations environnementales. Leurs mobilisations conjointes ont fait de l'environnement naturel calédonien un nouvel objet politique, à prendre en compte dans le gouvernement des activités minières. La thèse se penche à la fois sur l'histoire de la cause collective contre le projet Goro-Nickel, et les divers instruments mis en place pour cadrer cette nouvelle revendication.

Despite a recent return to 'colonial facts' studies after a period of major theoretical innovations, it is still often a blind point in the analysis of imperial or colonial 'encounter' situations of the 17th, 18th and 19th centuries: the field of "indigenous" practices and hearing (we will say rather: vernacular) little or not finalised by the report, forced or voluntary, to Europeans. However, taking into account this 'indigenous off-field' of the colonial world — thought here as a configuration of situations governed by distinct 'historicity regimes' — allows a renewed understanding of the historicity of Asian, oceanian or African political societies. In particular, it involves interpreting the colonial moment of these societies in the light of their own long-lasting trajectories, spread over centuries, and thus started well before the 'arrival of Europeans' (which does not always, far from being, 'event' among local letters). This research perspective also makes it necessary to rethink, to its fair extent, the still partial and precarious roots of colonial dominance, and in so doing not to make meeting with Europe the unique focus of extra-European chronologies. Lastly, it makes it possible, in contrast to the misleading convenience of the now dominant paradigm of 'indigenous ownership of colonial/European modernity', to push the analysis beyond the mere assignment of an agency (individualised capacity to act) to the Indigenes, and in particular to question local, vernacular structures, intentionality and timing. ; The field of colonial studies has gone through tremendous theoretical upheavals in the past three decades. Yet something is still too often missing in the study of 17th, 18th and 19th century situations of colonial or imperial "encounter", namely this vernacular domain of thought and actions that was kept out of reach of the colonizer's power and knowledge tools, and that was not geared toward the (whether coerced or not) commercial, political or military interaction with the Europeans. ...

The Centenary of Independence opens a period of reflection in Argentina on national identity, the country's past and future. It is in this context that Dante Quinterno creates Patoruzú (1928), a comic strip whose hero is an indigenous Tehuelche indigenous force. Our working hypothesis is as follows: Patoruzú operates as a counter-ethnotype, the purpose of which is to remedy an unhonoured past, a fable which feeds into Latin American compensatory mythology. Keywords: cultural studies, comic strip, Dante Quinterno, Patoruzú, indigenous people, representations, counterethnotypes, identity, XX century, Argentina. Resumen: EL Centenario de la Independencia abre in Argentina a de Reflexión sobre la identidad nacional, sobre el Pasado y el futuro del país. ES in context that Dante Quinterno crea Patoruzú (1928), una historieta cuyo heroe will be an Indígena Tehuelche dotado de una fuerza sobrenatural. Nuestra hipótesis de trabajo es la siguiente: Patoruzú funciona como un contra-etnotipo cuyo objetivo es Remediar un Pasado aún no Honrado, una fábula that viene fed the mitología compensadora Latinoamericana. ; International audience In this paper, we analyze the representation of indigenous people in Latin American comics in a multidisciplinary approach that mobilizes disciplines such as History, Sociology, and Cultural Studies.In 1928, Dante Quinterno created in Argentina Patoruzú, a comic strip whose hero was a rich and generous Tehuelche Indian endowed with supernatural powers.Our working hypothesis is that Patoruzú works as a "restorative fable" whose objective is to remedy a "past not yet honored", a "counter-ethnotype" that embodies telluric nationalism –in opposition to liberal cosmopolitanism– in a context of economic and identity crisis. ; The Centenary of Independence opens a period of reflection in Argentina on national identity, the country's past and future. It is in this context that Dante Quinterno creates Patoruzú (1928), a comic strip whose hero is an indigenous Tehuelche indigenous force. Our working ...

This thesis studies the literary production of Estercilia Simanca Pushaina and Miguelángel López Hernández authors published in Colombia who self-identify as wayuu. During the years 1970-1980, the transcription in conventional alphabetic writing and the translation into Spanish of the wayuu palabra de origen contained in the traditional songs or jayeechis and in the pictographic writing of the indigenous people took place. Our objectiv is to demonstrate that the contemporary literature that follows is a vector of expression of the structures of knowledge carried by the palabra de origen at the same time as it seeks to assert the fundamental rights of the Wayuu by transforming national and international spaces it invests. Thus, the literature of Simanca and López Hernández expresses the agency of the members of the community, despite a desire for the appropriation of indigenous cultural productions by the multicultural state in its search for political legitimacy. It is by emphasizing the agency of Simanca and López Hernández that we can think of the emancipatory character of their literary work, that is to say its conquest of spaces of political and epistemological autonomy by the intermediary of intercultural dialogue. This emancipatory action should be read in connection with the history of the community and with the demands of the indigenous social movements of the twentieth century. Contacts and negotiations in which commercial smuggling plays a central role characterized the history of the Wayuu. Similarly, contemporary literary production sets up circuits of literary smuggling with majoritarian societies in the Americas that challenge their cultural homogeneity by the eruption of indigenous knowledge systems at their centre. ; : Cette thèse étudie la production littéraire d'Estercilia Simanca Pushaina et de Miguelángel López Hernández auteur.e.s publiés en Colombie qui s'auto-identifient comme wayuu. Pendant les années 1970-1980, se produit la transcription en écriture alphabétique conventionnelle et la ...