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Domestication des Animaux, Culture des Plantes et Traitement d'autrui
... Haudricourt afirma que nas sociedades há uma predominância para o desenvolvimento de certos tipos de ações ligadas ao tratamento da natureza que seriam análogas às ações que desenvolvemos no tratamento para com outros homens. O campo geográfico de sua pesquisa inclui duas grandes áreas, os pastores de ovelhas da região do Mediterrâneo e os agricultores de inhame na Oceania, estabelecendo uma relação entre o modo "pastoral" e o modo "horticole" de tratar os vegetais, animais e pessoas, segundo o qual a ação seria, respectivamente, "à gouverner" ou "à cultiver" (Haudricourt, 1962 (Haudricourt, 1962, p. 42 (Ferret, 2006, p. 22;2012, p. 125), abrindo aqui um diálogo interespecífico menos assimétrico que o de Haudricourt. ...
... Um quadro de ações amplo foi categorizado em outro trabalho (Teixeira, 2019), porém nos é relevante retomar aqui as ações que são colocadas em serviço para garantir a segurança (do paciente e do animal) ou minimizar os riscos da prática. Podemos vislumbrar, nesse caso, um processo de modelação do animal que tem como tendência o uso de ações diretas-internasintervencionistas (Haudricourt, 1962;Ferret, 2012) como a vacinação, as desverminoses; ações intervencionistas-deletérias como a castração; ações deletérias como o corte de asas, unhas ou pelo; e ações diretas-intervencionistas como o uso de peiteira ou guia. ...
Zootherapy is a contemporary manifestation that can be considered as a therapeutic technique in the Western health system. Its recognition process as a professional activity has been marked by rules, among which, the risk control associated with this practice. Considering the actions that humans develop to protect humans and animals, this article investigates the ways in which the perception of risk has mobilized professionals, animals and institutions that host animal-assisted therapy, based on socialization measures and hygiene and, the perception of the animal’s signals. The analysis puts technically oriented actions, skills and attitudes into perspective within an agentive process that, in addition to the direct and coercive handling of the animal, shows its active participation in the therapeutic process.
... L'immense influence du célèbre article « Domestication des animaux, culture des plantes et traitement d'autrui » (Haudricourt 1962) mérite qu'on y fasse un détour pour mieux cerner la question. André-Georges Haudricourt y propose un parallèle entre l'élevage du mouton né dans le monde méditerranéen néolithique et le « traitement pastoral de l'homme » dans les royautés antiques (sans d'ailleurs évoquer les millénaires qui séparent ces époques). ...
... On a brossé des tableaux opposant sans nuance un rapport à l'animal fondé sur la confiance chez les chasseurs et un rapport de domination chez les éleveurs (Ingold 1994). Dans la filiation d'André-Georges Haudricourt (1962), les « schèmes de relation », décrits par Philippe Descola comme l'ethos dominant d'une société, présument un traitement homogène des humains et des non-humains (2005 : 424, 436). En 1982, Alain Testart situait « l'origine des inégalités » chez les chasseurs-cueilleurs stockeurs en contraste avec les chasseurs-cueilleurs nomades « égalitaires ». ...
... Ne faut-il pas voir dans cette manière délicate de traiter les plantes et les animaux une des sources des comportements sociaux singuliers des hommes du Gilân, moins enclins à la violence et aux relations de domination que les hommes du plateau, cultivateurs de blé et éleveurs de troupeaux d'ovins sur de grands espaces? Ce n'est là bien sûr qu'une suggestion, prolongeant une puissante hypothèse d'André-Georges Haudricourt (1962). À l'intérieur d'un même système technique, coexistent enfin diverses techniques plus ou moins efficaces ayant la même fonction, correspondant à une production tournée vers la consommation locale ou vers la vente à plus grande échelle. ...
... Una volta 6. Tecniche tradizionali che derivano dall'adattamento alle condizioni climatiche 20 Le tecniche tradizionali descritte sopra, così come la suddivisione dei terreni, derivano da una comprensione approfondita delle condizioni climatiche dell'isola e dell'impatto di questi fattori sulle piante coltivate, sempre nell'ottica della cura della pianta, al fine di garantirle un certo benessere che le permetta di produrre i suoi frutti. Il rapporto umani-piante che viene a crearsi è una relazione di scambio reciproco, nella quale le piante ricevono le cure di cui hanno bisogno e grazie a queste soddisfano le esigenze degli esseri umani (Haudricourt 1962). In questo senso, i contadini sono estremamente consapevoli di tutte le componenti dell'ambiente e delle interazioni tra gli elementi che lo compongono (piante, vento, umidità, ecc.) e, pertanto, riescono a utilizzare e a sfruttare queste conoscenze, tenendo conto della diversità pedo-topo-climatica dell'isola, per praticare l'agricoltura. ...
