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International audience ; The existence of 'shared' holy places in the Mediterranean, and more especially the post-Ottoman world, relates to one of the general questions raised by both ethnology and history: the tension between the two principles that organize society, namely kinship and territory. Is a social group attached to a particular locality and defined in relation to a territory, or is it primarily organized around ties of kinship, descent and alliance (Leach 1982; Goody 1990; Derouet 1995)? Is it possible that the distinction between ius soli and ius sanguinis, which operates elsewhere, ceases to be pertinent when we are dealing with holy places, or in other words with the sites of important cultural activities that presuppose the existence of culturally significant representations derived from a specific organization of time and space? And what of claims pertaining to such places in the current political context?

le volume est un des délivrables du programme RAMSES2: http://ramses2.mmsh.univ-aix.fr/ ; A groundbreaking comparative anthropological study of a religious phenomenon firmly rooted in the Mediterranean: the coexistence of multiconfessional visitors or pilgrims in holy sanctuaries, a most spectacular expression of the traditions of local populations living side-by-side. Devotional practices in the Mediterranean have traditionally been analyzed by social scientists as mechanisms reinforcing religious boundaries. This book examines contemporary religious phenomena that involve "crossing religions" but have largely been ignored or unexplored on account of their heterodox and/or marginal character. Shared shrines seem to be important in sustaining various intercommunity and interreligious contacts; moreover, original practices around holy places and holy figures are a reminder that confrontation and conflict are not the only ways to reach across religious traditions. ; Ce livre fait découvrir un phénomène religieux très présent en Méditerranée et pourtant encore fort peu connu : la fréquentation des mêmes sanctuaires par des fidèles appartenant à des groupes confessionnels différents.La mixité, cette aberration pour tout intégrisme, s'avère être un phénomène traditionnel, surtout dans les régions orientales du Bassin, là où les populations ont su s'adapter depuis de nombreux siècles à une vie politique et religieuse instable. Loin d'être des ensembles monolithiques, les religions apparaissent en effet "traversées".

le volume est un des délivrables du programme RAMSES2: http://ramses2.mmsh.univ-aix.fr/ ; A groundbreaking comparative anthropological study of a religious phenomenon firmly rooted in the Mediterranean: the coexistence of multiconfessional visitors or pilgrims in holy sanctuaries, a most spectacular expression of the traditions of local populations living side-by-side. Devotional practices in the Mediterranean have traditionally been analyzed by social scientists as mechanisms reinforcing religious boundaries. This book examines contemporary religious phenomena that involve "crossing religions" but have largely been ignored or unexplored on account of their heterodox and/or marginal character. Shared shrines seem to be important in sustaining various intercommunity and interreligious contacts; moreover, original practices around holy places and holy figures are a reminder that confrontation and conflict are not the only ways to reach across religious traditions. ; Ce livre fait découvrir un phénomène religieux très présent en Méditerranée et pourtant encore fort peu connu : la fréquentation des mêmes sanctuaires par des fidèles appartenant à des groupes confessionnels différents.La mixité, cette aberration pour tout intégrisme, s'avère être un phénomène traditionnel, surtout dans les régions orientales du Bassin, là où les populations ont su s'adapter depuis de nombreux siècles à une vie politique et religieuse instable. Loin d'être des ensembles monolithiques, les religions apparaissent en effet "traversées".

le volume est un des délivrables du programme RAMSES2: http://ramses2.mmsh.univ-aix.fr/ ; A groundbreaking comparative anthropological study of a religious phenomenon firmly rooted in the Mediterranean: the coexistence of multiconfessional visitors or pilgrims in holy sanctuaries, a most spectacular expression of the traditions of local populations living side-by-side. Devotional practices in the Mediterranean have traditionally been analyzed by social scientists as mechanisms reinforcing religious boundaries. This book examines contemporary religious phenomena that involve "crossing religions" but have largely been ignored or unexplored on account of their heterodox and/or marginal character. Shared shrines seem to be important in sustaining various intercommunity and interreligious contacts; moreover, original practices around holy places and holy figures are a reminder that confrontation and conflict are not the only ways to reach across religious traditions. ; Ce livre fait découvrir un phénomène religieux très présent en Méditerranée et pourtant encore fort peu connu : la fréquentation des mêmes sanctuaires par des fidèles appartenant à des groupes confessionnels différents.La mixité, cette aberration pour tout intégrisme, s'avère être un phénomène traditionnel, surtout dans les régions orientales du Bassin, là où les populations ont su s'adapter depuis de nombreux siècles à une vie politique et religieuse instable. Loin d'être des ensembles monolithiques, les religions apparaissent en effet "traversées".

