Suchergebnisse

The contributions to the present volume show that the countries that are often presented in the literature as forming part of a stereotypical and seemingly monolithic "Islamic world" in fact represent considerable diversity. From Iran to Senegal, we encounter a vast array of social and religious structures, historical trajectories, political regimes and relative positions of societies and individuals. We encounter also, in many different and often unexpected ways, the individual in multiple contexts. The present volume presents perspectives on everyday life in Muslim societies beyond the spectacular. From a broad academic background in Islamic and Iranian studies, social anthropology, sociology, philosophy and history, its contributors show that everyday life as well as religious practice in countries as diverse as Senegal, Niger, Egypt, Tunisia and Iran is not informed by one single "Islamic" tradition, but rather by multiple and often surprisingly different modes of religiosity and non-religiosity.

In this article, we try to deconstruct essentialist & racialist presuppositions underlying the metaphor of cultural roots, often invoked in the contemporary debates dealing with cultural identity whose genuineness is seen as threatened by globalization. Deconstructing this topos of postmodernity helps us in the task of reassessing the value of the concept of culture, by the yardstick of an anthropology of globalization. Far from rejecting 20th century's classical theories of cultural anthropology, we show that the obsession with cultural genuineness is nothing new & that the praise of hybridity is nothing but its reverse. To think cultural exchanges in terms of the circulation of cultural forms allows us to get rid of the metaphor of roots, which turns out to be more deceptive than fruitful. We can then outline a more dynamic approach to cultural phenomena in the era of globalization. Adapted from the source document.

The articles Work led by Armony and Rousseau are derived, in large part, the work presented on the occasion of the international conference 'The recognition of equality and difference. Regards on transnational democratization', held in the Universite Laval in November 2009. as part of the framework of the literature dealing with sociology and political anthropology, social movements and democratization process in Latin America, the book addresses issues in terms of the link between Pindigeneite and politics, the challenges of citizen participation and the Constitutional recognition of multiple nationality. Adapted from the source document.

This article is based on research into history and anthropology of Albanian cultural traditions under autocratic and totalitarian conditions. In Albania, the main trends in the system of current forms of cultural traditions, in addition to the overall reduction, also concerned folklorising reconstitutions and updates. Under the pretext of effectiveness, or more simply because of the absence of a real cultural and social project, such a company, 'pseudo-culturalist', has generally reduced the legitimacy of identity claims to fixed values, such as the use of an idealistic concept of traditional culture, which despite the terminology advanced by official Albanian ethnology, is conceived outside history and social contradictions. Such a lock-in of identities has become dangerous in several respects. In addition to the political manipulation she has allowed, the official vision of traditional, impoverished and reductive culture has denied universal tendencies, the common features it shares with other cultures and societies, in particular with neighbours, the Slaves in the North and East or the Greeks in the South, thus running counter to the dynamics of intercultural exchange from which all societies derive without exception. ; International audience ; This article is based on research into history and anthropology of Albanian cultural traditions under autocratic and totalitarian conditions. In Albania, the main trends in the system of current forms of cultural traditions, in addition to the overall reduction, also concerned folklorising reconstitutions and updates. Under the pretext of effectiveness, or more simply because of the absence of a real cultural and social project, such a company, 'pseudo-culturalist', has generally reduced the legitimacy of identity claims to fixed values, such as the use of an idealistic concept of traditional culture, which despite the terminology advanced by official Albanian ethnology, is conceived outside history and social contradictions. Such a lock-in of identities has become ...