L’isola di Pantelleria in Sicilia sfida i suoi abitanti con condizioni difficili: assenza di sorgenti d’acqua, venti violenti, siccità, terreni vulcanici ricchi di pietre. Per affrontare queste condizioni avverse, gli agricoltori locali hanno sviluppato tecniche di coltivazione uniche, adatte al territorio e basate su una profonda comprensione del loro ambiente. Il legame che si è instaurato tra umani e ambiente non solo ha plasmato le pratiche agricole dei contadini, ma ha anche influito sulla loro organizzazione sociale, compresi gli scambi matrimoniali e la suddivisione delle proprietà. Nonostante le mutevoli dinamiche globali e l'evoluzione degli stili di vita che alterano il paesaggio dell'isola, gli abitanti di Pantelleria hanno dimostrato una notevole resilienza nel mantenere i saperi tradizionali e le tecniche ad essi connesse, radicata nell’eredità agricola e nel profondo attaccamento al territorio. L'isolamento geografico, il legame con la natura e l'organizzazione sociale contribuiscono all’identità pantesca, che si evolve con le scelte di vita delle nuove generazioni.
... El pastoreo promueve una relación vertical con los animales, lo que reproduce el dominio de la naturaleza y del hombre sobre el hombre, característico de las sociedades modernas capitalistas. Por otro lado, las prácticas agrícolas en oriente fomentan para Haudricourt una relación de dependencia y cuidado, donde se respetan los tiempos y vitalidades no humanas, estableciendo con ellas una conexión más amable (Haudricourt, 1962). ...
... El pastoreo promueve una relación vertical con los animales, lo que reproduce el dominio de la naturaleza y del hombre sobre el hombre, característico de las sociedades modernas capitalistas. Por otro lado, las prácticas agrícolas en oriente fomentan para Haudricourt una relación de dependencia y cuidado, donde se respetan los tiempos y vitalidades no humanas, estableciendo con ellas una conexión más amable (Haudricourt, 1962). ...
... En este sentido, se asemeja a la acción indirecta negativa, conceptualizada por Haudricourt (1962) para especificar el estilo de domesticación de la horticultura melanesia. Esta técnica supone una forma de acción, en la que el desempeño de los humanos queda situado en una estructura de subordinación, en la que el comportamiento de otros (las plantas, el ambiente, otros sujetos, etc.) se vuelve interno a la acción. ...
Our article develops a materialistic conception of ethnography, equating research operations and technical activities studied by anthropology in pre-machinist societies. The reasoning draws on the French tradition started by Mauss and continued by his disciples Leroi-Gourhan and Haudricourt. The argument oscillates between the methodological texts of ethnography and the substantive study of the techniques carried out by anthropology. The emphasis on the physical dimensions of technical objects connects the anthropology of technique with current approaches, such as Ingold’s perspective of inhabiting and multispecies ethnography, not focused on the subject and its representations. Our work inserts into this plot the understanding of ethnography, distancing it from methodological disquisitions and avoiding at the same time considering it an art dependent on non-formulable capacities.
... Pour ces derniers, une cueillette durable et responsable est entièrement conditionnée par cette capacité à coopérer de façon régénérative avec le vivant (Julliand et al., 2019). L'idée de soin de la nature, qui est aujourd'hui remise à l'honneur par les pratiques et préceptes de l'agroécologie et par les éthiques du care, était déjà présente dans les écrits d'André-Georges Haudricourt (1962). Dans un texte ethnobotanique bien connu, il écrit : « domestication des cultures et élevage des animaux provoquent des changements de relation vis-à-vis des animaux et des plantes ». ...
