Relevant bibliographies by topics / Culture de la paix

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers
  6. Reports

Academic literature on the topic 'Culture de la paix'

Author: Grafiati
Published: 4 June 2021
Last updated: 14 February 2022

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Journal articles on the topic "Culture de la paix"

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Goldring, Maurice. "Culture de paix, culture de guerre." Études irlandaises 22, no. 1 (1997): 283–90. http://dx.doi.org/10.3406/irlan.1997.1361.

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Calle Meza, Melba Luz. "La paix en tant que norme de droit fondamental dans la culture constitutionnelle colombienne." Cuestiones Constitucionales Revista Mexicana de Derecho Constitucional 1, no. 44 (August 13, 2021): 3. http://dx.doi.org/10.22201/iij.24484881e.2021.44.16156.

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La crise de la violence historique en Colombie a conduit à la nécessité d’avancer dans la construction dogmatique de la signification de la paix et de ses implications pour le droit constitutionnel colombien. Afin d’approfondir sur ce sujet, on examinera la théorie kantienne de la Paix Perpétuelle, l’évolution de la perspective du contenu de la paix en tant que droit international ; le débat de la paix comme un droit collectif ou fondamental dans l’ordre juridique colombienne et l’application du droit à la paix dans l’accord de paix final avec les FARC-EP et dans la justice transitionnelle en Colombie ; permettant de considérer le respect de la paix en tant que norme de droit fondamental dans la culture constitutionnel colombienne.
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Lejbowicz, Agnès. "Usage de la force et culture de la paix." Inflexions N° 2, no. 1 (2006): 63. http://dx.doi.org/10.3917/infle.002.0063.

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Nkusi, Laurent. "Notions d`Education à la Culture de la Paix." Journal of African Conflicts and Peace Studies 2, no. 1/2 (December 2013): 19–32. http://dx.doi.org/10.5038/2325-484x.2.1.3.

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Letnev, Artem. "Alioune Diop, précurseur de la culture de la paix." Présence Africaine 161-162, no. 3 (1999): 15. http://dx.doi.org/10.3917/presa.161.0015.

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Thiéblemont, André. "Culture de paix et emploi de la force armée." Le Débat 142, no. 5 (2006): 19. http://dx.doi.org/10.3917/deba.142.0019.

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Létourneau, Charles, and Justin Massie. "Un symbole à bout de souffle ? Le maintien de la paix dans la culture stratégique canadienne." Études internationales 37, no. 4 (March 6, 2007): 547–73. http://dx.doi.org/10.7202/014629ar.

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Résumé L’objectif de cet article est d’examiner comment les opérations de maintien de la paix sont parvenues à façonner de manière aussi marquante la culture stratégique canadienne depuis plus de cinquante ans. Il s’agit plus précisément d’en analyser une dimension particulière, soit le processus de légitimation de l’usage de la force militaire par les élites politiques canadiennes, grâce à l’utilisation du symbole que représente le maintien de la paix pour les Canadiens. L’un des impacts de ce processus, vis-à-vis de pratiques militaires qui correspondent de moins en moins au symbole du maintien de la paix, est le développement d’un écart significatif entre la rhétorique et les faits. Il en résulte une crise de légitimation de l’usage de la force militaire au Canada, qui s’exprime par une ambiguïté croissante quant au rôle des Forces canadiennes sur la scène internationale, et dont l’actuel engagement militaire en Afghanistan représente le point culminant.
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Himmich, Bensalem. "Revisiter le Dialogue Interculturel au miroir d'une Culture de la Paix." Diogène 232, no. 4 (2010): 3. http://dx.doi.org/10.3917/dio.232.0003.

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Noury, Mohamed. "Culture de paix et régulation pacifique des conflits au Maroc : processus et acteurs." Cahiers de la Méditerranée, no. 91 (December 1, 2015): 179–95. http://dx.doi.org/10.4000/cdlm.8165.

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Bagayoko-Penone, Niagalé. "Formation militaire des armées ouest-africaines et culture du maintien de la paix." International Review of Sociology 18, no. 1 (March 2008): 127–46. http://dx.doi.org/10.1080/03906700701823688.

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Dissertations / Theses on the topic "Culture de la paix"

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Bidadanure, Nestor. "La culture de paix face au populisme en Afrique." Paris 8, 2012. http://www.theses.fr/2012PA083969.