L'ouvrage propose trois axes de réflexion sur le concept de transfert. Dans la première partie du volume, Hans-Jürgen Lüsebrink évoque les changements contemporains qui augmentent les communications interculturelles. Walter Moser examine l'histoire des concepts et explore la possibilité de faire du « transfert culturel » un instrument qui permettrait de rendre compte de la grande mobilité culturelle que nous observons de nos jours à l'échelle mondiale. Pierre Lévy donne à cette exploration conceptuelle la plus grande amplitude en la déplaçant vers le domaine général du transfert des informations. La deuxième partie, « Le transfert et les savoirs », occupe le gros de l'ouvrage. Daniel Simeoni y explore la traductologie en documentant le parallélisme des concepts de traduction et de transfert. Dans la psychanalyse, tant comme site du savoir que comme pratique, le transfert a une longue histoire conceptuelle; Ellen Corin ouvre pourtant le dialogue à d'autres savoirs et disciplines et évoque la possibilité de déplacer latéralement les acquis de sa réflexion vers le domaine de l'anthropologie. En matière de droit criminel, Alvaro Pires explore des questions théoriques et méthodologiques du transfert, étayant ses propos d'exemples. Nicolas Goyer fait la distinction entre le « transfert généalogique » et le « transfert migratoire » pour illustrer la nécessité de contester la priorité qu'on a longtemps accordée au transfert intergénérationnel. La troisième partie explore l'imbrication des transferts et des médias. Timothy Murray explore le new media art, où se croisent le politique, le médiaticotechnologique, le psychanalytique et l'interculturel. Wolfgang Ernst s'interroge sur le « transfert » au confluent de l'ethnologie, l'ethnographie, la muséologie, l'histoire et l'analyse des cultures, en regard de la théorie et de l'histoire des médias.

Les infrastructures sont partout. Comme leur nom l'indique, elles supportent nos vies quotidiennes, ce sont des ponts, des aéroports, des réseaux d'eau ou d'électricité, mais aussi des câbles sous-marins et des fermes de serveurs informatiques. Alors que l'on constate, en général, un clivage prononcé entre les chercheurs qui s'intéressent aux nouvelles infrastructures (autour du numérique) et les « fidèles » des infrastructures liées de prime abord à la première et la seconde révolution industrielle, les auteurs de cet ouvrage s'inscrivent indistinctement dans les deux groupes. Certains d'entre eux s'essaient même à explorer ce qu'il advient des infrastructures classiques à l'ère du numérique. Ce rapprochement permet d'approfondir ce qu'il y a de commun dans des infrastructures variées et de discuter de la pertinence de l'extension de la notion à d'autres domaines. Il permet également de souligner certaines évolutions partagées en particulier autour de l'affirmation de l'individu et de l'émergence d'une dimension politique jusque-là souvent enterrée, comme le sont bien des réseaux d'infrastructures.

This research focuses on the dynamics of fusion and dispersion throughout Guadeloupean social and cultural groups. The unresolved conflict inherited from slavery and colonization has become latent and underlies all kinds of social relationships. This conflict, which is at the origin of Guadeloupean society and culture, now encompasses dynamic dispersion. It is therefore a matter of diverse conflicting forms unfolding within the economic, social, cultural and political fields that emerge through the cultural fabric.This conflict, originally between the dominated and the dominant or oneself and the other, has been incorporated into the culture, and is shaped and transmitted by its bias. The study of representations and practices related to consummation, perspectives of social change, collective memory and hierarchical relationships at work, captures the reproduction and transmission of certain interpretations of reality, patterns of behavior and ways of relating to each other.This conflict is left with now opposing value systems, cultural and identity references, paradigms of thought and even figures as the real protagonists disappeared at the end of colonization, in fact, these are contradictory internal and transverse forces within this society. Since the politico-cultural assimilation that took place in France with the law of departmentalization of 1946, the boundaries between oneself and the other have become partially blurred, reinforcing feelings of déréalisation and the threat of the extinction of the collective. The dynamics of the unification of the socio-cultural body then occurs in adversity, in a power struggle relationship with another. This phenomenon leads to forms of re-centering of identity and attempts to evict the other in oneself. The dominant figure is thus projected outside itself. This recurring schematic is particularly highlighted in the notions of pwofitasyon, of mass and neg identities resulting in attempts to produce cultural authenticity and the appropriation of power.It is therefore ...

