Culture and criminality

Today deemed a PVTG, or Particularly Vulnerable Tribal Group of West Bengal, the Lodhas (also known as Shabar) were categorized as a "criminal tribe" under British colonial rule and as a Denotified Tribe in the 1950s. This epistemic violence perpetrated by the British has remained deeply embedded within the hegemonic knowledge system of post-Independence India, and the Lodhas continue to be subjected to various humiliations and everyday violence by the rural population to this day, not only in their interaction with upper-caste and upper-class dominant groups, but also by upper-class members of other socially marginalized communities. Epistemic violence, therefore, has resulted in the destruction of the marginalized community's ability to speak and to be heard, and has left most community members trapped within a situation of extreme poverty. This paper focuses on the representations of the lived experience of poverty in the autobiographical writings of Chuni Kotal, a young Lodha woman who died by suicide in 1992. These writings, in fact, are one of the few examples of self-representation on the part of the Lodhas, for most of whom education remains a distant dream. The paper analyses how the formal education system and the persistence of deeply ingrained social stereotypes serve to deny opportunities for self-advancement to those who reside at the bottom of the social hierarchy.

This paper explores the historical development and contemporary significance of anthropology, tracing its origin back to the 19th century. It also discusses the beginning and integration of Public Anthropology into the core discipline. The paper explains how anthropology has utilised more scientific and technological methods as Molecular Anthropology and Artificial Intelligence to delve deeper into our understanding of societies and cultures. Public Anthropology, as introduced by Robert Borofsky, is regarded as a significant sub-domain of anthropology, enhancing anthropological insights, and promoting social justice, equality and human rights by enlisting the participation of the public. The paper further investigates the works of renowned anthropologists like Franz Boas, Margaret Mead and Ruth Benedict, who are prominent contributors to public discussions concerning cultural diversity and human behaviour. It also discusses the present-day challenges that anthropology faces in upholding public visibility, often blurred by the use of obscure vocabulary and complex scholarly style. Further, the division between Public Anthropology and Applied Anthropology has been expanded, with the former laying more emphasis on the use of media and social platforms to raise public debate and awareness. Indian anthropologists like Nirmal Kumar Bose and Prabodh Kumar Bhowmick have been appreciated for their continuous commitment and scholarly efforts to empower and improve the social conditions of marginalised groups. The paper beckons anthropologists to carefully handle

The various schemes that have been launched in the teaching in tribal areas. (iv) Ashram s chool s / r es i dent i al schools will be established |on a large scale in tribal areas. education to all children are (a) Operation Blackboard, () Incentive schemes will be formulated for the STs, (b) Jawahar Rojgar Yojana and Employment Assurance keeping in view their special needs and l i fest yl e. The states and UTs in the Country to ensure primary Scheme (relating to school building component), (c) Training, setting up of DIET etc., (e) Basic Education project funded by International Agencies, (g) Area Intensive Programmes for educationally backward minorities and (h) Schemes funded and implemented by State Government on their own, e.g. Education Guarantee Schemes etc.

It is very important for civil society to know what the indigenous knowledge about the forest was like? The tribal people were solely dependent on forest for their livelihood. They considered the forest as the gift of the God and trees were worshiped as a God by them. That time the forest was managed and protected by the village community. But during the colonial period, forests were destroyed here at a rapid pace. British historians claim that tribal people were most responsible for deforestation. I have tried to find out who was responsible for the deforestation here and how the royal forest policy affected the tribal culture and life. I have taken the help of some official reports such as Census, Homan development report, and district gazetteers as a historical source of my paper.

À la suite de changements dans le contexte politique brésilien, de la nomination de ministres exclusivement hommes et blancs par le nouveau gouvernement de Temer, et de la généralisation des cas de violence, cet article a pour objectif d'analyser deux récits cinéma-tographiques, Troupe d'élite (2007) et Troupe d'élite 2 (2010), de José Padilha. Notre intention est de mettre en rapport les discours qui légiti-ment cette violence et cette hégémonie masculine et blanche, à travers le discours et les actes du protagoniste des films. Nous étudierons comment quelques personnages sont écrasés par le héros. Pour y arriver, il est fondamental de contextualiser la représentation cinémato-graphique et littéraire brésilienne du subalterne. Dans un deuxième temps, les deux films, la ré-ception qu'ils ont reçue et la construction mé-diatique des « vrais » héros brésiliens seront ana-lysés pour comprendre la puissance des forces qui maintiennent au pouvoir une classe raciste et sex...