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Notre thèse montre que, contrairement à l’idée bien répandue dans les médias et dans de nombreux discours politiques, la crise africaine n’est pas ethnique mais bien politique. Dans les Grands Lacs, objet central de notre étude, il n’y a pas d’ethnies au sens classique du terme car les composantes hutu et tutsi partagent la même langue, la même culture et vivent entremêlées sur un même territoire. Nous rappelons aussi que quand bien même il y aurait une différence identitaire entre ces composantes des nations rwandaises et burundaises, cela n’impliquerait pas pour autant un antagonisme entre ces deux entités ; il n’y a pas de corrélation entre la différence ethnique et le conflit à caractère ethnique. Nous montrons que la crise dans les Grands Lacs, dont le sommet fut le génocide contre les tutsi et le massacre des hutu opposés au pouvoir extrémiste, s’enracine dans le fait politique. Pour comprendre l’origine d’une vision animalisante de l’autre qu’a imposé le pouvoir colonial belge aux élites colonisées, nous revisitons le contexte idéologique de son émergence au 18ème et 19ème siècle. Nous analysons le phénomène de l’aliénation que constitue l’intériorisation par les élites postcoloniales de l’idéologie coloniale ainsi que les processus de sa reproduction radicale dans la période postcoloniale. Nous interrogeons la capacité du concept de culture de paix tel qu’il fut pensé par l’Unesco et les Nations Unis à servir d’antithèse à ce que nous appelons le populisme identitaire radical dans les Grands Lacs. Nous montrons que le concept de Culture de paix doit s’enrichir de la philosophie de l’altérité africaine « Ubuntu » pour mieux servir de contre-culture au populisme identitaire radical. Nous montrons également qu’une culture de paix ne peut être un fait dominant de la conscience des individus sans être porté par les acteurs politiques, que la possibilité de rendre hégémonique une culture de paix est inséparable de l’acte de résistance politique
Against the widespread idea defended by a number of journalists and political analysts, this PhD thesis shows that the African crisis is political and not ethnical. In the Great Lakes Region, my object of research, we cannot refer to the populations as “ethnies” as such. Indeed, Hutus and Tutsis share a common language, culture and territory. But more than that, this thesis argues that even if Hutus and Tutsis represented different identities, it would not straightforwardly imply the ineluctability of confrontation. Diversity among peoples ought not signify antagonism; ethnic differences should not be correlated with ethnic conflicts. I argue that the process that led to the 1994 genocide in Rwanda is rooted in politics and not in non-existing ethnic differences. In order to understand the origin of the ideology that allowed for the animalization of the “other”, I come back to the theories that were transmitted by the Belgium colonialists to the post-colonial elite through the educational system. To this purpose, I go back to the 18th and 19th centuries and highlight the way African peoples were perceived by the main thinkers of the time. I analyze the mechanisms that led to the acceptation and reproduction of the colonial ideology by the post-colonial elites. I then question the capacity of the concept of Culture of Peace, as defined by the UNESCO and the UN, to play a role against what I call the radical identity populism of the Great Lakes region. I argue that the concept of Culture of Peace should be underpinned by the African philosophy of Ubuntu in order to demystify the arguments of radical identity populism more efficiently. This thesis concludes by defending the idea that the concept of Culture of Peace can only become hegemonic if it is both supported by the various political forces and tied to the culture of resistance
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Ben, Moubamba Bruno. "La signification du concept de "paix" dans l'Augustinisme." Thesis, Reims, 2012. http://www.theses.fr/2012REIML004.

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Ce qui intéresse Saint Augustin, c'est la manière dont les élus, distingués des autres par la grâce de Dieu et non d'après leurs mérites qui sont inexistants, vont vivre leur exil parmi les impies d'une cité terrestre, privée de repos, donc de paix. Mais pas plus que cette dernière n'est assimilable à l'État, pas plus la cité de Dieu n'est totalement identifiable à l'Église. Nous comprenons bien qu'il s'agit de deux cités au sens allégorique sui sont empiriquement mélangées (perplexae) ici-bas. En assimilant progressivement la première à l'état et la seconde à l'Église, les théocratiens médiévaux (comme l'islam politique de nos jours) en sont venus, contre la pensée de l'évêque d'Hippone, à soumettre l'État à l'Église, méconnaissant de la sorte la perspective eschatologique de la thématique des deux.Les disciples de Saint Augustin ont-ils été fidèles à l'enseignement du docteur de l'Occident chrétien, notamment au plan politique ? Dans la mesure où ils ont été unanimes à reconnaitre que la véritable « civilisation » est fondée sur la Foi en un Dieu qui s'est révélé, et où l'homme la comprend comme une « ultime et radicalissime possibilité de son être », c'est la situer hors du monde. Il restait à combattre toute tentative de la réduire aux dimensions empiriques de l'existence intramondaine de la condition humaine, dans l'étroitesse de la cité terrestre, cette, cette société adamique qui précède toujours la cité à venir et la prépare dans les tribulations de l'histoire humaine : « Là, nous nous reposerons et nous verrons ; nous verrons et nous aimerons ; nous aimerons et nous louerons ». (Œuvres de Saint Augustin, traduction française Georges Combès, Bibliothèque augustinienne, Paris, Desclée de brower, 1959). N'est-ce pas une image de la paix à laquelle tendent tous les êtres-humains ?
What interests Saint Augustine, is the way elected officials, distinguished from others by the grace of God and not on their merits which are non-existent, will live in exile among the ungodly of an earthly city, private rest so peace. But just as the latter is comparable to the state nor the city of God is totally identifiable with the Church. We understand that these are two cities in the allegorical sense empirically following are mixed (perplexae) here below. Gradually assimilating the first state and the second in the Church, the medieval théocratiens (such as political Islam today) have come against the thought of the bishop of Hippo, to submit the State the church, unaware of the way the eschatological perspective of the theme of the two.The disciples of St. Augustine were they faithful to the teaching of the doctor of the Christian West, especially in politically? To the extent that they were unanimous in recognizing that the true "civilization" is based on faith in a God who revealed himself, and when man understands it as an "ultimate radicalissime possibility of his being," c is to place it outside the world. It remained to fight any attempt to reduce the size of the empirical worldly existence of the human condition, in the narrowness of the earthly city, this, this company Adamic which always precedes the city to come and prepare the tribulations of human history: "Here we will rest and we'll see, we will see and we will love, we love and praise." (Works of Saint Augustine, George Combe French translation, Augustine Library, Paris, Desclée de Brower, 1959). Is not this a picture of the peace to which all things tend-humans?
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Dellal, Abou-El-Kacim. "L' eau et la frontière au Maghreb : "vers une culture de la paix" bleue." Aix-Marseille 1, 2000. http://www.theses.fr/2000AIX10114.

