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International audience ; Uzbek ethnography is currently attempting to develop in an autonomous fashion by detaching itself from the heritage of a foreign intellectual tradition. The immense corpus constituted by scholars from Russia and then by Soviet ethnologists serves, nevertheless, as a reference-point for contemporary Uzbek ethnologists. These problematic constructions of reality contribute today towards determining the way in which this society regards itself. At the time of Perestroika, Soviet ethnographers engaged in a vigorous debate which resulted in a redefinition of the discipline. Uzbekistan appears not to have participated in these discussions and ethnography remains subject to political control. However, the arrival of numerous international organisations has transformed the scientific landscape. Certain former ethnographers have become « local experts » and are producing a new form of knowledge about their society for international sponsors. These foreign organisations are henceforth participating in the construction of the object but also in the legitimation processes of local ethnographers. This new interaction is not establishing itself in a context of passivity and engenders numerous forms of resistance, indeed of opposition, in the face this new configuration. ; L'ethnographie ouzbèke actuelle tente de se construire de façon autonome en se détachant de l'héritage d'une tradition intellectuelle allogène. L'immense corpus constitué par des savants venus de Russie puis par les ethnologues soviétiques sert néanmoins de référence aux ethnologues ouzbeks contemporains. Ces découpages problématiques de la réalité contribuent aujourd'hui à déterminer le regard que cette société porte sur elle‑même. Au moment de la Perestroïka, les ethnographes soviétiques ont eu un vif débat qui a débouché sur une redéfinition de la discipline. L'Ouzbékistan semble être resté à l'écart de ces discussions et l'ethnographie demeure sous la tutelle du pouvoir politique. Cependant l'arrivée de multiples organisations ...

Kazakh ethnology is experiencing a deep crisis. Subject to politics since its inception, it has served first the administrative and expansionist projects of the Russian Empire and then the USSR's collectivisation-sedentarisation and folklorisation objectives. Field studies in the kolkhoze were organised and monitored by the scientific institution since the 30s and led to descriptive work on material culture and 'survivors'. Only historians have emerged from intense theoretical anthropological debates on the nature of Kazakh nomadism, but their diachronic analyses were not related to the present data. Kazakhstan's independence has not really allowed ethnology to renew its themes and to reform its methods. Affected by the dessertion of researchers and the disappearance of masters, discipline is causing a deterioration in the level of demands and a scarcity of work. The themes addressed are characterised by a desire to promote a lost tradition, with the tacit encouragement of a nationalist climate. This is irreconcilable with an assessment of the impact of the Soviet experience on Kazakh society. There is little work on recent fundamental changes in Kazakh society (pastoralism, lignager system). ; International audience Kazakh ethnology is experiencing a profound crisis. Subject to political control ever since its emergence, it first served the administrative and expansionist projects of the Russian Empire, then the aims of collectivisation-settling and " folklorisation " of the USSR. From the 1930s. field studies in the kolkhoz were organised and controlled by the scientific establishment and resulted in descriptive works on material culture and " survivals ". Only historians engaged in lively anthropological debates of a theoretical nature on the question of Kazakh nomadism, but their diachronic analyses were not related to contemporary data. The independence of Kazakhstan has not really enabled ethnology to renew its themes or to reform its methods. Deserted by researchers and also affected by the loss of older ...

Moving from the study of the political in traditional societies to the observation of French politics allows ethnology to plot some of the aspects of modern reality overlooked by other sciences. The identity and territory of the elected representative or of the elector make up the specific space and scale which its outsider's eye is attracted to. Thus Marc Abélès analyses the connection between ethnology and political science.

Ethnology and Literature : Gaston Lucas, serrurier.

Adélaïde Blasquez, a writer, has published the account of the life of one of his neighbors, a locksmith, in the series Terre Humaine (Paris, Pion). This article is about the author's discussions with A. Blasquez during which the following principal points were raised : how to transcribe an oral account and change a dialogue into a monologue ? What power relationship exists between interviewee and interviewer ? Given the way this unique account has been put together without being submitted to any analysis, is it to be taken as a scientific study or as a literary work ?

Several thousand young adults are permanently on the move at present in France. They claim to be the voluntary actors of a life style which they have willingly adopted. They assemble in large numbers for music or drama festivals, and such gatherings pose problems of hospitality and of policing in the festival towns. An action-survey has been conducted for several years on these young people. It is structured round approaches based on an understanding of this public (ethnology, sociology, psychology health) and grass roots actions aiming at experimenting and developing temporary forms of hospitality during the festivals. It will also suggest procedures in prevention work and social inclusion adapted to the public.