While the standing of animals in production systems is a subject of debate, the definition of food sustainability does not imply any special consideration for plants. Yet, the view of plants and food as a central technological ingredient in our culture of convenience needs to be contrasted with a recent “plant turn” that calls for reassessing the standing of plants. The PlantCoopLab project finds its inspiration in this observation and aims to promote an attitu-dinal shift or reorientation in values. To overcome the view of plant food as device, the em-phasis is put on labor and agentivity. In the rationale of economic production, to do general-ly means to produce goods or services through labor. In the case of plants, does “to do” also mean labor? What does the act of “being at work” imply for plants and when working with plants? The challenge is to depart from a functionalist and mechanistic interpretation of plant life, without falling into the trap of a speculative interpretation. The recognition of plant labor is taken as a means for changing practices necessary for the supply of sustainable foods. It seeks to acknowledge the interconnection between farmers co-acting skills and comprehension and the actual agentive ecology of food production. Finally, it endeavors to develop a vision of sustainability that can oppose the social disburdenment that contribute to increasingly industrialized agriculture.
#agriculture #Food sustainability #Plant humanities #Plant labor #Transdisciplinarity
... His influence is considerable, especially through two pioneering works: Man and Cultivated Plants (Haudricourt and Hédin 1943), which is close to being the origin of ethnobotany in France, 5 and Man and Ploughs Around the World (Haudricourt and Jean-Bruhnes Delamarre 1955), which truly established the principles of a comparative and diachronic (evolutionary) analysis of techniques. Haudricourt, through his multidisciplinary training, was capable of dazzling comparisons, including bold hypotheses about the relationships between societies and nature, which left a lasting mark on his successors (Haudricourt 1962(Haudricourt , 1964(Haudricourt , 1968. Several of his most important articles were gathered in Haudricourt (1987), and his intellectual and scientific will was published in Les Pieds Sur Terre ("Man's Footprint on the Earth"), a book of interviews with Pascal Dibie (Haudricourt and Dibie 1987). ...
In France, ethnoecologyEthnoecology developed during the middle of the twentieth century through the work of some remarkable personalities at the French National Museum of Natural History. The encounters between these researchers and the students they trained allowed the development of a specific trend in French research, at the interface between the natural sciences and the humanities. In this chapter, I describe the great players who have built ethnoecologyEthnoecology as we now practise it and the interactions that resulted in interdisciplinary and collective research projects. To support this description, I provide details from the tropical world. I then illustrate how contemporary transformations of the tropical world influence our investigations and have led to changes in our practices. The roots of French ethnoecologyEthnoecology can be found in ethnobotanyEthnobotany, which began at the Museum at the end of the nineteenth century with the exploration of Africa; that materialised in the intertropical world; and that is now being applied in all ecosystems of the contemporary world.
... L'adoption de nouvelles techniques conditionnant l'organisation sociale associée (Nicourt, 2013) et les choix techniques réalisés dans le domaine agricole sont révélateurs d'une structuration sociale qui dépasse la société agraire (Haudricourt, 1962). Les évolutions liées à la modernisation de l'agriculture se placent au coeur des enjeux de la société dans son ensemble. ...
La coopération agricole, inhérente à l’acte de production, s’est exprimée de diverses manières à travers l’histoire de manière formelle ou informelle. Depuis une dizaine d’années, une forme de coopération portée par des aspirations sociales et écologiques, émerge. Sa spécificité réside dans le partage d’un même lieu (la ferme), renouvelant alors les questionnements autour des processus d’organisation et de structuration de l’action collective. Ces formes d’installation collective fleurissant en France illustrent le renouvellement et la richesse de cette agriculture pratiquée en groupe. La gestion collective de la ferme permet la conduite d’une diversité d’activités, pour l’opérationnalisation desquelles plusieurs niveaux d’organisation s’entremêlent.Je propose dans cette thèse, grâce à une approche interdisciplinaire, d'explorer les enjeux liés à la conduite collective d'activités au sein de ces formes d’installation. La mise en œuvre d’une démarche de recherche-action sur une étude de cas en Camargue, couplée à une approche qualitative sur douze sites complémentaires disséminés sur le territoire métropolitain, se sont enrichis mutuellement dans une analyse inductive.Une première phase d'étude exploratoire sur douze fermes gérées par des collectifs a permis de faire ressortir les enjeux généraux liés à ces types