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Les problèmes d'aménagement des cours d'eaux frontaliers, l'utilisation des réserves d'eau souterraines traversées par une frontière, et la question de la pollution transfrontalière de l'eau demeurent une question d'une grande actualité au Maghreb. Notre étude, qui se veut globale, car elle aborde ces questions selon les principes de l'approche intégrée, tente d'apporter des éclairages et d'approfondir nos connaissances en vue de résoudre ces problèmes communs, favoriser une gestion rationnelle de ces ressources rares et aléatoires et instaurer une coopération plus active, condition du maintien et de la consolidation d'une paix bleue dans la région
The problematic exploitation of border-line rivers, the use of underground water sources in the Lower Sahara and the pollution of cross-border waterways are issues currently of great importance in the Maghreb. The present study, which addresses the questions globally by using an integrated approach, aims to clarify and broaden our knowlegge of the matter in the hope of resolving these shared problems, encouraging a rational managment of such rare and unstable resources and establishing more active co-operation. Tackling the question of water appears indispensable if peace is to be maintained an consolidated in the region
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Alladakan, Koffi. "La question de l'éducation chez Sénèque. Pour une contribution à la culture de la paix en Afrique." Thesis, Lyon, 2017. http://www.theses.fr/2017LYSE3028.

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Dans le souci de rendre tout homme heureux, le Portique a élaboré une philosophie qui consiste à former à la vertu. A l’instar du socratisme, il a affirmé, lui aussi, que la vertu suffit pour assurer le bonheur. Sénèque, l’un des grands philosophes stoïciens de la Rome impériale, a réduit toute la philosophie à l’éducation de l’âme. Dans son développement, après avoir montré que toute érudition est vaine quand l’homme ne se prend pas au sérieux sur le plan éthique, il a affirmé comme ses prédécesseurs que la quête du bonheur réside dans la vertu qui est « une âme éduquée et instruite, que de perpétuels exercices ont conduite au sommet de la perfection. » De ce fait, il s’agit d’acquérir la sagesse à partir de la réalisation de soi afin de se mettre au service des autres. En bref, le progrès individuel doit nécessairement s’accompagner du progrès social ; et c’est justement dans cette perspective que le philosophe latin a défini la sagesse comme « l’institutrice des âmes, qui n’a pas produit les armes, la fortification, tout ce qui sert à la guerre, mais qui plaide pour la paix et appelle le genre humain à la concorde. » Là, se trouve l’éducation à la vertu, procurant la tranquillité de l’âme, comme la condition nécessaire et suffisante pour bâtir la paix, relativement au fondement de l’éducation à la paix définie par l’Unesco : « les guerres prenant naissance dans l’esprit des hommes, c’est dans l’esprit des hommes que doivent être élevées les défenses de la paix. » Cette paix est conditionnée non seulement par la solidarité humaine et la fraternité universelle mais aussi par l’écologisme que garantissent les principes stoïciens (unité et ordre du monde, sympathie universelle, vertu comme modération, principe d’oikeiosis). Ce qui montre que le stoïcisme de Sénèque est plus que jamais d’actualité et pourrait servir de source d’inspiration au monde contemporain en général et à l’Afrique en particulier dont les valeurs traditionnelles sont en voie de disparition, à cause de l’influence de la culture occidentale, lesquelles cependant sont compatibles avec celles de la philosophie humaniste que constitue le stoïcisme
In order to make everyone happy, the Portico elaborated a philosophy aiming at training in virtue. Like the socratism, the Portico alleged that virtue is sufficient to ensure happiness. Seneca, one of the imperial Rome’s great stoic philosophers, reduced all philosophy to soul’s education. In his arguments, after having shown that all erudition is vain when man does not take himself serious ethically, said, like his predecessors, that the quest of happiness lies in virtue, "an educated and instructed soul, which perpetual exercises lead to the summit of perfection." Therefore, it is a matter of acquiring wisdom from the realization of oneself so as to be able to be at the service of others. In short, social progress must necessarily accompany individual progress; and it is precisely in this perspective that the Latin philosopher defined wisdom as "the teacher of souls, who has not produced weapons, fortification and all that serves for war but advocates for peace and calls the human race to harmony." It is here that lies education to virtue, providing tranquillity of the soul, as the necessary and sufficient condition for peace-building, in relation to the foundation of education for peace as Unesco posits: "because wars start in people’s mind, it is in their minds that should be erected defences of peace." Peace conditioned by human solidarity and universal brotherhood as well as the ecological policy that stoic principles guaranteed including unity and world order, universal sympathy, virtue as moderation, and the oikeiosis’ principle. Such brings to light how the stoicism of Seneca is more than ever relevant and could serve as a source of inspiration for the contemporary world in general and Africa in particular whose traditional values are in the process of disappearing through the influence of Western culture, which, however, is compatible with the values of the stoicism’s humanist philosophy
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Eberhard, Christoph. "Droits de l'homme et dialogue interculturel : vers un désarmement culturel pour un droit de paix." Paris 1, 2000. http://www.theses.fr/2000PA010336.

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La thèse propose une relecture de la problématique des droits de l 'homme confrontés à l'interculturalité à partir d'une approche d'anthropologie du Droit. Pour sortir de l'impasse du paradigme universalisme/relativisme et du gouffre entre théories et pratiques, l'auteur propose de mettre en oeuvre une démarche dialogale. Celle-ci entraîne un double " désarmement culturel ". Il s'agit d'abord d'ouvrir nos approches du Droit et des droits de l 'homme à l'altérité et au pluralisme en fécondant nos approches occidentales par les apports des autres traditions humaines. Il s'agit ensuite, à travers une approche des pratiques des acteurs, de s'émanciper du " tout culturel " et de prendre conscience de la complexité des problématiques des droits de l 'homme entre dynamiques locales et globales. Ce double désarmement culturel, qui demande de dépasser une approche purement rationaliste et dialectique, mène l'auteur à proposer une Praxis Dianthropologique des droits de l 'homme, c'est à dire une praxis émergeant du dialogue de nos différentes anthropologies et qui trouve sa racine au-delà du domaine du logos (la Raison) dans le mythos et qui peut contribuer à l'émergence d'un véritable jus pacis ou Droit de Paix.
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Benbernou, Mustapha. "Pour une fédération arabe : essai d'élaboration d'un projet fédératif arabe." Rouen, 1993. http://www.theses.fr/1993ROUEL161.