The present paper focuses on tribal educational policy in India: a case study of West Bengal which is post-colonial perspective. The Government of India has taken up various educational welfare policy for Schedule Tribes. According to Government of India Act 1935, the backward tribes understood them, who are living in deep jungle and high hill areas. These tribal people are identified as different places as different name that is Banabasi, Banajati, Janajati, Adim Janajati, Adibasi. In 2011, according to census there are 705 tribal groups and 75 particularly Vulnerable Tribal Groups (PVTG), previously used the word primitive not particularly. The Britishers called some tribes as Born Criminal, according to Criminal Tribe Act 1871-XXVIII. In Post-colonial India abolished this act and added De-notified tribes. Tribal educational development programme was started with the residential schools like Nai-Talim, Ashram Sala School, Eklavya Model school. Various tribal development policy introduced by Government of India, like Dhebar Commission 1960, Elwin Committee, Xaxa committee etc. As per 2011 census the literacy rate of Scheduled Tribe (ST) people is 58.97% where the all-India literacy rate is 74.47%, as per 1961 census where literacy rate gap was 19.8%, in 2011 it reduced to 14.00%. Indeed, the literacy rate gap is decreasing day by day, yet it is not quite satisfactory even after 75 years of Indian Independence. Through this research paper I would like to show why so gap is seen in the matters of literacy rate even after 75 years of independence and how it can reduce more. Side by side I would also like to show how much benefit of 'Quality Education' do the tribals get and the position of ST in West Bengal.

Résumé Dans son article sur les sociétés post-traditionnelles, Giddens recommande l’instauration d’une « démocratie dialogique » pour remplir le vide laissé par la disparition des ordres moraux traditionnels. Dans cet article, je suggère qu’au Brésil, une démocratie dialogique factice, fondée sur l’inversion, a pour effet de réduire au silence la voix de nombreux acteurs sociaux impliqués dans le drame de la violence urbaine. On trouve dans les médias, mais aussi dans les débats politiques sur l’identité nationale, des récits publics définissant et fusionnant des valeurs traditionnellement opposées comme le bien et le mal, les riches et les pauvres, les bandits et les héros. Au Brésil se développe actuellement une fascination pour les bandits, redéfinis comme de nouveaux héros. Deux histoires tirées de la presse locale illustrent ce phénomène. La première raconte l’histoire de Mauricinho Botafogo, un bandit issu de la classe moyenne et l’autre, celle de Marcinho VP, un trafiquant de...

Paschim Medinipur district of West Bengal, in India is the most infertile zone with extreme denudation and erosion of the lateritic soil. Lands are mostly rain-fed with very little irrigation. The present study with geobotanical approach has been conducted in the district to collect data on non-timber forest products (NTFPs) to include information on what is collected, who collects it, quantities and uses. In study area the only crop is a single paddy harvest, thus products from the forest play a significant role in the livelihood of local people, particularly the tribal communities. The study shows the importance of understanding the diversity of use values which should be assigned to forest lands. A full understanding of the complexity of forest usage by local tribal communities leads to a need to change management strategies for these areas. This study looks at local use of non-timber forest products gathered from these degraded forest areas. It highlights the importance of understanding how tribal communities use forests, and the need to broaden the objectives of management of these forests to include a multiplicity of objectives and products with geo-botanical approach.

Depuis la fin des années 70, le Brésil fait face à un inquiétante augmentation de la<br> criminalité urbaine. Parallèlement, la peur de la criminalité a progressivement pris une<br> importance significative dans la vie et le quotidien des individus et donne aujourd'hui lieu à<br> des pratiques et des discours sécuritaires qui tentent, matériellement et symboliquement, de<br> restaurer l'ordre dans un pays souvent jugé chaotique par ses propres citoyens. Perpétuant<br> des mécanismes hérités de la période esclavagiste, ces pratiques et discours sécuritaires<br> participent à la criminalisation d'une certaine frange de la population, actualisent les<br> différentes formes de ségrégations et, paradoxalement, entretiennent un cycle de la violence<br> plus qu'ils n'y mettent un terme.

In criminal justice, researchers have identified disenfranchised grief, or the denial of empathy and social support during the grieving process, in family members who have lost relatives through imprisonment and execution. Although both of these situations involve the physical removal of the offender from the family members' lives, nonphysical losses may also prompt the grieving process. One of these non-physical losses is a psychosocial loss, in which the person the family members knew is now gone. Given the public stigma of the label Bsex offender^and the collateral consequences that occur as a result of that label, it is possible that sex offender significant others experience a psychosocial loss. The current research is an exploratory study that used qualitative interviews with 29 spouses and significant others of convicted sex offenders to explore if and how disenfranchised grief impacts sex offender partners. Findings support both the existence of and the detrimental impact of disenfranchised grief on sex offender partners.