d'installation. La combinaison d'activités se place ainsi à l’interface d’une dynamique de partage des ressources, d'un projet associé à des règles et à des dispositifs organisationnels. Une grande diversité se dessine alors en fonction de la structuration économique et juridique des activités, de la nature des projets et des ressources partagées, ainsi que des règles mises en place.La seconde phase a consisté à l'implémentation d’une recherche-action en immersion sur l’étude de cas (Camargue). Le suivi de la phase d'émergence et de la structuration du groupe deproduceur.rice.s a permis d'explorer les espaces "hybrides" entre l'individu et le groupe afin d’identifier les points saillants de la construction du fonctionnement collectif. Ce suivi dans une perspective dynamique permet de consolider les apports des défis auxquels sont confrontés les collectifs s’installant ensemble, dans l'objectif d'en dégager des pistes pour l'accompagnement. Ces deux premières phases de travail ont permis d'aboutir à un cadre d'analyse de cette agriculture collective, mobilisant le formalisme AGR (Agent-Groupe-Rôle) associé au langage UML (Unified Modeling Language). Nous pouvons représenter l’interdépendance des membres du collectif à travers leur rôle ainsi que la structure organisationnelle générale de la ferme. Ce cadre pourrait, dans un second temps, être mobilisé dans des démarches d’accompagnement avec pour objectif de faciliter les échanges et le partage de points de vue entre les membres d’un collectif.Enfin, nous proposons d’aborder les défis relatifs à l’articulation des activités, à travers le couplage de l’analyse des flux de matière et de l’organisation du travail dans des scénarios d’évolution du système agricole. Intégré dans une démarche participative, cela répond à des enjeux théoriques, mais également à des enjeux opérationnels rencontrés sur notre étude de cas (Camargue). Ces apports spécifiques permettent ainsi de mieux saisir la complexité d’articulation entre l’organisation collective de la production et l’articulation des activités pouvant aboutir à différents niveaux de performances agroécologiques à l’échelle du système.L’apport de cette thèse, principalement d’ordre méthodologique, a permis de proposer une démarche d’accompagnement pour appuyer l’opérationnalisation des projets collectifs. Ce travail invite à poursuivre la caractérisation de la diversité de ces initiatives, et l’élaboration d’outils pour accompagner les collectifs dans l’opérationnalisation de leurs projets.
... À cet égard, L'Homme et la matière (1943) de Leroi-Gourhan pourrait être un réservoir de formes et de mouvements dans lequel l'enquête puiserait pour comprendre l'élaboration de certaines ethnothéories, tandis que les À PROPOS 185 La vie, un objet pour l'anthropologie ? réflexions concernant l'action qui approfondissent le travail d 'Haudricourt (1962 ;Descola 2005 ;Ferret 2012) permettraient d'affiner les descriptions. C'est un fait largement répandu -universel ? ...
... Nous verrons comment une technique de conservation, la congélation, absente des traditions chez les éleveurs yakoutes, s'est muée en symbole identitaire. Le cadre analytique de cette recherche repose sur les ressorts d'une représentation idéelle de la nature qui structure aussi bien les pratiques de consommation que les processus identificatoires (Lévi-Strauss 1965et 1968, Haudricourt 1962, Barrau 1983. 3 Cette approche se veut une première tentative d'exploration des usages alimentaires dits « traditionnels » à partir d'enquêtes menées en 2017 avec des Yakoutes de tous âges et catégories sociales en milieu urbain et rural dans la région de Mirny (34 652 habitants), de Sountar (9 816 habitants) et dans des établissements de restauration de la capitale (295 000 habitants). ...
... Es un poco más que eso. Hay que poner en cuestión la civilización occidental con su historia de 10 mil años de asentamiento y sus dificultades de relacionarse con plantas, animales y otros seres (Haudricort, 1962). ...
... Es un poco más que eso. Hay que poner en cuestión la civilización occidental con su historia de 10 mil años de asentamiento y sus dificultades de relacionarse con plantas, animales y otros seres (Haudricort, 1962). ...
En tiempos actuales, donde la salud y las políticas sanitarias son objeto de discusión diaria a nivel mediático y personal, en planos nacionales como internacionales, el repensar o remirar el rol que tiene la salud pública resulta crucial. La pandemia por COVID-19 ha dado pie para cuestionarnos sobre el diseñoo y adecuación de ciertas políticas públicas; hoy m.s que nunca los sistemas de salud y la política sanitaria han debido responder a la inmediatez del curso de la pandemia con facilidad de adaptación y versatilidad para hacer frente a este fenómeno que pocos creemos poder vivir. Es en este contexto donde el presente libro y las valiosas contribuciones de sus autores resultan más valorables, por cuanto problematizan el rol de la salud pública frente a una diversidad de temas actuales que invitan a la reflexión y discusión. El documento se encuentra organizado en cuatro secciones. La primera de ellas se orienta a la discusión sobre el quehacer de la salud pública y alberga los primeros tres capítulos del libro.