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Le mondialisme est un mouvement qui tend à édifier une fédération mondiale, laquelle pourra atténuer le spectre de la guerre entre les hommes, tout en respectant leurs spécificités culturelles. Néanmoins, cette perspective implique préalablement le parcours d'une étude : celle de la mise en place de fédérations, dans des sphères comportant des éléments unificateurs. Ce travail est consacré à une région du globe, où l'unité revêt une importance majeure. Il s'agit d'une tentative de réflexion permettant au phénomène fédératif de connaître le jour et de subsister. Il fait appel à des outils scientifiques (droit public, sciences politiques) et culturels (tempérament arabe). Le travail constitue une manière de penser l'unité arabe d'une façon plus ou moins concrète, sous une optique non point nationaliste, mais mondialiste
The "mondialisme" is a movement which tends to build a world wide federation which will be able to erase the specter of war between people, while respecting their cultural specificities. However this prospect implies firts : the study of the setting up of the federations, in spheres comprising unifiying elements. This work is devoted to a region of the globe where unity is a major importance. It is an attempt of reflection allowing the rederative phenomenan to come into being and to survive. It requires scientific tools (public law, politics) as well as cultural tools (the arab nature). This work constitutes a way of seing the arab unity in a more or less concrete way, in a viewpoint which is not nationalist
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Nascimento, Elizangela Lima do. "Ruah, o sopro da vida: cultura de paz, sonhos e esperanças nas juventudes do Lar Fabiano de Cristo." reponame:Repositório Institucional da UFC, 2016. http://www.repositorio.ufc.br/handle/riufc/21765.

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NASCIMENTO, Elizangela Lima do. Ruah, o sopro da vida: cultura de paz, sonhos e esperanças nas juventudes do Lar Fabiano de Cristo. 2016. 165f . Tese (Doutorado) – Universidade Federal do Ceará, Programa de Pós-graduação em Educação Brasileira, Fortaleza (CE), 2016.
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O presente estudo foi realizado com os jovens participantes do Grupo Ruah, da Casa de Fernando Melo, sede do Lar Fabiano do Cristo, localizado no bairro Jurema, em Caucaia, Ceará. O grupo foi criado com o objetivo de formar as juventudes entre 14 e 29 anos, oferecendo formação profissional, esportes, cursos de artes e temas relacionados à ética, cidadania e cultura de paz, fundamentados numa visão de educação integral. A pesquisa priorizou a ótica dos jovens sobre a experiência no grupo e as repercussões das ações formativas em suas vidas e na comunidade na qual estão inseridos. A pesquisa apresenta enfoque qualitativo, tendo como proposta priorizar a voz das juventudes. Como recurso metodológico, foram utilizadas as oficinas temáticas em cultura de paz, caracterizando a pesquisa participante com o objetivo de coletar saberes e percepções dos sujeitos pesquisados. Realizou-se ainda pesquisa bibliográfica, documental e exploratória. Para a coleta de dados, recorreu-se à observação participante, entrevistas semiorientadas e grupos focais. Como suporte teórico para as reflexões sugeridas, lançou-se mão de autores como Abramo (1997, 2003), Dayrell (2003, 2007), Freire (2011, 2013), Jares (2002, 2007), Matos (2001a, 2001b, 2003, 2006a, 2006b, 2006c) e Yus (2002a, 2002b, 2009). As juventudes anunciam a importância do Lar Fabiano como espaço para a sociabilidade dos jovens, atuando como referência no acolhimento e na assistência à comunidade. As experiências com o Grupo Ruah registram mudança de postura em suas trajetórias e histórias de vida, favorecendo o despertar para noções de ética, tolerância e empatia no cotidiano. Cabe destacar o impacto das oficinas temáticas junto aos jovens, denotando em suas falas e experiências uma mudança considerável e significativa de valores e uma nova ótica em favor da cultura de paz.
L’étude ici présentée a été réalisée avec le groupe de Jeunes Ruah du Lar Fabiano de Cristo (Maison de Fernando Melo), situé dans le quartier Jurema, dans la ville Caucaia, au Ceará. Le groupe a été créé ayant comme objectif former des jeunes de 14 à 29 ans, leur offrant des cours professionnels, des sports, des cours d’arts et de formation humaine à travers l’Éducation de l’Être Intégral. Entre les années 2012 et 2013 le groupe a participé de formations en culture de paix. La recherche a priorisé le regard des jeunes sur l’expérience au sein du groupe et les répercussions des actions formatives dans leurs vies et par conséquent dans la communauté dans laquelle ils sont insérés, donc, elle présente une approche qualitative. Comme ressource méthodologique, on a utilisé les ateliers en culture de paix, en caractérisant la recherche participative, pour collecter des savoirs et des perceptions des sujets recherchés. On a réalisé aussi une recherche bibliographique, documentée à travers l’analyse des documents institutionnels du Lar Fabiano, publications en sites, et en plus, une recherche d’exploitation sur la place de la recherche. Pour la collecte de données, on a fait une observation participative, des interviews semi-orientées et des groupes cibles. Comme support technique pour les réflexions suggérées, on a utilisé les auteurs Abramo (1997, 2003), Dayrell (2003, 2007), Freire (2011, 2013), Jares (2002, 2007), Matos (2001a, 2001b, 2003, 2006a, 2006b, 2006c) e Yus (2002a, 2002b, 2009). Les jeunesses annoncent l’importance du Lar Fabiano comme un espace pour la sociabilité des jeunes, agissant l’institution comme référence en accueil et en assistance dans la communauté. Les expériences avec le groupe Ruah résultent en changement d’attitude en leurs trajectoires et histoires de vie, favorisant l’éveille pour les notions d’éthique, de tolérance et d’empathie dans la vie quotidienne. On surligne l’impact des ateliers thématiques auprès des jeunes, indiquant en leurs paroles et expériences un changement considérable significatif de valeurs et une nouvelle conception en faveur de la culture de paix.
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Fontana, Luciana Sauer. "As pedagogias online do complexo kids : crianças, mães e pais em conexão." reponame:Biblioteca Digital de Teses e Dissertações da UFRGS, 2015. http://hdl.handle.net/10183/134673.