De Pablo Escobar à Phoolan Devi, les mythes de bandits plus ou moins sociaux se développent de manière exponentielle et se répandent par le biais des médias numériques. Célébrant des bandits, des gangsters, des politiciens mafieux – morts ou vivants – à partir de bricolages transculturels, ces mythes constituent des armes effectives dans le présent immédiat mais aussi un rendez-vous avec une postérité incertaine. Fiction et faits semblent ainsi fusionner et donner naissance à des réalités fictionnelles puissantes qui débordent les vies présentes et post-mortem de ces figures. Cette introduction expose comment ces réalités fictionnelles sont concrètement élaborées par le biais d’« écritures scénarisées de mythes » qui sont pleinement constitutives de l’autorité de ces bandits. Ce concept théorique que nous développons est aussi un objet ethnographique : nous explorons empiriquement cette fabrique quotidienne de la séduction, de la fascination et de l’effroi, laquelle est indissociable de la capacité à faire agir autrui dans les économies politiques criminelles.

L'assaut donne par les forces de securite bresiliennes aux favelas de la Vila Cruzeiro et du Complexo do Alemao, dans la zone Nord de Rio de Janeiro, a ete un revelateur d'un conflit profond entre les favelas, dont la population s'accroit rapidement, et le reste de la ville. La reconquete entreprise avec la creation des Unites de Pacification suit manifestement une strategie territoriale de reconquete qui va du centre vers la peripherie.

African-Americans are overrepresented in felony convictions and, thus, more likely to be excluded from jury service. This study examines the potential impact of felon jury exclusion on the proportion of African-Americans that remain eligible for jury service. Results indicate that felon jury exclusion dramatically reduces the pool of eligible African-Americans statewide by nearly one-third. Furthermore, the level of exclusion for all groups is concentrated in areas with higher African-American populations. When limiting the analysis to African-Americans, however, counties with low African-American populations tend to have the highest levels of African-American exclusion. OLS regression models support the notion that the concentration of African-Americans at the county level is a significant factor in all three model specifications. The nature of this relationship, however, changes dramatically across the models. When any large and identifiable segment of the community is excluded from jury service, the effect is to remove from the jury room qualities of human nature and varieties of human experience, the range of which is unknown and perhaps unknowable. Supreme Court Justice Marshall in Peters v. Kiff (1972).

Français : Le Salon du Livre de Paris, consacré cette année à la littérature brésilienne, a accueilli également des auteurs de bandes dessinées. Secteur parfois quelque peu délaissé, le monde des « quadrinhos » n’en recèle pas moins des artistes qui sont des valeurs éditoriales sûres. De Mauricio de Sousa à LEO en passant par Marcelo Quintanihla ou les frères Gabriel Bá et Fábio Moon, il était possible de découvrir en mars 2015, des créateurs aux univers personnels, extrêmement originaux, loin des clichés supposés. Nous parions sur de nouvelles découvertes pour le public français, à partir des traductions à venir des œuvres des présents et des absents. Português: O Salão do Livro de Paris, que neste ano homenageou a literatura brasileira, recebeu também autores de histórias em quadrinhos. Setor por vezes tratado com certo desdém, o mundo das HQ conta com artistas que são apostas certeiras para suas editoras. De Mauricio de Sousa a LEO, passando por Marcello Quintanilha ou pelos gême...

This is a few years ago, but still feel that the topic is of great importance.  Jury selection in the United States is still dominated by an all white jury panel for most of our cases, Muhammed Ali said it best, is God white too mama? Referring to all the white representation he was quickly becoming confronted with across the globe, and even at home after winning and being giving all the titles and all the glory, he still was being mistreated due to the color of his skin.

Bourdieusian criminology has produced useful concepts such as the street-criminal field, capital and habitus. In employing these concepts, this article demonstrates the importance of the criminal role model image, such as the respected career criminal, as an ego-ideal among lower class youths who identify with these role models, acquiring bodily and mental criminal dispositions using the results of ethnographic research conducted in a run-down district in Ankara, the capital of Turkey. Focusing on a non-Western context with an original theoretical articulation, this article further suggests that the affective relationship between these disadvantaged lower class youths and respected older criminals lubricates the youths’ formation of criminal habitus and likewise constitutes a ‘strategic mutuality’ flowing through certain practices in the street-criminal fields. The original finding lies in revealing a strategic affinity transmitting knowledge of criminal techniques and skills across generations, and further making crime as work a reliable source of income for disadvantaged youths.

