Suchergebnisse

Publié en février 2014, mais millésimé 2013 chez Études rurales vol. 2013/2 (n°192) ; International audience ; In the Jerid (oasis region of south-western Tunisia), the dynamics around the resources appropriation vary according to the type of resources considered: some are somewhat beyond its n the Jerid region of south-western Tunisia, the dynamics governing the appropriation of resources vary depending on the type of resource. While it has yet to gain control of genes, the state has appropriated and secured control of key natural resources such as water and land. In the Jerid region, agriculture is concentrated in oasis areas (palm groves) forming unique ecosystems. Based on a field study conducted since the 2011 revolution in an area already examined prior to the revolution, this paper highlights the current dynamics at work in the region and provides a basis for rethinking the concept of "appropriation". It is important to emphasize that "appropriation" is not simply a matter of appropriating material resources, but also concerns the appropriation of uses, practices and ways of relating to the world. This paper suggests that skills such as these are more likely to be found among local farmers than among agricultural policy-makers and bureaucrats, i.e. the official bearers of agronomic knowledge, power and legitimacy. ; Au Jérid (région d'oasis du Sud-Ouest tunisien), les dynamiques d'appropriation des ressources varient selon les ressources considérées : si les gènes échappent quelque peu à l'État technocratique, il n'en va pas de même des ressources naturelles comme l'eau et la terre. L'agriculture de la région est entièrement contenue dans les palmeraies d'oasis, écosystèmes singuliers. Un retour sur le terrain après la révolution de 2011 a permis de souligner les dynamiques les plus récentes mais aussi de repenser la notion d'" appropriation ". Il ne s'agit pas seulement de s'approprier des choses matérielles mais également d'approprier à un usage, de s'approprier des usages et des modes de relation au ...

Publié en février 2014, mais millésimé 2013 chez Études rurales vol. 2013/2 (n°192) ; International audience ; In the Jerid (oasis region of south-western Tunisia), the dynamics around the resources appropriation vary according to the type of resources considered: some are somewhat beyond its n the Jerid region of south-western Tunisia, the dynamics governing the appropriation of resources vary depending on the type of resource. While it has yet to gain control of genes, the state has appropriated and secured control of key natural resources such as water and land. In the Jerid region, agriculture is concentrated in oasis areas (palm groves) forming unique ecosystems. Based on a field study conducted since the 2011 revolution in an area already examined prior to the revolution, this paper highlights the current dynamics at work in the region and provides a basis for rethinking the concept of "appropriation". It is important to emphasize that "appropriation" is not simply a matter of appropriating material resources, but also concerns the appropriation of uses, practices and ways of relating to the world. This paper suggests that skills such as these are more likely to be found among local farmers than among agricultural policy-makers and bureaucrats, i.e. the official bearers of agronomic knowledge, power and legitimacy. ; Au Jérid (région d'oasis du Sud-Ouest tunisien), les dynamiques d'appropriation des ressources varient selon les ressources considérées : si les gènes échappent quelque peu à l'État technocratique, il n'en va pas de même des ressources naturelles comme l'eau et la terre. L'agriculture de la région est entièrement contenue dans les palmeraies d'oasis, écosystèmes singuliers. Un retour sur le terrain après la révolution de 2011 a permis de souligner les dynamiques les plus récentes mais aussi de repenser la notion d'" appropriation ". Il ne s'agit pas seulement de s'approprier des choses matérielles mais également d'approprier à un usage, de s'approprier des usages et des modes de relation au ...

Publié en février 2014, mais millésimé 2013 chez Études rurales vol. 2013/2 (n°192) ; International audience ; In the Jerid (oasis region of south-western Tunisia), the dynamics around the resources appropriation vary according to the type of resources considered: some are somewhat beyond its n the Jerid region of south-western Tunisia, the dynamics governing the appropriation of resources vary depending on the type of resource. While it has yet to gain control of genes, the state has appropriated and secured control of key natural resources such as water and land. In the Jerid region, agriculture is concentrated in oasis areas (palm groves) forming unique ecosystems. Based on a field study conducted since the 2011 revolution in an area already examined prior to the revolution, this paper highlights the current dynamics at work in the region and provides a basis for rethinking the concept of "appropriation". It is important to emphasize that "appropriation" is not simply a matter of appropriating material resources, but also concerns the appropriation of uses, practices and ways of relating to the world. This paper suggests that skills such as these are more likely to be found among local farmers than among agricultural policy-makers and bureaucrats, i.e. the official bearers of agronomic knowledge, power and legitimacy. ; Au Jérid (région d'oasis du Sud-Ouest tunisien), les dynamiques d'appropriation des ressources varient selon les ressources considérées : si les gènes échappent quelque peu à l'État technocratique, il n'en va pas de même des ressources naturelles comme l'eau et la terre. L'agriculture de la région est entièrement contenue dans les palmeraies d'oasis, écosystèmes singuliers. Un retour sur le terrain après la révolution de 2011 a permis de souligner les dynamiques les plus récentes mais aussi de repenser la notion d'" appropriation ". Il ne s'agit pas seulement de s'approprier des choses matérielles mais également d'approprier à un usage, de s'approprier des usages et des modes de relation au ...