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Nesta tese, são focalizados o site do canal televisivo infantil por assinatura Discovery Kids e, mais especificamente, os artigos postados na seção My Kids - Conectados com seus filhos. O estudo objetivou indicar “pedagogias” colocadas em operação nesses artigos voltadas ao gerenciamento das atitudes das crianças a cujas mães e pais está endereçada a seção My Kids. A tese foi desenvolvida sob inspiração dos Estudos Culturais em Educação em sua vertente pós-estruturalista. Os procedimentos metodológicos para a organização do estudo envolveram o mapeamento de temas e dos propósitos abordados nos mais de 200 artigos coletados na seção My Kids, durante os anos de 2012, 2013 e 2014. Constatou-se que esses artigos focalizam uma grande diversidade de temáticas, bem como de representações de crianças, algumas das quais foram abordadas neste estudo a partir de quatro categorias principais: Formando crianças potentes, inteligentes e Geniais; Atentando para o desenvolvimento de crianças felizes e bem-sucedidas; Bebês turbinados: musicais, leitores e com pendores para a matemática; e, por fim, Ensinando crianças manhosas, sem limites e malcriadas. Essas representações de crianças são (re)criadas nas pedagogias acionadas nos artigos da My Kids (e nas outras seções do site) em um mix de lições que descrevem, exemplificam, explicam, delimitam e projetam condutas desejáveis paras as crianças que vivem nos dias atuais. As considerações feitas nos artigos examinados projetam a “felicidade” das crianças para o futuro Geralmente, as informações/prescrições contidas nos artigos explicitavam a necessidade de enquadrarem-se as crianças em modelos que permitam o desenvolvimento de suas “múltiplas potencialidades” desde os primeiros meses de vida. Por isso, pais e mães devem exercer uma constante vigilância sobre seus filhos para que possam identificar potencialidades e capacitálos a ter um futuro promissor. Além do site estudado, há uma gama de ações processadas sob a marca Discovery Kids: o canal televisivo, as redes sociais na Internet e uma quantidade de produtos licenciados pela mascote Doki, além das programações itinerantes realizadas em shoppings, no litoral e em outros locais públicos. Todos esses empreendimentos aglutinados integram o Complexo Kids, que envolve crianças e seus familiares em torno de um diversificado conjunto de eventos/propostas que “harmonizam” entretenimento, informação e incentivo ao consumo. Enfim, neste estudo, o Complexo Kids foi caracterizado como uma pedagogia cultural acionada por uma grande corporação midiática para mobilizar crianças, mães e pais, por meio da My Kids, em direção a determinadas práticas e compreensões em uma ampla gama de questões particulares, afeitas ao mundo contemporâneo (infantil), tão marcado pela disseminação de variados dispositivos digitais e pelo consumo. No caso do site estudado, tal pedagogia efetuou-se em um recorte temporal relativamente efêmero, mas, como o site se atrela a um complexo midiático, tal efeito permanece potente, propaga-se e retroalimenta-se, mesmo que de outros modos, em função da cultura da convergência (JENKINS, 2009).
This thesis focuses on the website of the cable television channel Discovery Kids and, more specifically, on the articles posted in the section called My Kids - Connected with your children. The study aims to point out “pedagogies” operating in those articles and intended to manage the behavior of children whose parents the section is addressed to. The thesis has relied on the Cultural Studies from their post-structuralist perspective. The methodological procedures guiding the study have involved the mapping of themes and purposes approached in more than 200 articles in the My Kids section along the years of 2012, 2013 and 2014. The articles addressed a wide range of topics and representations of children, some of which have been divided into four main categories in this study: a) Powerful, intelligent, bright children; b) Happy, successful children; c) “Upgraded” babies: keen on music, reading and mathematics; d) Peevish, badly-behaved, naughty children. Such representations of children were (re)created in pedagogies triggered in My Kids articles (and in other sections as well) in a combination of lessons that describe, exemplify, explain, delimit and project desirable conducts for today’s children. The examined articles projected children’s happiness for the future. In general, information/advice found in the articles highlighted the need of having children to fit into models that would enable them to develop their “multiple potentialities” since the first months of their lives This thesis focuses on the website of the cable television channel Discovery Kids and, more specifically, on the articles posted in the section called My Kids - Connected with your children. The study aims to point out “pedagogies” operating in those articles and intended to manage the behavior of children whose parents the section is addressed to. The thesis has relied on the Cultural Studies from their post-structuralist perspective. The methodological procedures guiding the study have involved the mapping of themes and purposes approached in more than 200 articles in the My Kids section along the years of 2012, 2013 and 2014. The articles addressed a wide range of topics and representations of children, some of which have been divided into four main categories in this study: a) Powerful, intelligent, bright children; b) Happy, successful children; c) “Upgraded” babies: keen on music, reading and mathematics; d) Peevish, badly-behaved, naughty children. Such representations of children were (re)created in pedagogies triggered in My Kids articles (and in other sections as well) in a combination of lessons that describe, exemplify, explain, delimit and project desirable conducts for today’s children. The examined articles projected children’s happiness for the future. In general, information/advice found in the articles highlighted the need of having children to fit into models that would enable them to develop their “multiple potentialities” since the first months of their lives.
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Busby, Cathy J. "Tragedies, transgressions, and transformations : memory, suffering, pain, and recovery culture." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1999. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp03/NQ47695.pdf.

