Les positions de recherche exposées sous le titre Épistémè du partage sont une réponse à un doute épistémologique et à un embarras méthodologique. Le doute épistémologique est né du flou conceptuel qui entoure le terme « anthropologie » ; l'embarras méthodologique a été provoqué par le caractère faiblement opératoire - dans mes travaux sur la mémoire - de certains concepts hérités de la discipline, en particulier ceux qui relèvent du tropisme molaire des sciences humaines et sociales.<br /> L'argumentation est développée en trois parties. La première est consacrée, pour l'essentiel, à la présentation de ma posture épistémique. Revendiquer une telle posture suppose, au minimum, une théorie de la discipline. Après un inventaire critique des théories concurrentes, je développe la mienne, en défendant l'idée que l'anthropologie générale a un objet qui lui est propre : le partage. Du même coup, je dissipe mon doute épistémologique.<br />Après cette prise de position théorique, c'est à l'ontologie et à l'épistémologie de l'objet de l'anthropologie générale, à ce qu'il est et à ce qu'on peut en connaître, que sont consacrées les deux autres parties du mémoire. Dans la deuxième partie, intitulée Fictions du partage ?, je lève (partiellement) mon embarras méthodologique. En effet, en quatre chapitres, j'y précise la manière dont nous, anthropologues, travaillons sur notre objet (le partage). J'y décris à la fois la « fabrication » des concepts qui sont supposés en rendre compte (e.g., la « mémoire collective », l' « identité culturelle », la « communauté », etc.) et leur utilisation dans le cadre d'une rhétorique du partage. De ces deux points de vue (fabrication, utilisation), la pertinence de ces concepts est loin d'être évidente, ce qui justifie le titre interrogatif donné à cette deuxième partie. J'aborde en fait la thèse suivante, qui sera explorée plus systématiquement dans la troisième partie, mais dans une autre perspective qui est celle du discours de sens commun : si la rhétorique propre aux discours à prétention scientifique entretient les fictions du partage, il arrive parfois qu'elle autorise et ontologise le partage des fictions, bien que cette tendance soit actuellement contrariée par le vaste mouvement de réhabilitation du singulier qui touche nos disciplines.<br />Dans la troisième et dernière partie, intitulée Partage des fictions, j'essaie de repérer quelques unes des conditions objectives et subjectives du partage, en m'appuyant principalement sur les hypothèses relatives au degré de pertinence des rhétoriques holistes. Quelques unes seulement, car j'ai délibérément exclu de mon propos des phénomènes aussi importants que la possession d'une langue ou d'une histoire commune par les membres d'un groupe. A ces chemins bien balisés et largement parcourus, j'ai préféré un itinéraire plus hasardeux, celui qui consiste à explorer les modalités de la cognition partagée sous l'effet des variables suivantes : la taille des groupes, le rôle des dispositions protomémorielles, la densité des représentations publiques, l'intensité des interactions et la perméabilité au doute. Ma thèse principale est que les représentations du partage sont toujours plus généreuses que le partage réel. Toutefois, dans un groupe nominal, cette croyance dans le partage peut devenir un indice objectif du partage, précisément lorsqu'elle est une croyance partagée.<br />Cette croyance suppose l'utilisation d'un critère de ressemblance, ressource cognitive essentielle lors de toute perception du partage et du non-partage, que celui-ci soit réel ou purement idéel. Pour cette raison, il importe d'imaginer des programmes de recherche qui permettront de mieux comprendre la nature de cette ressource. Ce type d'exercice pose nombre de problèmes, dont la plupart restent irrésolus. Ils ouvrent néanmoins de nombreuses perspectives de recherche en anthropologie cognitive que je me contente d'évoquer à la fin de cette troisième partie.

Master's thesis. / Format: PDF. Bibl.

This study is an exploration of the lesbian subculture in Russia focusing in particular on the subculture as a unique heterogeneous space of social interaction and cultural production that is not self contained or isolated from mainstream society, but incorporates a variety of cultural flows and traditions that are a part of Russian mainstream culture, other Russian subcultures, or global cultural flows. Some of these cultural flows and traditions are more compatible than other ones. The increasingly globalized images and ideas of what a gay and lesbian community is, or perhaps should be like, are only partially compatible with contemporary reality in Russia. The high value placed on visibility and explicitly political, even radical activism, in gay and lesbian subcultures in the West, must in Russia be reconciled not only with the totalitarian past, and the increasingly authoritarian present, but also with the traditions and practices that developed as a response to the repressive regime and enabled people to live and even thrive within it. Using private spaces as public space, and public space as private space established a practice of multilayered spaces that are continuously maintained through social inclusion and exclusion, visibility and invisibility. However, the subculture is not only an intersection of external cultural flows and traditions, it also has it’s own unique traditions, knowledges and practices. Poetry, music, literature and art form the backbone of the flow of activities within the subculture. Visual and grammatical cues, styles, jokes and lesbian genders are integral aspects of the subculture as it is continuously renegotiated by its participants also on an individual level.. The study is based on fieldwork, participant observation and interviews, mainly in Moscow, and to some extent in St Petersburg, during 2005 with recurring visits during 2006 and 2007.