Cet article se penche sur la violence policière en contexte de « pluralisme violent » tel que défini par Arias et Goldstein (2010), dans une perspective féministe et intersectionnelle. Les résultats s’appuient sur des données qualitatives obtenues lors d’entrevues, de groupes de discussions et d’observations participantes dans le cadre de deux recherches de terrain menées dans treize favelas de la ville de Rio de Janeiro au Brésil auprès de quarante résidentes en 2016 et 2018. L’article développe deux arguments principaux. Premièrement, malgré l’invisibilisation des expériences des femmes afrodescendantes, celles-ci ne sont pas épargnées par la violence policière qui repose sur les rapports sociaux de classe, de race, de genre et de spatialité. Deuxièmement, considérant la récurrence des incursions violentes de la police, les femmes afrodescendantes doivent assumer une charge de travail supplémentaire, principalement en ce qui a trait au travail du care, qui continue d’être socialement dévolu aux femmes. Se protéger de la violence policière au quotidien s’articule ainsi fortement à une forme de care préventive (ou « dirty care ») qui alourdit et complexifie considérablement la vie quotidienne. Cet article propose de concevoir la violence policière comme un élément fondamental de la violence urbaine dans les favelas, elle-même reliée au contexte plus large de pluralisme violent qui caractérise nombre de « démocraties » en Amérique latine. Ainsi, l’éclairage féministe porté sur la violence policière a aussi pour ambition de contribuer à une compréhension du pluralisme violent qui prenne en considération la continuité des violences raciales et les rapports sociaux de genre.
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This article examines police violence in the context of “violent pluralism” as defined by Arias and Goldstein (2010), from a feminist and intersectional perspective. The findings are based on two field studies conducted in 2016 and 2018 with 40 women residents of 13 favelas in the city of Rio de Janeiro, Brazil. Based on qualitative data obtained through interviews, focus groups and participatory observations, two main arguments are formulated. First, despite the invisibility of Afrodescendent women's experiences, they are not spared from police violence, which is rooted in social relations of class, race, gender and spatiality. Second, given the recurrence of violent police incursions, women find themselves with an additional workload, particularly in the area of care work, which continues to be socially devolved to women. Protecting oneself from police violence on a daily basis is therefore strongly linked to a form of preventive care (or « dirty care ») that makes daily life significantly more difficult and complex. In the end, this article proposes to conceive police violence as a fundamental part of urban violence in the favelas, which is itself linked to the broader context of violent pluralism that characterizes many “democracies” in Latin America. Thus, the feminist perspective on police violence also aims to contribute to an understanding of violent pluralism that takes into account the continuity of racial violence and gender relations.

les mythes de « bandits » morts ou vivants se répandent aujourd'hui de manière instantanée par le biais des médias numériques. Des épopées traditionnelles, des vidéos, des photos, des musiques, ou encore des applications et des jeux vidéo sont bricolés pour célébrer des bandits plus ou moins sociaux, mais aussi des gangsters, des révolutionnaires et des politiciens mafieux. Ces bricolages transculturels et in situ, effectués par une multitude de « scénaristes »dont les protagonistes eux-mêmes -, participent d'une écriture nouvelle des mythes de bandits.