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Bending, Lucy. "The representation of bodily pain in late nineteenth-century English culture." Thesis, University of Oxford, 1997. http://ora.ox.ac.uk/objects/uuid:751a567b-8260-4dfc-8e9e-904b7e1da20f.

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This dissertation presents a study of the ways in which concepts of pain were treated across a broad range of late Victorian writing, placing literary texts alongside sermons, medical textbooks and campaigning leaflets, in order to suggest a pattern of representation and evasion to be perceived throughout the different texts assembled. In the first two chapters I establish the cultural and historical background to physical suffering in the late nineteenth century, as the Christian paradigm for suffering (the subject of the first chapter) lost its pre-eminance to that of medicine (Chapter Two). The next two chapters are concerned with the problem of the expressibility of pain. In Chapter Three I argue that despite popular belief, voiced most clearly by Virginia Woolf, that 'there is no language for pain', sufferers find language that is both metaphorical and directly referential to express their bodily suffering. Chapter Four takes up the cultural restrictions placed on the expression of pain, using the acrimonious debate over vivisection that arose at the end of the century. Bringing together the prolific texts of both vivisectionists and antivivisectionists, I display the possibilities and limitations of particular literary forms, arguing, for example, that language appropriate to medical textbooks proved to be too shocking in books with a wider circulation. The final chapter is concerned with the ways in which pain was schematised in the last two decades of the nineteenth century. I explore the basis of belief in pain as a shared, cross-cultural phenomenon and make the case, using the examples of invertebrate neurology, fire-walking and tattooing, that the understanding of pain is sharply affected by class, gender, race and supposed degree of criminality, despite the fact that pain is often invoked as a marker of shared human identity.
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Books on the topic "Culture de la paix"

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Patrice, Vermeren, ed. Philosophie de la culture de la paix. Paris: Harmattan, 2001.

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Anthropologie de la paix: De la contribution de l'Afrique à la culture de la paix. Abidjan: Éditions du CERAP, 2007.

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Rassekh, Shapour. Education et culture de la paix: Sélection bibliographique mondiale. Paris: Unesco, 1996.

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Bucaille, Laetitia. Gaza, la violence de la paix. [Paris]: Presses de Sciences po, 1998.

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Ethnicité, citoyenneté et culture de la paix en Afrique: L'exemple du Niger. Paris: L'Harmattan, 2007.

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Murray, Line Mc. Quatre leçons et deux devoirs de pataphysique: Créativité et culture de la paix. Montréal: Liber, 2001.

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The culture of pain. Berkeley: University of California Press, 1991.

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The culture of pain. Berkeley: Univ. of California Press, 1993.

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Association canadienne d'éducation de langue française (ACELF). (53e 2000 Sherbrooke, Québec). Apprendre à s'apprivoiser: L'émergence d'une culture de la paix : 53e congrès annuel, 3-5 août 2000, Sherbrooke (Québec). Québec: Association canadienne d'éducation de langue française (ACELF), 2000.

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Ngoma-Binda, P. La participation politique: Éthique civique et politique pour une culture de paix, de démocratie et de bonne gouvernance. 2nd ed. Kinshasa: Institut de formation et d'études politiques, 2005.

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Book chapters on the topic "Culture de la paix"

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Brena, Steven F., and Stanley L. Chapman. "Pain, Ethnicity, and Culture." In Contemporary Issues in Chronic Pain Management, 9–18. Boston, MA: Springer US, 1991. http://dx.doi.org/10.1007/978-1-4615-3888-2_2.

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Most, Andrea. "A pain in the neck and permacultural subjectivity." In Perma/Culture, 14–25. and David Carruthers.Other titles: PermacultureDescription: Abingdon, Oxon ;: Routledge, 2018. http://dx.doi.org/10.4324/9781138400429-2.

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Most, Andrea. "A pain in the neck and permacultural subjectivity." In Perma/Culture, 14–25. and David Carruthers.Other titles: PermacultureDescription: Abingdon, Oxon ;: Routledge, 2018. http://dx.doi.org/10.4324/9781315269238-2.

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Brian, Isabelle. "« Aimez Dieu et vivez en paix » : gouverner la congrégation des chanoines de Sainte-Geneviève dans les années 1660." In Catholicisme, culture et société aux Temps modernes, 37–51. Turnhout: Brepols Publishers, 2018. http://dx.doi.org/10.1484/m.elsem-eb.5.115073.

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Joubert, Johan W. "Gauteng: Paratransit—Perpetual Pain or Potent Potential?" In Megacity Mobility Culture, 107–26. Berlin, Heidelberg: Springer Berlin Heidelberg, 2013. http://dx.doi.org/10.1007/978-3-642-34735-1_6.

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Morris, David B. "Ethics of Pain, Culture, and Ethnicity." In Encyclopedia of Pain, 1195–98. Berlin, Heidelberg: Springer Berlin Heidelberg, 2013. http://dx.doi.org/10.1007/978-3-642-28753-4_1380.

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Houser, Dan E., and Gerald W. Zamponi. "Perceiving Pain: Health, Culture and Ritual." In Antrocom: Journal of Anthropology, edited by Marco Menicocci and Moreno Tiziani, 133–36. Piscataway, NJ, USA: Gorgias Press, 2010. http://dx.doi.org/10.31826/9781463235413-017.

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Jordanova, Ludmilla. "Portraiture, Beauty, Pain." In The Recovery of Beauty: Arts, Culture, Medicine, 199–216. London: Palgrave Macmillan UK, 2015. http://dx.doi.org/10.1057/9781137426741_11.

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Schoenfeldt, Michael. "Performing Pain." In Humorality in Early Modern Art, Material Culture, and Performance, 69–83. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-77618-3_5.