Publié en février 2014, mais millésimé 2013 chez Études rurales vol. 2013/2 (n°192) ; International audience ; In the Jerid (oasis region of south-western Tunisia), the dynamics around the resources appropriation vary according to the type of resources considered: some are somewhat beyond its n the Jerid region of south-western Tunisia, the dynamics governing the appropriation of resources vary depending on the type of resource. While it has yet to gain control of genes, the state has appropriated and secured control of key natural resources such as water and land. In the Jerid region, agriculture is concentrated in oasis areas (palm groves) forming unique ecosystems. Based on a field study conducted since the 2011 revolution in an area already examined prior to the revolution, this paper highlights the current dynamics at work in the region and provides a basis for rethinking the concept of "appropriation". It is important to emphasize that "appropriation" is not simply a matter of appropriating material resources, but also concerns the appropriation of uses, practices and ways of relating to the world. This paper suggests that skills such as these are more likely to be found among local farmers than among agricultural policy-makers and bureaucrats, i.e. the official bearers of agronomic knowledge, power and legitimacy. ; Au Jérid (région d'oasis du Sud-Ouest tunisien), les dynamiques d'appropriation des ressources varient selon les ressources considérées : si les gènes échappent quelque peu à l'État technocratique, il n'en va pas de même des ressources naturelles comme l'eau et la terre. L'agriculture de la région est entièrement contenue dans les palmeraies d'oasis, écosystèmes singuliers. Un retour sur le terrain après la révolution de 2011 a permis de souligner les dynamiques les plus récentes mais aussi de repenser la notion d'" appropriation ". Il ne s'agit pas seulement de s'approprier des choses matérielles mais également d'approprier à un usage, de s'approprier des usages et des modes de relation au ...

See http://vbat.org/spip.php?article525 This text is the chapter 1.5 of the book "Water, Cultural Diversity & Global Environmental Change: Emerging Trends, Sustainable Futures?", part of the project on Water and Cultural Diversity from the International Hydrological Programme (UNESCO). Text submitted in 2009-07. Finalized in 2011. ; International audience ; Although water is obviously the essential principle of the presence of oases in the desert, in the region of Jerid (South-Tunisia) water seems to be confined only in a registry of political and social claim, as a possible (and rare) free medium of expression. In some oases, water has even disappeared from the palm grove's surface. There are historical reasons that can explain such a situation. It is perhaps above all a story of the control. He who has in hand this vital resource keeps in check all the local society. A story, because water has always been stakes of power in this type of region. The recent changes of control from a local jamaa' to a colonial and then a national power enlighten the strategic significance of this element, but these reorganisations are not the first ones. Water is today a field of political and social discussions also because it is the only legitimate one permitted to oasian people and especially gardeners. The positions and the behaviours of the different actors on the oases towards the use of water are heterogeneous. The state itself has a 'schizophrenic' attitude. In one hand, the administration wants to proceed to a mining exploitation of the water resource to take possession of other resources (to foreign currency through a particular cultivar of dates, Phœnix dactylifera L., var. deglet nur). In the other hand, the state needs to control and 'protect' it in the aim of keeping or restoring the 'traditional scenery' of oases (government foresees to develop a Saharan tourism, the Mediterranean region being now blocked up). The local farmers have displayed a diversification of their practices, among other things a ...