La première Unité de Police Pacificatrice (UPP) est apparue à Rio de Janeiro au mois de décembre 2008 dans la favela de Santa Marta. Depuis lors, ce ne sont pas moins de 38 unités qui ont vu le jour au sein de la mégapole brésilienne, hôte de la Coupe du Monde 2014 et des Jeux Olympiques 2016. Après des décennies perdues de « guerre contre le crime », le projet UPP offre un nouvel angle de vue sur la question sécuritaire des favelas, du trafic de drogue et des violences urbaines plus globalement. C'est assez logiquement que ce projet de grande ampleur initié par l'ex-gouverneur Sérgio Cabral Filho s'est directement placé au centre des débats en matière de sécurité publique à Rio. Les plus optimistes voyaient en ces UPP la solution à tous les maux cariocas, le changement de paradigme tant attendu pour en finir une fois pour toutes avec ces décennies perdues. Porteur d'un espoir de renouveau, l'UPP n'a pas réellement su répondre à ces attentes. A l'inverse, le projet a rapidement perdu de sa superbe, pour entrer depuis plusieurs années déjà dans une grave crise existentielle. Ce travail de fin d'études est le fruit d'une enquête de terrain assidue durant six mois, portée sur deux favelas de Rio de Janeiro : Rocinha et Santa Marta.  Au cœur de cette analyse, trenteet-un entretiens qui s'articulent et s'intègrent dans un champs théorique vaste et complexe qu'est l’interactionnisme symbolique. Les concepts de grands sociologues tels que Erving Goffman, Anselm Strauss ou encore Georges H. Mead me serviront à mettre en lumière des jeux d'influences et des rapports de forces qui s'appliquent aux relations entre agents des UPP et habitants des favelas. Une meilleure compréhension des différentes perceptions devrait pouvoir en ressortir.  Malgré les contraintes de temps et d'espace, nous espérons pouvoir amener un éclairage supplémentaire sur ce projet sécuritaire singulier mais aussi, et plus largement, sur la problématique des favelas de Rio de Janeiro. Le contexte particulier de notre enquête, qui s'est déroulée durant les mois qui ont suivi la fin des JO 2016, a permis de souligner la tendance à la disparition des UPP. Crise de légitimité, corruption et factions criminelles font encore bel et bien partie du décor tant à Rocinha qu'à Santa Marta. Si les études statistiques ont tendance à démontrer une légère amélioration de la situation dans les favelas qui comptent une UPP depuis plus longtemps, notre travail qualitatif  aura permis de contre-balancer certains éléments et d'en confirmer d'autres.

Depuis la fin des années 70, le Brésil fait face à un inquiétante augmentation de la criminalité urbaine. Parallèlement, la peur de la criminalité a progressivement pris une importance significative dans la vie et le quotidien des individus et donne aujourd’hui lieu à des pratiques et des discours sécuritaires qui tentent, matériellement et symboliquement, de restaurer l’ordre dans un pays souvent jugé chaotique par ses propres citoyens. Perpétuant des mécanismes hérités de la période esclavagiste, ces pratiques et discours sécuritaires
participent à la criminalisation d’une certaine frange de la population, actualisent les différentes formes de ségrégations et, paradoxalement, entretiennent un cycle de la violence plus qu’ils n’y mettent un terme.


Desde o final da década de 70, o Brasil tem enfrentado um aumento preocupante da criminalidade urbana. Paralelamente, o medo da criminalidade, gradualmente tomou uma importância significativa na vida e no cotidiano dos indivíduos e dá origem à práticas e
discursos que tentam, materialmente e simbolicamente, restaurar a ordem num país muitas vezes concebido como caótico pelos próprios cidadãos. Perpetuando mecanismos oriundos do período escravocrata, essas práticas e discursos participam da criminalização de
determinados grupos sociais, atualizam as diversas formas de segregação e, paradoxalmente, contribuem ainda mais para a manutenção de um ciclo da violência.

This chapter of Richard Marsh, Popular Fiction and Literary Culture, 1890-1915: Rereading the Fin De Siecle ties Richard Marsh’s novel Mrs Musgrave – And Her Husband (1895) to the anxiety surrounding the degeneration debate. The chapter argues that novel provides a unique contribution to the debate surrounding hereditary criminality by simultaneously and deliberately validating and critiquing the racist and sexist matrix that arguably informed late-nineteenth-century British culture and society. Unlike much other late-nineteenth-century fiction, the novel employs a pattern where racial and sexual discourses are repeatedly set on course only to be derailed, and derailed only to be brought back on track again.

En tant que sociolinguiste et auteur d'un livre intitulé "Brésil, le défi des communautés" paru en 1986 aux éditions L'Harmattan dans la collection Logiques Sociales, l'Association Internationale de Recherche sur les Histoires de Vie en Formation (ASIHVIF) m'a chargé d'interviewer la chercheuse brésilienne Lucia Ozorio qui nous parle de son travail de recherche dans la célèbre favela Mangueira de Rio de Janeiro, surtout connue pour son école de samba qui a précédemment été classée au premier rang du Carnaval de Rio. Son nouveau livre nous permet surtout de lire les dialogues entre les membres de cette "communauté de base" brésilienne qu'elle nourrit de ses réflexions de chercheuse.