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Ingram, Martin. "Shame and Pain: Themes and Variations in Tudor Punishments." In Penal Practice and Culture, 1500–1900, 36–62. London: Palgrave Macmillan UK, 2004. http://dx.doi.org/10.1057/9780230523241_2.

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Conference papers on the topic "Culture de la paix"

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Novikova, Natalia. "MIGRATION �PAIN POINTS�: LANGUAGE, CULTURE, ECONOMICS." In 5th SGEM International Multidisciplinary Scientific Conferences on SOCIAL SCIENCES and ARTS SGEM2018. STEF92 Technology, 2018. http://dx.doi.org/10.5593/sgemsocial2018/3.5/s13.064.

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Minsagitov, Askad. "CULTURE OF SOUTH KOREA, MODERN CHALLENGES." In UZBEKISTAN-KOREA: CURRENT STATE AND PROSPECTS OF COOPERATION. OrientalConferences LTD, 2021. http://dx.doi.org/10.37547/ocl-01-19.

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The article is devoted to the study of traditional Korean culture, its features, the history of the formation and development of intercultural exchange with neighboring countries; assessment of the processes of unification of national culture in modern conditions of development; issues of preserving the national identity of Koreans in the political, economic life. In this article, special attention is paid to the analysis of the phenomenon of the Korean “cultural wave”, the history of its development, the identification of the main reasons for its popularization among the masses of a global nature, the identification of the main vehicles of both modern and traditional culture of the Korean people. This article explores the policy of interest and the role of governmental and non-governmental institutions for the dissemination of knowledge about Korea on a global scale. Consideration of the national Korean media culture as the main source of influence on public opinion and a factor contributing to the formation of an imitative image of the Korean (style) of life.
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Kabanova, Svetlana. "Verbs with the meaning of pain in Russian and Serbian." In Slavic collection: language, literature, culture. LLC MAKS Press, 2019. http://dx.doi.org/10.29003/m.slavcol-2018/38-45.

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Melentyeva, Natalya. "Extra-budgetary activities of Perm Region libraries: Creativity and efficiency." In The Book. Culture. Education. Innovations. Russian National Public Library for Science and Technology, 2020. http://dx.doi.org/10.33186/978-5-85638-223-4-2020-154-158.

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Off-budget activities of Perm regional public libraries are discussed; statistical data of their financial revenues are analized. Examples of unique paid services offered by the regional libraries are given.
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Solodovnik, L. V. "PECULIARITIES OF USING MEDIA TECHNOLOGIES IN THE FORMATION OF CULTURE OF CONSUMPTION OF NEW AGRICULTURAL PRODUCTS. RETROSPECTIVE ANALYSIS OF EUROPEAN AND RUSSIAN CULTURE OF CONSUMPTION." In STATE AND DEVELOPMENT PROSPECTS OF AGRIBUSINESS Volume 2. DSTU-Print, 2020. http://dx.doi.org/10.23947/interagro.2020.2.164-167.

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The article presents theses of the scientific work devoted to the study of mechanisms and tools for the formation of European and Russian culture of food consumption. Particular attention is paid to the formation of fashion and subsequent massization in the consumption of new agricultural products through media technologies.
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Keil, Andreas, Sebastian Linden, and Michael Zimmermann. "Passerelle de la Paix, Lyon." In Footbridge 2017 Berlin. Chair of Conceptual and Structural Design, Fachgebiet Entwerfen und Konstruieren – Massivbau, Technische Universität Berlin, 2017. http://dx.doi.org/10.24904/footbridge2017.09301.

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Anders, E., J. U. Alles, U. Delvos, B. Pötzsch, K. T. Preissner, W. Speiser, and G. Müller-Berghaus. "HUMAN OMENTAL TISSUE MICROVASCULAR ENDOTHELIAL CELLS (HOTMEC): ISOLATION AND NEW ASPECTS OF CHARACTERIZATION." In XIth International Congress on Thrombosis and Haemostasis. Schattauer GmbH, 1987. http://dx.doi.org/10.1055/s-0038-1643349.

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To study the function of microvascular endothelial cells in comparison to large vessel endothelial cells, HOTMEC were enzymatically isolated from human omental tissue and plated on petri dishes precoated with an extracellular matrix prepared from isolated fibroblasts of the same tissue or precoated with fibronectin. The culture medium was supplemented with 10% fetal calf serum; growth factors were not needed. HOTMEC were subcultured in a split ratio of 1:3 and maintained in culture for up to 3 month. Cultured HOTMEC were identified and discriminated from other non-endothelial cells by different characteristics and functions. 1. The cells demonstrated the typical polygonal shape as known for endothelial cells isolated from umbilical veins. In comparison to human umbilical vein endothelial cells (HUVEC), however, HOTMEC showed prominant nuclei with several nucleoli and presented a pronounced granulation of the perinuclear cytoplasm. 2. A monoclonal antibody specific for endothelial cells was bound to cultured HOTMEC. 3. Von Willebrand Factor (vWF) antigen was demonstrated within the cells by immunofluorescence staining; measurable amounts of vWF were only found in HUVEC in contrast to HOTMEC using an ELISA. 4. The addition of purified human protein C to HOTMEC preincubated with thrombin led to the activation of the zymogen as demonstrated by a chromogenic assay system. The kinetics of protein C activation were identical for HOTMEC and HUVEC. Tissue plasminogen activator (tPA) as well as plasminogen activator inhibitor (PAI) activity were detected in the culture supernatant of HOTMEC. After incubation period of 12 h in serum-free medium, the conditioned medium of confluent HOTMEC contained 100-fold higher levels of tPA than that of HUVEC. The data demonstrate that the cells isolated from human omental tissue have morphological as well as functional characteristics typical for endothelial cells. Furthermore, the study indicates that HOTMEC and HUVEC present quantitative differences in coagulant and fibrinolytic activities.
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Risberg, B., G. K. Hansson, E. Eriksson, and B. Wiman. "IMMUNOHISTOCHEMICAL LOCALIZATION OF PLASMINOGEN ACTIVATOR INHIBITOR (PAI) IN TISSUE." In XIth International Congress on Thrombosis and Haemostasis. Schattauer GmbH, 1987. http://dx.doi.org/10.1055/s-0038-1644443.