The survey from which this article was drawn is part of a programme of international cooperation and exchanges on the feeding of young people in cities. The ethnographic survey in Cotonou, the port and main city of Benin, was conducted for three months with Lazare Hoton, research assistant at the National University of Benin. In addition to the traditional anthropology tools — participating observation and semi-directive interviews with some 20 people, we have mobilised the "itinerary" method developed by Desgames in the field of anthropology of consumption. For example, we have accompanied our hosts from the market, the preservation of products to cooking, meals, tableware, remnants and waste management. On the face of it, the anthropology of food seemed to me to be the very example of a depoliticised, culturalist or even transient object. Following I.Garabuau-Moussaoui and the field survey, we claim that anthropology through food is, on the contrary, an excellent analyst of dynamics in contemporary Beninese society. The prism of daily practices and routes makes it possible to understand the construction of diverse and complex social and cultural identities, in which the history of the social, economic, political and cultural transformations of Dahomey, colonised by France in 1874, independent in 1960, then the People's Republic of Benin under the Marxist regime of Matthieu Kerekou from 1972 to 1991, becomes the current Republic of Benin. ; International audience ; The survey from which this article was drawn is part of a programme of international cooperation and exchanges on the feeding of young people in cities. The ethnographic survey in Cotonou, the port and main city of Benin, was conducted for three months with Lazare Hoton, research assistant at the National University of Benin. In addition to the traditional anthropology tools — participating observation and semi-directive interviews with some 20 people, we have mobilised the "itinerary" method developed by Desgames in the field of anthropology of ...

Long time dedicated to rural or "primitive" themes, the idea of custom is regaining its validity on the ground of the "social issue", where it seems to continue its highly paradoxical destiny, rich in a plurality of ways of understanding time and the right of collective identity. Depending on legal thinking, custom runs through centuries such as theories, innerates historical and political analysis into its core or confines to accompany the genesis of social and cultural anthropology. At the same time, custom is the conceptual horizon of anti-dogmatic and anti-positivist thinking. Polysemic, the idea of custom refers to both the essence of law and the essence of culture — it is universal — it reflects both ethnic relativity and popular diversity as well as the vector of national unification that fosters this diversity. It is the arrangement of these paradoxes that we wish to try to restore in this overview of a concept to architecture so hospital that it is willing to host a positive doctrine of law, criticism of that doctrine and an anthropological alternative to legal thinking. (author summary) ; Longtemps vouée aux thèmes ruraux ou « primitifs », l'idée de coutume connaît un regain de validité sur le terrain de la « question sociale » où semble se poursuivre son destin densément paradoxal, riche d'une pluralité de façons d'appréhender le temps et le droit de l'identité collective. Tributaire de la réflexion juridique, la coutume parcourt les siècles comme les théories, innerve en son coeur ou sur ses confins l'analyse historique et politique pour accompagner la genèse de l'anthropologie sociale et culturelle. Principale voie d'accès des profanes dans le domaine du droit, la coutume est en même temps en droit l'horizon conceptuel d'une pensée antidogmatique et antipositiviste. Polysémique, l'idée de coutume désigne aussi bien l'essence du droit que l'essence de la culture -- elle est alors universelle --, elle traduit aussi bien la relativité ethnique et la diversité populaire que le vecteur d'une unification ...