See http://vbat.org/spip.php?article525 This text is the chapter 1.5 of the book "Water, Cultural Diversity & Global Environmental Change: Emerging Trends, Sustainable Futures?", part of the project on Water and Cultural Diversity from the International Hydrological Programme (UNESCO). Text submitted in 2009-07. Finalized in 2011. ; International audience ; Although water is obviously the essential principle of the presence of oases in the desert, in the region of Jerid (South-Tunisia) water seems to be confined only in a registry of political and social claim, as a possible (and rare) free medium of expression. In some oases, water has even disappeared from the palm grove's surface. There are historical reasons that can explain such a situation. It is perhaps above all a story of the control. He who has in hand this vital resource keeps in check all the local society. A story, because water has always been stakes of power in this type of region. The recent changes of control from a local jamaa' to a colonial and then a national power enlighten the strategic significance of this element, but these reorganisations are not the first ones. Water is today a field of political and social discussions also because it is the only legitimate one permitted to oasian people and especially gardeners. The positions and the behaviours of the different actors on the oases towards the use of water are heterogeneous. The state itself has a 'schizophrenic' attitude. In one hand, the administration wants to proceed to a mining exploitation of the water resource to take possession of other resources (to foreign currency through a particular cultivar of dates, Phœnix dactylifera L., var. deglet nur). In the other hand, the state needs to control and 'protect' it in the aim of keeping or restoring the 'traditional scenery' of oases (government foresees to develop a Saharan tourism, the Mediterranean region being now blocked up). The local farmers have displayed a diversification of their practices, among other things a ...

See http://vbat.org/spip.php?article525 This text is the chapter 1.5 of the book "Water, Cultural Diversity & Global Environmental Change: Emerging Trends, Sustainable Futures?", part of the project on Water and Cultural Diversity from the International Hydrological Programme (UNESCO). Text submitted in 2009-07. Finalized in 2011. ; International audience ; Although water is obviously the essential principle of the presence of oases in the desert, in the region of Jerid (South-Tunisia) water seems to be confined only in a registry of political and social claim, as a possible (and rare) free medium of expression. In some oases, water has even disappeared from the palm grove's surface. There are historical reasons that can explain such a situation. It is perhaps above all a story of the control. He who has in hand this vital resource keeps in check all the local society. A story, because water has always been stakes of power in this type of region. The recent changes of control from a local jamaa' to a colonial and then a national power enlighten the strategic significance of this element, but these reorganisations are not the first ones. Water is today a field of political and social discussions also because it is the only legitimate one permitted to oasian people and especially gardeners. The positions and the behaviours of the different actors on the oases towards the use of water are heterogeneous. The state itself has a 'schizophrenic' attitude. In one hand, the administration wants to proceed to a mining exploitation of the water resource to take possession of other resources (to foreign currency through a particular cultivar of dates, Phœnix dactylifera L., var. deglet nur). In the other hand, the state needs to control and 'protect' it in the aim of keeping or restoring the 'traditional scenery' of oases (government foresees to develop a Saharan tourism, the Mediterranean region being now blocked up). The local farmers have displayed a diversification of their practices, among other things a ...

See http://vbat.org/spip.php?article525 This text is the chapter 1.5 of the book "Water, Cultural Diversity & Global Environmental Change: Emerging Trends, Sustainable Futures?", part of the project on Water and Cultural Diversity from the International Hydrological Programme (UNESCO). Text submitted in 2009-07. Finalized in 2011. ; International audience ; Although water is obviously the essential principle of the presence of oases in the desert, in the region of Jerid (South-Tunisia) water seems to be confined only in a registry of political and social claim, as a possible (and rare) free medium of expression. In some oases, water has even disappeared from the palm grove's surface. There are historical reasons that can explain such a situation. It is perhaps above all a story of the control. He who has in hand this vital resource keeps in check all the local society. A story, because water has always been stakes of power in this type of region. The recent changes of control from a local jamaa' to a colonial and then a national power enlighten the strategic significance of this element, but these reorganisations are not the first ones. Water is today a field of political and social discussions also because it is the only legitimate one permitted to oasian people and especially gardeners. The positions and the behaviours of the different actors on the oases towards the use of water are heterogeneous. The state itself has a 'schizophrenic' attitude. In one hand, the administration wants to proceed to a mining exploitation of the water resource to take possession of other resources (to foreign currency through a particular cultivar of dates, Phœnix dactylifera L., var. deglet nur). In the other hand, the state needs to control and 'protect' it in the aim of keeping or restoring the 'traditional scenery' of oases (government foresees to develop a Saharan tourism, the Mediterranean region being now blocked up). The local farmers have displayed a diversification of their practices, among other things a ...

International audience ; This is the translation (from Arabic to French) and transcription of a discussion that was recorded impromptu in a Cairo taxi cab on February 15, 2007. I was in the back seat of a decaying specimen of the capital's indefinite fleet of black and white cabs. The cab picked up another customer, as is often the case, who got into the front seat. The conversation started between this customer and the driver and lasted ten minutes in the usual rumor of traffic jams. And the entire Egyptian society was reviewed during this chat between strangers . ; Ceci est la traduction et la transcription d'une discussion enregistrée de façon impromptue dans un taxi du Caire, le 15 février 2007. J'étais sur la banquette arrière d'un spécimen décati de la flotte indéfinie des taxis noir et blanc de la capitale. Le taxi a pris un autre client, comme cela se fait souvent, qui est monté à l'avant. La conversation s'est engagée entre ce client et le chauffeur et dura dix minutes dans la rumeur habituelle des embouteillages. Et toute la société égyptienne est passée en revue au cours de cette discussion entre inconnus.