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The origin of tissue plasminogen activator inhibitor (PAI) has not been fully elucidated. Platelets are rich in PAI and endothelial cells (EC) in culture produce the inhibitor (PAI 1), which seems to be a major secretory protein. Another inhibitor (PAI 2) has been demonstrated in the placenta. In the present study we localized PAI 1 in various human tissues using a polyclonal antibody against human PAI 1 and fluorescence technique. Tissue sections were incubated with a polyclonal rabbit-anti-human PAI antibody in various dilutions followed by incubation with biotinylated goat-anti-rabbit IgG and FITC-labelled Avidin. Positive identification using this technique was made in endothelium of liver sinusoids and in hepatocytes. Most vessels in systemic and pulmonary circulation showed positive fluorescence in the endothelial layer. No quantitative evaluation was possible with this technique. Synthesis of PAI in liver could provide an explanation for the efficient inactivation of tissue plasminogen activator (t-PA) during liver passage. Localization of PAI in vascular tissue corroborated studies from EC cultures.
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Shelegina, Olga N. "MODERN TREND IN THE DEVELOPMENT OF MUSEUMS AND MUSEOLOGY: Materials of the IV All-Russian (with International Participation) Scientific Conference." In MODERN TREND IN THE DEVELOPMENT OF MUSEUMS AND MUSEOLOGY, edited by Galina M. Zaporozhchenko. Novosibirsk State University, 2020. http://dx.doi.org/10.25205/978-5-4437-1115-7.

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The collection of materials of the IV all-Russian scientific and practical conference «Modern trends in museums and museology» presents reports of employees of Russian research institutes, leading museums of the Russian Federation and the Republic of Belarus, the Republic of Kazakhstan, teachers of higher educational institutions, representatives of cultural institutions. They reflect a wide range of topical issues related to the development of the theory and practice of Museum business in modern conditions at the international, national and regional levels. Important attention is paid to socio-cultural practices for the development of historical and cultural heritage, digitalization of the Museum sphere and its adaptation to the conditions of the pandemic. The publication will be interesting for specialists in the field of history of science and culture, heritage management, Museum studies and cultural studies, teachers of universities, employees of museums and libraries, local historians.
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Kuzmina, Luiza, and Elena Remchukova. "RUSSIAN CLASSICAL LITERATURE TEXT AS A PRECEDENT PHENOMENON OF THE MODERN MEDIA SPACE." In NORDSCI International Conference. SAIMA Consult Ltd, 2020. http://dx.doi.org/10.32008/nordsci2020/b1/v3/18.

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The article is devoted to the functioning features of precedent texts in modern media discourse. Texts by F.M. Dostoevsky, namely, fiction, journalism and epistolary heritage, served as the research material. The relevance of the study is explained by the intertextual nature of the modern media space. The article shows that along with the use of Dostoevsky's precedent texts as signs of high culture, the modern media space also actively manifests the features of the postmodern cultural paradigm. The specifics of the latter include metatextuality, irony, various kinds of transformation, e.g., in headlines, which indicates their game foregrounding. Special attention is paid, firstly, to various types of intertextuality and ways of precedent phenomena foregrounding; secondly, to their use in various media areas (advertising, urban naming) and genres (interviews, internet blogs, etc.). The problem of recoding precedent phenomena is considered against the background of the use of signs of high culture as a form of reflection of modern mass consciousness in modern media communication, which is of research interest from an axiological point of view.
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Reports on the topic "Culture de la paix"

1

Guiso, Luigi, Paola Sapienza, and Luigi Zingales. Corporate Culture, Societal Culture, and Institutions. Cambridge, MA: National Bureau of Economic Research, February 2015. http://dx.doi.org/10.3386/w20967.

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Richardson, William C. Culture Warfare: A War Against Culture. Fort Belvoir, VA: Defense Technical Information Center, March 2011. http://dx.doi.org/10.21236/ada547314.

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Frazar, Sarah L., and Stephen V. Mladineo. Safeguards Culture. Office of Scientific and Technical Information (OSTI), July 2012. http://dx.doi.org/10.2172/1055410.

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Winslow, Donna. Army Culture. Fort Belvoir, VA: Defense Technical Information Center, November 2000. http://dx.doi.org/10.21236/ada383899.

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Donnithorne, Jeff. Culture Wars: Air Force Culture and Civil-Military Relations. Fort Belvoir, VA: Defense Technical Information Center, June 2010. http://dx.doi.org/10.21236/ad1019162.

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Lazear, Edward. Culture and Language. Cambridge, MA: National Bureau of Economic Research, September 1995. http://dx.doi.org/10.3386/w5249.

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Fernández, Raquel. Does Culture Matter? Cambridge, MA: National Bureau of Economic Research, August 2010. http://dx.doi.org/10.3386/w16277.

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Scarlett, Harry Alan. Nuclear Weapon Culture. Office of Scientific and Technical Information (OSTI), July 2020. http://dx.doi.org/10.2172/1638613.

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Alesina, Alberto, and Paola Giuliano. Culture and Institutions. Cambridge, MA: National Bureau of Economic Research, December 2013. http://dx.doi.org/10.3386/w19750.

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Giuliano, Paola. Gender and Culture. Cambridge, MA: National Bureau of Economic Research, August 2020. http://dx.doi.org/10.3386/w27725.

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