D epuis leur apparition à Rio de Janeiro, à la toute fi n du xix e siècle et au début du xx e siècle, les favelas se sont constituées comme des espaces sociaux singuliers, ostracisés et stigmatisés au cours du temps selon des modalités variables. Cet article se propose d'analyser plus précisément la production des favelas en tant que « marges de l'État » (Das & Poole 2004) 2 dans le contexte de ce que j'appelle la « métaphore de la guerre » 3. Il examine pour cela les dispositifs centraux dans la construction sociale des favelas comme territoires de violence dans les années 1980 et dans la façon dont l'État a entendu les gérer. Il montre que la désignation de ses habitants, les favelados, comme les agents de cette violence, constitue une nouvelle forme de mise à l'écart. Dans cette mesure, les pratiques scrutées sont susceptibles d'être interprétées comme la mise en place d'espaces hétérotopiques (Foucault 1994), c'est-à-dire d'espaces d'exception. Après avoir indiqué dans une première partie comment s'impose cette nouvelle représentation des favelas, et quelles en sont les conséquences pour leurs habitants, je présenterai la trajectoire d'une femme, noire, pauvre, évangélique et mère de

The goal of this article is to examine the role of police violence in maintaining and reproducing gender relations based on a case study of Rio de Janeiro's favelas (slums). In a city where police violence reaches alarming proportions – and primarily in the city's favelas– we seek to understand the dynamics of this violence, as seen from the perspective of women living in favelas. Based on ethnographic fieldwork conducted among twenty of these women, we conclude that this violence has a role in maintaining and reproducing gender relations – consubstantially to other power relations such as class, race and space – in at least two ways. The first concerns direct police violence toward women resident of the favelas and the way in which it sexualizes and dehumanizes them. The second shows the differential impact of violence in the favelas, knowing that women usually have numerous responsibilities on their shoulders and are often the ones that must make life go on. This analysis, far from seeking to position women as victims of this violence, rather tries to offer a feminist perspective on urban violence in Rio de Janeiro's favelas, too often grasped only from the point of view of masculine actors, namely drug traffickers and police officers.

The previous section demonstrated the clear two factor components for each relationship domain when analyzed separately. Even in the combination of four domains resulting in 36 items of Thai-ECR-RS, each anxiety and avoidance dimension are of own factor components. The problematic issue whether the global scores, as suggested by previous research to be capable in representing the individual's internal working model regarding view of self and view of other, which were theorized to be very stable throughout the lifespan and resistant to change. At the level of the attachment style, often literatures simplify the styles as how an individual behavior in the interpersonal relationship, special in the romantic significant other. First important issue need to address here again, is that the " attachment style: " is an attachment-driven behaviors, dyadic with the other (commonly primary caregiver) during early childhood experience, activated when under stress (separation), thus, being attached to the caregiver, the child's behaviors and their styles of acting out were by all means to regains their safe havens back. These styles of acting out may varies from crying in infant, and behaviors were being portrayed differently, as the child may started to walk, and even more diverse reaction after the school years, since their safe heaven domains may not to the caregiver anymore, such as hanging out more with friend, and may transit the safe-haven to lover as growing into more interest of romantic relationship. Nevertheless, the underlying, or the driven mechanism was hypothesized to be the same construct, whether a positive/negative view of self, or the positive/negative view of other. If this was true, then the stability of the internal working model regarding self, attachment-anxiety, and internal working model of other regarding of other, or attachment-avoidance, should not be significant when applied the One-way repeated measure ANOVA. The selection of this statistical technique based on the fact that the same person, repeatedly performing the same set of 9 items, for each relationship domains, in sequence of primary caregiver, lover, friend, and respect figure.

s Cet article propose de faire une étude du personnage masculin dans l'oeuvre théâtrale Ópera do Malandro de Chico Buarque de Hollanda, dramaturge, romancier et musicien brésilien. Pour développer une analyse à partir des figures référentielles de Max et Duran comme représentants centraux de notre intrigue, il nous faut d'abord essayer d'esquisser une typologie du malandro, à notre point de vue, élément catalyseur dans cette pièce. En ce sens, nous avons se concentrer sur l'univers sociologique de l'Ópera do Malandro. Les signes, les rapports sociaux et la genèse du personnage malandro sont focalisés d'une façon telle que nous pouvons avoir une perception de sa représentation comme élément allégorique. Pour conclure, nous allons présenter au lecteur quelques pistes pour de futures recherches sur les études intertextuales et rhétoriques dans cette magnifique l'oeuvre de Chico Buarque de Hollanda. Mots-clés : Ópera do Malandro ; interdiciplinalité ; intertextualité ; théorie du Personnage ; théâtre et théâtralité. Abstract This article aims to propose a study of the masculine character in the play Ópera do Malandro by Chico Buarque de Hollanda, the Brazilian playwright, novelist, and musician. In order to carry out an analysis based on Max and Duran's referential figures as main representatives of our drama, we will write an essay to outline a malandro's typology, who is, from our point of view, the catalysing element of this play. For this reason, we will concentrate on the sociological universe of Ópera do Malandro. The symbolic elements, the social references and the genesis of the Malandro character are portrayed in such a way that we can reach a perception of this representation as an allegorical element. To conclude, we will present to the reader any hints that will contribute to future works on the intertextual and rhetorical studies of this magnificent Chico Buarque de Hollanda's play.