International audience ; Religion, and we speak here of religious practices, are not solely individuals engaged in the private sphere, but a social tracery, making the Muslim landscape in Egypt particularly complex. If we distinguish an "official" Islam from an islamist militant Islam, the popular practices of Islam seems suddenly to detach themselves from the classic fields of politics, and to invest everyday life as well as exceptional moments. Today, the Egyptian society as a whole can be said deeply pious (but accommodating), predominantly Sunni (90% of the population), Sufi, and with a devotional practice of pilgrimages and of the cult of saints. ; La religion, et l'on parlera ici des pratiques religieuses, ne sont pas du seul ressort d'individus pratiquant dans la sphère privée, mais d'un entrelacs social rendant particulièrement complexe le paysage religieux musulman en Égypte. Si l'on distingue un islam " officiel " et un islam militant islamiste, la pratique populaire musulmane semble du coup se détacher des champs classiques du politique et investir la vie quotidienne comme la vie des moments d'exception. Aujourd'hui, nous avons une société égyptienne profondément pieuse, majoritairement sunnite (90% de la population), soufie, pratiquant avec dévotion les pèlerinages et le culte des saints.

International audience ; This is the translation (from Arabic to French) and transcription of a discussion that was recorded impromptu in a Cairo taxi cab on February 15, 2007. I was in the back seat of a decaying specimen of the capital's indefinite fleet of black and white cabs. The cab picked up another customer, as is often the case, who got into the front seat. The conversation started between this customer and the driver and lasted ten minutes in the usual rumor of traffic jams. And the entire Egyptian society was reviewed during this chat between strangers . ; Ceci est la traduction et la transcription d'une discussion enregistrée de façon impromptue dans un taxi du Caire, le 15 février 2007. J'étais sur la banquette arrière d'un spécimen décati de la flotte indéfinie des taxis noir et blanc de la capitale. Le taxi a pris un autre client, comme cela se fait souvent, qui est monté à l'avant. La conversation s'est engagée entre ce client et le chauffeur et dura dix minutes dans la rumeur habituelle des embouteillages. Et toute la société égyptienne est passée en revue au cours de cette discussion entre inconnus.

International audience ; Religion, and we speak here of religious practices, are not solely individuals engaged in the private sphere, but a social tracery, making the Muslim landscape in Egypt particularly complex. If we distinguish an "official" Islam from an islamist militant Islam, the popular practices of Islam seems suddenly to detach themselves from the classic fields of politics, and to invest everyday life as well as exceptional moments. Today, the Egyptian society as a whole can be said deeply pious (but accommodating), predominantly Sunni (90% of the population), Sufi, and with a devotional practice of pilgrimages and of the cult of saints. ; La religion, et l'on parlera ici des pratiques religieuses, ne sont pas du seul ressort d'individus pratiquant dans la sphère privée, mais d'un entrelacs social rendant particulièrement complexe le paysage religieux musulman en Égypte. Si l'on distingue un islam " officiel " et un islam militant islamiste, la pratique populaire musulmane semble du coup se détacher des champs classiques du politique et investir la vie quotidienne comme la vie des moments d'exception. Aujourd'hui, nous avons une société égyptienne profondément pieuse, majoritairement sunnite (90% de la population), soufie, pratiquant avec dévotion les pèlerinages et le culte des saints.

International audience ; This is the translation (from Arabic to French) and transcription of a discussion that was recorded impromptu in a Cairo taxi cab on February 15, 2007. I was in the back seat of a decaying specimen of the capital's indefinite fleet of black and white cabs. The cab picked up another customer, as is often the case, who got into the front seat. The conversation started between this customer and the driver and lasted ten minutes in the usual rumor of traffic jams. And the entire Egyptian society was reviewed during this chat between strangers . ; Ceci est la traduction et la transcription d'une discussion enregistrée de façon impromptue dans un taxi du Caire, le 15 février 2007. J'étais sur la banquette arrière d'un spécimen décati de la flotte indéfinie des taxis noir et blanc de la capitale. Le taxi a pris un autre client, comme cela se fait souvent, qui est monté à l'avant. La conversation s'est engagée entre ce client et le chauffeur et dura dix minutes dans la rumeur habituelle des embouteillages. Et toute la société égyptienne est passée en revue au cours de cette discussion entre inconnus.