La gestation pour autrui : entre corps-objet et corps-sujet : une étude des représentations sociales du corps maternel dans le phénomène des mères porteuses

Ce mémoire porte sur le dualisme sujet/objet visible dans les représentations sociales du corps maternel véhiculées par les discours portant sur la gestation pour autrui. À travers une analyse des discours juridiques, gouvernementaux et de presse, nous montrerons de quelle manière une vision objectivante du corps maternel côtoie une vision subjectivante de celui-ci et comment ce double regard constitue une condition d’émergence de la pratique étudiée. Pour ceux qui s’opposent à la pratique, la subjectivité maternelle prend place dans le corps enceint et pour les tenants, elle se situe prioritairement dans l’intention, dans le projet parental. Le corps maternel ne peut être désigné comme tel seulement s’il accompagne l’intention, sinon, il n’est qu’enceint. La littérature en science sociale est abondante quant à la manière dont les acteurs directement concernés, comme les mères porteuses, les parents d’intention et les tiers reproducteurs et reproductrices conçoivent la pratique, mais peu de recherches s’intéressent aux représentations du corps maternel, et encore moins, à la place du dualisme sujet/objet en leur sein. Ainsi, suivant la conception du corps humain et du sujet moderne, le corps reproducteur féminin est appréhendé comme une entité séparée du sujet et de nature mécanique et pathologique que l’obstétrique moderne doit contrôlée afin de soigner plus facilement le nouveau patient, le fœtus. Toutefois, en parallèle se construit un discours psychologique concevant le corps maternel comme un lieu où la subjectivité de la future mère et du futur enfant se construisent. Le corps maternel pose problème à la figure hégémonique moderne d’un sujet masculin séparé du monde, de par ses potentialités reproductives et sa position face à l’altérité qui est vécue de manière interne et corporelle. Il est donc l’objet d’un recadrage technique et discursif vers cette hégémonie. Les techniques de reproduction assistée et la gestation pour autrui sont des exemples de ce recadrage et du double processus de subjectivation et d’objectivation. Ce mémoire démontrera comment les discours sociaux sur la pratique suggérant une vision de la subjectivité maternelle fluide (priorité à l’intention) se heurtent à une vision rigide (inscrite dans le corps maternel) de celle-ci.This thesis focuses on the subject/object dualism visible in the social representations of the maternal body conveyed by the different speeches on surrogacy. Through an analysis of governmental, legal and media discourses, we will demonstrate how an objectivating conception of the maternal body stand alongside a subjectivating conception of it and how this double glance constitutes one of the emergence condition of the studied practice. For whom who disagree with surrogacy, the maternal subjectivity take place inside the pregnant body while for the upholder, it is located in priority in the intention, the parental project. The maternal body cannot be designated as such if it doesn’t come with the intention, if not, it is only pregnant. The social literature is abundant about the way the different actors, like surrogate mothers, intentional parents, and third parties perceive the practice but limited researches take a direct interest in the social representations of the maternal body, less again in the place of the subject/object dualism in them. In this way, following the modern conception of the human body and of the subject, the female reproductive body is seen as a entity separated of the subject and with a mechanical and pathological nature that the modern obstetrics should control so it can treat the real patient, the fetus. However, in parallel, a psychological discourse is being constructed in which the maternal body is seen like a place where subjectivity of the future mother and the future child are developing. The maternal body is problematic for the hegemonic modern figure of the masculine subject separated from the world, because of its reproductive potentialities and its position in front of the alterity whom is experience in an internal and a corporal way. It is then the object of a technical and a discursive reframing towards hegemony. The assisted reproduction technologies and surrogacy are examples of this reframing and of the double process of subjectification and objectification. This paper will show how the social discourses on surrogacy that suggest a vision of a flowing maternal subjectivity (intention is priority) collide with a inflexible vision of it, that is inscribed in the body

La portée formatrice de l'expérience d'un processus créateur vécue par des éducateurs en formation professionnelle continue

Thèse diffusée initialement dans le cadre d'un projet pilote des Presses de l'Université de Montréal/Centre d'édition numérique UdeM (1997-2008) avec l'autorisation de l'auteur