The intersection of race and poverty continue to play an integral role in maintaining historical disparities in the distribution of social and economic opportunities. In this regard, they are inextricably tied to the preservation of institutionalized segregation in human development. Equally true is that arrested human development has a direct correlation to criminality, where socioeconomic marginalization resulting from entrenched poverty impedes the value judgments of high-at-risk youth, adversely impacting their behavior and public safety. Our public schools are ill-equipped to meet the human development needs of high-at-risk youth with respect to redressing the socioeconomic traumatization they are subjected to, rendering public schools ineffective in educating and developing high-at-risk youth toward becoming emotionally and healthy productive individuals outside of the criminal justice system. The rapid growth in criminality among this population will, without intervention, inevitably reach a tipping point on a critical mass trajectory, in which socioeconomic costs will surpass the public will to maintain the established choice of mass incarceration as an acceptable public policy; if not because of the choice being morally repugnant, it will happen due to the financial strain this choice places on the broader community to combat recidivist criminality and preserve public safety. Sustainable Public Policy Today's established public policy choices work to maintain the underlying socioeconomic segregation of human development opportunities. Sustainable public safety requires sweeping policy reforms that focus on supporting the rehabilitation of high-at-risk youth. Only then, can we redress the critical mass concerns left unchecked by a failing mass incarceration policy choice to police the ills of systemic arrested human development.

1En 1997, Annette Leibing réunissait des écrits d'anthropologues brésiliens dans un volume intitulé The Medical Anthropologies in Brazil, rendant disponible au monde anglophone l'importante production brésilienne. Elle publie maintenant des analyses anthropologiques sur divers ...

Dans le cadre du festival "Brésil en mouvements" qui a eu lieu à Paris du 14 au 18 octobre 2015, l'historien Aderivaldo Ramos de Santana a animé un débat autour des "Noirs au Brésil" suite aux projections des films: Quilombo da Família Silva (réalisateur Sérgio Valentim) et Porto da Pequena África (réalisatrice Claudia Mattos).

Português:
O Salão do Livro de Paris, que neste ano homenageou a literatura brasileira, recebeu também autores de histórias em quadrinhos. Setor por vezes tratado com certo desdém, o mundo das HQ conta com artistas que são apostas certeiras para suas editoras. De Mauricio de Sousa a LEO, passando por Marcello Quintanilha ou pelos gêmeos Gabriel Bá e Fábio Moon, o mês de março de 2015 foi a ocasião de descobrir criadores de universos pessoais extremamente originais e que escapam a qualquer tipo de estereótipo. Acreditamos que o público francês não perde por esperar novas traduções que lhe trarão agradáveis surpresas tanto da parte dos artistas presentes quanto dos ausentes.

Français
Le Salon du Livre de Paris, consacré cette année à la littérature brésilienne, a accueilli également des auteurs de bandes dessinées. Secteur parfois quelque peu délaissé, le monde des « quadrinhos » n’en recèle pas moins des artistes qui sont des valeurs éditoriales sûres. De Mauricio de Sousa à LEO en passant par Marcelo Quintanihla ou les frères Gabriel Bá et Fábio Moon, il était possible de découvrir en mars 2015, des créateurs aux univers personnels, extrêmement originaux, loin des clichés supposés. Nous parions sur de nouvelles découvertes pour le public français, à partir des traductions à venir des œuvres des présents et des absents. 