This research focuses on the dynamics of fusion and dispersion throughout Guadeloupean social and cultural groups. The unresolved conflict inherited from slavery and colonization has become latent and underlies all kinds of social relationships. This conflict, which is at the origin of Guadeloupean society and culture, now encompasses dynamic dispersion. It is therefore a matter of diverse conflicting forms unfolding within the economic, social, cultural and political fields that emerge through the cultural fabric.This conflict, originally between the dominated and the dominant or oneself and the other, has been incorporated into the culture, and is shaped and transmitted by its bias. The study of representations and practices related to consummation, perspectives of social change, collective memory and hierarchical relationships at work, captures the reproduction and transmission of certain interpretations of reality, patterns of behavior and ways of relating to each other.This conflict is left with now opposing value systems, cultural and identity references, paradigms of thought and even figures as the real protagonists disappeared at the end of colonization, in fact, these are contradictory internal and transverse forces within this society. Since the politico-cultural assimilation that took place in France with the law of departmentalization of 1946, the boundaries between oneself and the other have become partially blurred, reinforcing feelings of déréalisation and the threat of the extinction of the collective. The dynamics of the unification of the socio-cultural body then occurs in adversity, in a power struggle relationship with another. This phenomenon leads to forms of re-centering of identity and attempts to evict the other in oneself. The dominant figure is thus projected outside itself. This recurring schematic is particularly highlighted in the notions of pwofitasyon, of mass and neg identities resulting in attempts to produce cultural authenticity and the appropriation of power.It is therefore also a matter of studying the parameters within which individual and collective subjects are constructed, identities produced and their relationships, and how these subjects are created with diversity to construct an existence of oneself .In such a context, the ongoing management of this conflict is manifested by the fluidity of positions, porous references and multiple allegiances and cultural tools that give shape to the syncretic process. Thus, this transversal and global conflict resulted in the emergence of peripheral subjects, whose existence is determined by the imbalance in the relationship with the other. And because these subjects have included a part of the other, they only exist within this conflicting relationship, their quest for identity consists not just of positioning oneself at the margin of the other, but also at the margin of themselves. ; Cette recherche porte sur les dynamiques de fusion et de dispersion traversant le corps social et culturel guadeloupéen. Le conflit hérité de l'esclavage et de la colonisation n'ayant pas été résolu, a été mis en latence devenant sous-jacent à toutes sortes de relations sociales. Ce conflit, à l'origine de la société et de la culture guadeloupéennes, engendre désormais des dynamiques de dispersion. Il s'agit donc ici de relever diverses formes conflictuelles se déployant dans les champs économique, socioculturel et politique, pour en faire émerger la trame culturelle.Ce conflit opposant originellement dominés et dominants ou soi et l'autre, a été intégré à la culture, il la façonne et se transmet par son biais. L'étude des représentations et pratiques liées à la consommation, des perspectives de changement social, de la mémoire collective ou des relations hiérarchiques au travail, permet de saisir la reproduction et la transmission de certaines grilles d'interprétations de la réalité, de schèmes de comportements et de modes de relation à l'autre. Les protagonistes réels ayant disparu à la fin de la colonisation, ce conflit oppose désormais des systèmes de valeur, des références culturelles et identitaires, des paradigmes de pensée ou en encore des figures, en somme, des forces contradictoires internes et transversales à cette société. L'assimilation politico-culturelle à la France ayant cours depuis la loi de départementalisation de 1946, les frontières entre soi et l'autre se sont partiellement estompées, renforçant les sentiments de déréalisation et la menace de disparition du collectif. Les dynamiques d'unification du corps socioculturel se réalisent alors dans l'adversité, dans une relation de pouvoir problématique avec un autre. Ce phénomène entraîne des formes de recentrement identitaire et des tentatives d'expulsion de l'autre en soi. La figure du dominant est ainsi projetée hors de soi. Ce schéma récurrent est notamment mis en avant dans les notions de pwofitasyon, de masse et d'identités nèg donnant lieu à des tentatives de production d'authenticité culturelle et d'appropriation du pouvoir. Il est donc aussi question d'étudier les paramètres selon lesquels les sujets individuels et collectifs se construisent, les identités produites et leurs relations, mais aussi les façons dont ces sujets composent avec la diversité pour se construire une existence.Dans un tel contexte, la gestion permanente de ce conflit se manifeste par la fluidité des positions, la porosité des références et la multiplicité des allégeances et des outils culturels, donnant forme au processus syncrétique. Ainsi, ce conflit transversal, global, donne lieu à l'émergence de sujets périphériques, dont l'existence est surdéterminée par le déséquilibre de la relation à l'autre. Et parce que ces sujets ont intégré une part de cet autre, qu'ils n'ont d'existence qu'à l'intérieur de cette relation conflictuelle, leurs quêtes identitaires consistent à se positionner à la marge de l'autre, mais aussi d'eux-mêmes.