El barroco por dentro y por fuera: redes de devoción en lima colonial

El barroco latinoamericano se concibe generalmente como una época en la que una sociedad heterogénea se reunía en tomo a rituales públicos que manifestaban las ideologías políticas y religiosas de un monarca distante. La dimensión pública se impone de manera tan nítida en las crónicas del siglo XVII y principios del XVIII que nos lleva a pensar que, tal como Philippe Aries observó para la Edad Media en Europa, lo público y lo privado no siempre se distinguían en las ciudades coloniales. Allí, el individuo estaba inserto en solidaridades colectivas, y si bien la casa colonial no era un lugar accesible a cualquiera, distaba mucho de ser un refugio de la mirada de los demás

Prevalence of respiratory symptoms in an athlete population

AbstractThis study aimed to look at the prevalence and type of respiratory symptoms experienced by athletes and to assess the possible influence on the perception of symptoms of training duration and environment. A group of 698 athletes (107 with diagnosed or self-reported asthma) filled out a questionnaire on their respiratory condition. They exercised either in cold air (n=176), dry air (n=384), humid air (n=95) or mixed dry and humid air (n=43). Past exercise-related symptoms reported by athletes were breathlessness (48.7%), phlegm production (22.8%), wheezing (15.6%), cough (15.2%), and chest tightness (7.4%). Only 25% of asthmatic athletes reported having current exercise-induced symptoms of breathlessness, 21.7%, wheezing and 17.4%, chest tightness; current exercise-induced symptoms of breathlessness, wheezing or chest tightness were also reported, respectively, in 38.9%, 3.6% and 2.7% of athletes without a diagnosis of asthma. The perception of exercise-induced symptoms was not influenced by the duration of training or environment. In conclusion, (1) a minority of asthmatic athletes report troublesome respiratory symptoms with exercise, (2) breathlessness is not more frequently reported in asthmatic athletes than in those without such diagnosis while cough and wheezing are more common in asthmatic subjects and (3) the prevalence of respiratory symptoms is independent of training environment and duration of training

Exercise-induced bronchoconstriction and atopy in Tunisian athletes

<p>Abstract</p> <p>Background</p> <p>This study is a cross sectional analysis, aiming to evaluate if atopy is as a risk factor for exercise induced bronchoconstriction (EIB) among Tunisian athletes.</p> <p>Methods</p> <p>Atopy was defined by a skin prick test result and EIB was defined as a decrease of at least 15% in forced expiratory volume in one second (FEV1) after 8-min running at 80–85% HRmaxTheo. The study population was composed of 326 athletes (age: 20.8 ± 2.7 yrs – mean ± SD; 138 women and 188 men) of whom 107 were elite athletes.</p> <p>Results</p> <p>Atopy was found in 26.9% (88/326) of the athletes. Post exercise spirometry revealed the presence of EIB in 9.8% of the athletes including 13% of the elite athletes. Frequency of atopy in athletes with EIB was significantly higher than in athletes without EIB [62.5% vs 23.1%, respectively].</p> <p>Conclusion</p> <p>This study showed that atopic Tunisian athletes presented a higher risk of developing exercise induced bronchoconstriction than non-atopic athletes.</p

Exercise-induced bronchoconstriction in athletes – A qualitative assessment of symptom perception