International audience ; This paper deals with conditions for tolerance at holy places, with special attention to issues related to central and peripheral sites. The contemporary general framework is the rise of religious fundamentalism, the growing political importance of the religious domain, sometimes the invasion of religion into the social life of countries bordering the Mediterranean - all relatively recent phenomena of the post-colonial era. The present configuration is marked by the ultimate separation of ethno-religious communities within most circum-Mediterranean nation states: during the 19th and 20th centuries, Christians, Jews and Muslims have strived to achieve religious homogeneity within political territories, putting an end to a long history of cohabitation.

International audience ; This paper deals with conditions for tolerance at holy places, with special attention to issues related to central and peripheral sites. The contemporary general framework is the rise of religious fundamentalism, the growing political importance of the religious domain, sometimes the invasion of religion into the social life of countries bordering the Mediterranean - all relatively recent phenomena of the post-colonial era. The present configuration is marked by the ultimate separation of ethno-religious communities within most circum-Mediterranean nation states: during the 19th and 20th centuries, Christians, Jews and Muslims have strived to achieve religious homogeneity within political territories, putting an end to a long history of cohabitation.

International audience ; This paper deals with conditions for tolerance at holy places, with special attention to issues related to central and peripheral sites. The contemporary general framework is the rise of religious fundamentalism, the growing political importance of the religious domain, sometimes the invasion of religion into the social life of countries bordering the Mediterranean - all relatively recent phenomena of the post-colonial era. The present configuration is marked by the ultimate separation of ethno-religious communities within most circum-Mediterranean nation states: during the 19th and 20th centuries, Christians, Jews and Muslims have strived to achieve religious homogeneity within political territories, putting an end to a long history of cohabitation.

This paper is about the ambiguous relationships between Europe and the Mediterranean as they are revealed in the anthropological studies on modern Greece. Although anthropological understanding is now considered richer when historical knowledge complements fieldwork, this was not the case in the pre-1990s studies, when anthropology stayed away both from social time and from historical and political science research within the country. This paper examines the difference between the native and the non-native points of view in anthropology and claims that this difference is best studied in the context of the post WWII world order, where the 'western' model dominated unhindered in the 'free world', creating inequalities between center and periphery. The ethnography of Greece brings out problems of method related to cultural distance between observer and observed in a European context, where this distance is less explicit. While many studies have focused on the paradox of Greece's incomplete inclusion in the West, the opposite question has now to be dealt with: is the 'western' ethnographer 'at home' in Greece? How is one to define what distinguishes the ethnographer's world from the world where the observed belong?

This paper is about the ambiguous relationships between Europe and the Mediterranean as they are revealed in the anthropological studies on modern Greece. Although anthropological understanding is now considered richer when historical knowledge complements fieldwork, this was not the case in the pre-1990s studies, when anthropology stayed away both from social time and from historical and political science research within the country. This paper examines the difference between the native and the non-native points of view in anthropology and claims that this difference is best studied in the context of the post WWII world order, where the 'western' model dominated unhindered in the 'free world', creating inequalities between center and periphery. The ethnography of Greece brings out problems of method related to cultural distance between observer and observed in a European context, where this distance is less explicit. While many studies have focused on the paradox of Greece's incomplete inclusion in the West, the opposite question has now to be dealt with: is the 'western' ethnographer 'at home' in Greece? How is one to define what distinguishes the ethnographer's world from the world where the observed belong?

This paper is about the ambiguous relationships between Europe and the Mediterranean as they are revealed in the anthropological studies on modern Greece. Although anthropological understanding is now considered richer when historical knowledge complements fieldwork, this was not the case in the pre-1990s studies, when anthropology stayed away both from social time and from historical and political science research within the country. This paper examines the difference between the native and the non-native points of view in anthropology and claims that this difference is best studied in the context of the post WWII world order, where the 'western' model dominated unhindered in the 'free world', creating inequalities between center and periphery. The ethnography of Greece brings out problems of method related to cultural distance between observer and observed in a European context, where this distance is less explicit. While many studies have focused on the paradox of Greece's incomplete inclusion in the West, the opposite question has now to be dealt with: is the 'western' ethnographer 'at home' in Greece? How is one to define what distinguishes the ethnographer's world from the world where the observed belong?

Nationalism as ideology in modern Greece answered a challenging task: establish the link between Modern and Ancient Greece and by so doing create a definite relationship with the Western democracies, heirs of the Athenian polis of the 5th century BC. This article looks into this process by analysing the use of two fundamental terms in contemporary Greek: genos and ethnos. Genos, (from the verb gignomai, to be born, to become), a key word within a patrilineal -and Mediterranean- kinship system, stands as the equivalent of "nation" in Ottoman times, when genos referred to the Rum millet, the greek-orthodox religious minority, a category involving both kinship and religious ties. Ethnos takes over from genos during the 19th century, as notions of territory, citizenship and state authority become constitutive of collective identity. Hence self-representations opposing Balkan=traditional to European=modern social and cultural systems inform contemporary conflicts involving ethnic identity in the Balkans.