This essay will focus on drug addicts and their relations to the majority society in Sweden. The concepts of “subculture” and “stigmatization” applied to drug addicts are central in the analysis. The essay is based on interviews with two different groups of informants: one consisting of drug addicts and the other of non-addicts. The essay describes, analyses and interprets the informants’ ways of relating to society and the observed tendencies of being a part of a subculture as well as obejcts of stigmatization, both individual and structural.

Den här studien syftar till ett belysa och problematisera kring antropologins närmande av det militära sammanhanget. 2007 utformade USA:s armé en plattform som skulle koordinera och hantera civil kompetens inom områdena antropologi och statsvetenskap. Ämnen som på olika sätt analyserar den ”mänskliga terrängen”. Konceptet ”Human Terrain System” lanserades där akademiker från samhällsvetenskaperna fick söka sig till den militära kontexten för att hjälpa militära beslutsfattare att förstå kulturen, de socioekonomiska förhållandena och religionens roll mm. Hur förhåller sig antropologer till Human Terrain System? Vilka perspektiv finns på antropologin som en del i en militär kontext? Genom att svara på dessa frågeställningar belyses olika resonemang på den tillämpbara antropologin i en militär kontext utifrån den rådande etiska debatten som återfinns inom disciplinen. Implementerandet av antropologiska kunskaper i en den militära kontexten har föranlett till en debatt inom den antropologiska disciplinen. En debatt som lyfter etiska betänkligheter och problematiserar kring vilket antropologins uppdrag är, kan vara och bör vara. Studien granskar det traditionella förhållandet till villkor inom disciplinen, detta illustrerat genom den etiska debatten kring projektet Human Terrin System. Studien slår fast att oavsett hur den enskilde antropologen väljer att förhålla sig till ämnets närmande av det militära så är kontraktet mellan forskare och informant lika centralt som det mellan forskare och uppdragsgivare.

This study aims to illuminate central aspects of immigrant fathers' experience of fatherhood in Sweden, a subject that has been widely debated but has garnered scant scientific information. Three informants of Middle Eastern background were interviewed. Central aspects that surfaced during the interviews are family and the cultural/religious group as a basis for individual's lives. Thus the informants prioritize the survival of the family and group through boundary strategies, but these boundaries consists of several layers, some of which are flexible. / Syftet med denna studie är att belysa och beskriva centrala och relevanta aspekter av invandrarfäders upplevelser av sitt föräldraskap i Sverige. Detta vida omtalade ämne, har fått föga vetenskaplig uppmärksamhet, vilket denna studie ämnar ändra på. Tre informanter från Mellanöstern intervjuades för studiens syfte. Centrala teman som dyker upp är informanternas syn på familjen samt den kulturella och religiösa gruppen som väsentlig bas i individens liv. Därmed bör enligt informanterna familjens och gruppens fortskridande och överlevnad prioriteras och säkras genom olika former av gränsbevarande strategier. Dessa består av gränssättningar utåt men även inåt och mellan dessa två existerar ett område med möjligheter till förhandlingar och rörlighet.

This thesis is an ethnography of the indigenous religion, education system and social organization of the community living in the central mountains of Sikka Regency on the island of Flores in Indonesia. The question that has motivated my research is ‘how are the ideas and practices of this community’s indigenous cosmology taught and learned so to persist with continuity through generations?’ In answer I explore the ways in which cosmological ideas and practices are taught to be valued as truth as they are embodied during the practical activity of ritual. This study advances a performative theory of ritual education through a combination of Gregory Bateson’s theory of the ecology of mind and Roy Rappaport’s theory of ritual and sanctification / I begin with a critical examination of the representations of the community in question that have been made by scholars and neighboring populations. I argue that these representations wrongly imply a static and bounded community. Instead, I contend that the community is constituted by dynamic village and clan relationships anchored on sentimental and structural forms of individual belonging to particular villages and clans. This belonging is principally developed through individuals’ adherence to the indigenous cosmology, locally called Adat. I continue by discussing the educational methods by which this cosmology is perpetuated. Ritual language lessons concerning education insist that from an early age community members participate fully in daily religious life (particularly in the practice of ritual) under the guidance of close family. I then describe the learning environments found in childhood, marriage and mortuary rites. Following Bateson, I argue that during ritual contexts participants ‘deutero-learn’ embodied skills that are patterned by previous experiences, and generate the future conditions, of these same ritual contexts. / In addition to traditional educational settings, the Adat cosmology is now taught in Indonesian primary and high schools in ‘local content curriculum’ classes. I compare Adat education based on participation in ritual with that of modern schools, and I argue that in the classroom the indigenous cosmology is abstracted from its performative underpinnings. Adat is embodied differently in ritual and school contexts, and the tensions caused by these differences lead to transformations in Adat knowledge. I end this thesis by contextualizing my findings with national discourses of indigeneity and intercultural education.