© 2016Background A poor relationship between perceived respiratory symptoms and objective evidence of exercise-induced bronchoconstriction (EIB) in athletes is often reported; however, the reasons for this disconnect remain unclear. The primary aim of this study was to utilise a qualitative-analytical approach to compare respiratory symptoms in athletes with and without objectively confirmed EIB. Methods Endurance athletes who had previously undergone bronchoprovocation test screening for EIB were divided into sub-groups, based on the presence or absence of EIB ± heightened self-report of dyspnoea: (i) EIB-Dys- (ii) EIB + Dys+ (iii) EIB + Dys- (iv) EIB-Dys+. All athletes underwent a detailed semi-structured interview. Results Twenty athletes completed the study with an equal distribution in each sub-group (n = 5). Thematic analysis of individual narratives resulted in four over-arching themes: 1) Factors aggravating dyspnoea, 2) Exercise limitation, 3) Strategies to control dyspnoea, 4) Diagnostic accuracy. The anatomical location of symptoms varied between EIB + Dys + athletes and EIB-Dys + athletes. All EIB-Dys + reported significantly longer recovery times following high-intensity exercise in comparison to all other sub-groups. Finally, EIB + Dys + reported symptom improvement following beta-2 agonist therapy, whereas EIB-Dys + deemed treatment ineffective. Conclusion A detailed qualitative approach to the assessment of breathlessness reveals few features that distinguish between EIB and non-EIB causes of exertional dyspnoea in athletes. Important differences that may provide value in clinical work-up include (i) location of symptoms, (ii) recovery time following exercise and (iii) response to beta-2 agonist therapy. Overall these findings may inform clinical evaluation and development of future questionnaires to aid clinic-based assessment of athletes with dyspnoea

Fray Martin de Porres and the religious imagination of Creole Lima

This dissertation explores the roots and meanings of the creation of saints in seventeenth-century Lima, particularly the case of a mulatto servant of the Dominican convent, Fray Martin de Porres. It studies the ways in which creole enthusiasm for local saints reflects an unacknowledged, perhaps even unconscious, reconciliation by the clerical and lay elite of certain aspects of Andean, African, and Spanish religious traditions. In the first chapter I describe the contradictory Spanish attitudes towards the Andean sacred. In the early seventeenth century outraged clerics vigorously and systematically set about eradicating what they saw as the persistence of Indian idolatry. At the same time, the laity displayed a decided ambivalence toward Andean magic. In the second and third chapters I trace the evolution of Lima\u27s public religious devotions from the clergy\u27s rather unsuccessful attempt to popularize Spanish Marian cults to their sponsorship of local candidates for beatification and canonization. Over the course of the century the individuals selected represented increasingly uncommon models of piety, especially when compared to prevailing European standards. An examination of the beatification testimony for Martin de Porres in Chapter Four and Chapter Five finds that a series of witnesses shaped and molded the legend of the mulatto barber into a narrative of piety and miracles which simultaneously joined him to Christian hagiographical traditions and commented on social complexities and geographic anxieties specific to colonial Lima. The sixth chapter documents the importance of relics to the cult of Fray Martin de Porres and the other putative Peruvian saints. I conclude that traditional Andean and African views of the significance and power of the sacred body played a decisive role in the creole devotion to local saints, the predominant form of nonliturgical religious expression in mid-colonial Lima

Fray Martin de Porres and the religious imagination of Creole Lima

This dissertation explores the roots and meanings of the creation of saints in seventeenth-century Lima, particularly the case of a mulatto servant of the Dominican convent, Fray Martin de Porres. It studies the ways in which creole enthusiasm for local saints reflects an unacknowledged, perhaps even unconscious, reconciliation by the clerical and lay elite of certain aspects of Andean, African, and Spanish religious traditions. In the first chapter I describe the contradictory Spanish attitudes towards the Andean sacred. In the early seventeenth century outraged clerics vigorously and systematically set about eradicating what they saw as the persistence of Indian idolatry. At the same time, the laity displayed a decided ambivalence toward Andean magic. In the second and third chapters I trace the evolution of Lima\u27s public religious devotions from the clergy\u27s rather unsuccessful attempt to popularize Spanish Marian cults to their sponsorship of local candidates for beatification and canonization. Over the course of the century the individuals selected represented increasingly uncommon models of piety, especially when compared to prevailing European standards. An examination of the beatification testimony for Martin de Porres in Chapter Four and Chapter Five finds that a series of witnesses shaped and molded the legend of the mulatto barber into a narrative of piety and miracles which simultaneously joined him to Christian hagiographical traditions and commented on social complexities and geographic anxieties specific to colonial Lima. The sixth chapter documents the importance of relics to the cult of Fray Martin de Porres and the other putative Peruvian saints. I conclude that traditional Andean and African views of the significance and power of the sacred body played a decisive role in the creole devotion to local saints, the predominant form of nonliturgical religious expression in mid-colonial Lima