Español
El Salón del Libro de París, dedicado este año a la literatura brasileña, recibió también a autores de historietas. Sector a veces algo desdeñado, el mundo de los « quadrinhos » no deja de acoger artistas que son reales valores editoriales. De Mauricio de Sousa a LEO pasando por Marcelo Quintanihla o los hermanos Gabriel Bá et Fábio Moon, era posible descubrir, en marzo de 2015, a creadores con universos muy personales e originales, lejos de todo cliché. Apostamos a favor de nuevos descubrimientos para el público francés, a partir de traducciones venideras de las obras de los presentes tanto como de los ausentes.

The image of criminality in a community has not only a present but it also has a past, a history and that history continued down to the present. My student Santanu, and I began from the ‘ethnographic present’ among the Lodhas, like field anthropologists and gradually realised that we got a link with the history. Pages of archive matched with recent happenings and the present plight of the community. The question of power was involved. Because in India 'Communities' rather than individuals matter much. The Rajputs, and Punjabis are regarded as brave people who fought wars and battles with the Mughals and British and they are still regarded as brave communities and although they killed many people, they were never designated by the colonial administration as 'Criminal Communities' probably because they were not poor gatherer-hunters and marginalised like the Lodhas.
Surely, the Lodhas of West Bengal is one such community which has a long history of marginalization and oppression by the state and the dominant communities and they also have a history of demarginalization which had started in the post colonial period by the efforts of the state and non-state actors as well as the members of the community themselves. This paper explored the above issues.

In May 2013, the FSB expelled an American diplomat on the grounds that he was spying for the CIA. Listed among the alleged spy’s suspicious possessions were ‘means of altering appearance’. It was later revealed that this disguise kit contained a variety of wigs and sunglasses. These paraphernalia were so ill-fitting that they seemed to belong in a comedy performance, but they provoked some serious debate. Speaking on BBC Radio 4’s Today programme, former CIA operative, Robert Baer, described the thick-rimmed glasses and stick-on moustaches that he and his colleagues had worn to break up facial contours. The aim of these disguises was to make people remember ‘something other than the face’.
An individual’s identity is bound up in his or face more so than any other body part. Passport photographs, portraits, and other images related to personal identity, tend to feature the face. It is for this reason that criminal photo-fits tend to feature only the head, and why criminals’ disguises concentrate on concealing the face and head. The problem with any mask or facial disguise is that it immediately marks someone out as a wrong-doer. The mere act of wearing a mask may itself be considered morally questionable, as it is a deception of sorts. The ‘mask has come to connote something disingenuous, something false’. It is overtly a disguise. David Napier observes that it is this sense of an incomplete identity that drives audiences to seek out the secret alternative identity hidden underneath. The mask is ‘known to have no inside’ and this ‘invit[es] the audience to peer behind the mask’.
This paper will explore the problem of the mask and its use in disguise. While effective disguise often necessitates the use of a mask (or other artefacts that distort or conceal the face), facial disguises often heighten the observer’s sense of curiosity about the identity beneath. Taking recent and historical examples of physical disguise, the paper will identify why the mask is the cornerstone of disguise, and simultaneously the disguise’s greatest point of vulnerability.

Dans son article sur les sociétés post-traditionnelles, Giddens recommande l'instauration d'une « démocratie dialogique » pour remplir le vide laissé par la disparition des ordres moraux traditionnels. Dans cet article, je suggère qu'au Brésil, une démocratie dialogique factice, fondée sur l'inversion, a pour effet de réduire au silence la voix de nombreux acteurs sociaux impliqués dans le drame de la violence urbaine. On trouve dans les médias, mais aussi dans les débats politiques sur l'identité nationale, des récits publics définissant et fusionnant des valeurs traditionnellement opposées comme le bien et le mal, les riches et les pauvres, les bandits et les héros. Au Brésil se développe actuellement une fascination pour les bandits, redéfinis comme de nouveaux héros. Deux histoires tirées de la presse locale illustrent ce phénomène. La première raconte l'histoire de Mauricinho Botafogo, un bandit issu de la classe moyenne et l'autre, celle de Marcinho VP, un trafiquant de drogue et leader d'une favela (un bidonville) de Rio de Janeiro — Michael Jackson a dû lui demander la permission de tourner un vidéo-clip sur « sa » montagne. VP a aussi reçu une « subvention » de la part d'un membre d'une des plus riches familles de Rio de Janeiro pour écrire un livre sur sa vision du monde ; il s'y présente lui-même comme un Lampião moderne (le Robin des bois brésilien) et la victime d'une société inégalitaire. La fascination pour des bandits comme Marcinho et Mauricinho nourrit la banalisation et l'esthétisation croissantes de la violence, ainsi que l'indifférence à son égard.