Thesis (Ph.D.)--The American University, 2005. / (UnM)AAI3187220. Source: Dissertation Abstracts International, Volume: 66-09, Section: B, page: 5110. Chair: Anthony H. Ahrens.

This dissertation is looking at quilombo grassroots land and identity politics as they transpire in a compound of Black rural communities in the north of the state of Maranhão, Brazil. One of the main questions this thesis asks is: How do communities mobilise resources in defence of their territories when formal means of establishing land claims have been exhausted? Based on ethnographic research conducted over fifteen months my analysis delves into strategies employed by peasant groups for the assertion of their collective land ownership. This assertion taps into specific ethno-racial legislation and it is especially directed towards Evangelical Christians, whom the majority of Catholic quilombola residents regard as their territorial and religious antagonists. This thesis's broadest argument is that this territorial defence mainly materialises through two streams of action: religious and cultural grassroots activism. It is argued that creative uses and articulations of cultural and religious practices, and the creation of a network of alliances, transpire as the most relevant means of 'informal' community politics. More specifically, I argue that local ceramic production (intrinsically attached to notions of a 'quilombo heritage') and religious festivities in honour of the local patron saint contribute to the preservation of a specific quilombo territoriality. In the ethnographic context examined, this territoriality is inherently attached to popular Catholicism and notions of quilombola cultural identity. Employing approaches from agrarian, peasant politics, quilombo, and heritage studies, this dissertation seeks to illuminate the dynamic relation between local perceptions of land and territoriality in the 'lands of Santa Teresa'. Overall, this thesis aims at contributing to those studies that explore the diversity and creativity of politics 'from below'.

Orientador: Mauro William Barbosa de Almeida / Dissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciências Humanas / Made available in DSpace on 2018-08-17T21:54:06Z (GMT). No. of bitstreams: 1 Mendes_SergioProcopioCarmona1985-_M.pdf: 1000277 bytes, checksum: d723bf4fd94cab0ea080dabcfbd7dc9a (MD5) Previous issue date: 2011 / Resumo: O objetivo geral dessa dissertação é investigar, de maneira ensaística, as contribuições de Marshall Sahlins para o desenvolvimento de uma teoria antropológica das "necessidades econômicas". A hipótese inicial é que essas contribuições teóricas de Sahlins permitem o desenvolvimento de uma arqueologia do conceito de "necessidade econômica". A estratégia escolhida para organizar essa argumentação é em um primeiro momento, estudar as interpretações que Sahlins propõe sobre as relações entre Natureza, Cultura e Economia, evidenciando as críticas que Sahlins desenvolve sobre as teorias materialistas. Posteriormente, será exposto um mapeamento teórico sobre o conceito de economia selvagem. Esse mapeamento é baseado nas definições de Sahlins sobre o modo de produção doméstico e permite o desenvolvimento de um debate com as teorias de Pierre Clastres e Gilles Deleuze. No terceiro capítulo, será exposto o processo de invenção do conceito de "necessidade econômica" pela Ciência Econômica. Esse mecanismo de invenção conceitual será submetido a uma análise crítica, abrindo espaço para a noção de produção do desejo / Abstract: The objective of this dissertation is to investigate the contributions of Marshall Sahlins in the development of an anthropological theory of "economic necessity". The initial hypothesis is that these theoretical contributions of Sahlins allow the development of an archeology of the concept of "economic necessity". The strategy chosen to host such an argument is at first, to study what Sahlins proposes interpretations on the relationship between Nature, Culture and Economy, highlighting the critical Sahlins develops on materialist theories. Subsequently, a mapping will be exposed on the theoretical concept of wild economy. Based on the domestic mode of production will develop a debate between the theories of Sahlins, Pierre Clastres and Gilles Deleuze. The third chapter will be explained the process of inventing the concept of "economic necessity", by the Economic Science. This mechanism of conceptual invention will be subjected to critical analysis, making room for the notion of production of desire / Mestrado / Antropologia Social / Mestre em Antropologia Social