... Human civilization, progress and culture began with the domestication of animals 1 and plants (Lien et al. 2018, p. 1;Haudricourt 1962) some 10,000 to 12,000 years before our era (Cyrulnik et al. 2000), as the story goes. This is when, during the so-called Neolithic Revolution (see Childe [1936Childe [ ] 1951 in the Middle East, 2 human mastery over and domination of animals and nature through their incorporation into the domus, the home, paved the way to human hegemony in the world-leading to the era now termed the Anthropocene. ...
Through a case study of pastoralists in the Limi valley of north-western Nepal, this article revisits the notion of domestication with regards to Limey pastoral practice. Taken in its etymological sense, of “making part of one’s home” (domus), domestication could be seen to draw a line between the inside and the outside. Yet, in Limi, these lines are blurred and shifting in nature: those that are a part of the home are not defined ontologically but relationally. Beyond strictly human–animal relations, domestication is here extended to involve politics and moralities of human differences such as gender and age, politics of relations to spiritual entities, and politics of nature. In Limi, pastoral practice inserts humans in a constellation of relations of co-domestication governed by religious precepts and gender norms, conceived as foundational to multispecies coinhabitation. Domestication is not a solely anthropogenic process but a composition of multiple—including nonhuman—agencies. And yet, pastoralism, as it is practiced today, also contributes to creating a space of hybridity and fluidity of social and ontological boundaries—between women and men, humans and livestock, domestic and wild animals, land and spiritual entities. This article, through a case study of Limey pastoralists’ gendered relation with herds and an animated landscape, adds to the understanding of domestication as not merely the domination of the human over the non-human but as an art of multispecies coinhabitation.
Academic forum on multispecies studies, with 36 scholars from different countries and disciplines participating (in Russian).
Studies of more-than-human sociality in general, and multispecies ethnography in particular, are becoming an increasingly popular trend in global (social, human, and transdisciplinary) scholarship. In the current forum, researchers from various disciplines discuss the advantages, limitations, and challenges of this trend. They also share their thoughts on why multispecies research has (or has not) an appeal in Russian academia and what the future may hold for it. The discussion addresses the key issues of the origin of this trend and its distinctive vocabulary; the subject and object problem; the search for an appropriate methodology and elaborating a scholarly narrative; interdisciplinarity and the relationship between political activism and research.
Ethnobotany as a specialized knowledge has a relatively brief history, having emerged as the result of a disciplinary dialogue between botany and the social sciences. It also manifests a plurality of epistemological positions and national traditions that at a certain point converged in the different ways of imagining and practicing ethnobotany in Latin America. The context for the emergence of the French case is specifically significant. The Laboratoire d’Ethnobotanique of the Muséum national d’Histoire naturelle in Paris was consolidated in the early 1960s, under the direction of Roland Portères, who set up a particularly original project that conceived ethnobotany as part of the broader framework of the human sciences. This chapter aims to analyze the relationships between the early stages of this tradition of ethnobotany and the French School of Sociology and its developments in ethnology, trying to reconstruct the ideas of those ethnobotanists on nature/society relations. It is an attempt to outline a genealogy to show that current debates on these issues are inscribed in a classical formulation. Ultimately, it is expected to shed light on an epistemological background whose effect is still active in the scientific practice itself in contemporary Latin American ethnobotany.
Les sciences de l’information et de la communication (SIC) s’appuient largement sur la sémiotique, notamment pour analyser les divers aspects de la transition numérique. Nous aimerions ici montrer, à la suite d’Andréa Catellani (2022), que la sémiotique peut également nous aider à penser la transition écologique. Pour cela, nous nous appuyons sur le cas des pratiques des vignerons et en particulier la taille de la vigne que nous avons étudiée dans le cadre d’un travail ethnographique. La taille durable de la vigne peut en effet être étudiée comme une activité au cours de laquelle le tailleur adresse et reçoit des signes du pied de vigne.
Every nation has some identity attributes that make it distinct from other nations, of which settlement pattern is the most important one. There are studies on essential components of a viable settlement and also there are studies on the evolution pattern of settlements in this region. But, no studies were found that explains the “generic pattern” of any particular settlement typology. It is observed in the Bengal delta that every time a settlement begins to evolve, it follows the same common principles, giving rise to a certain pattern. To identify that pattern of Bengal settlements, the present coastline, which is the active delta and represents the thousands of years old geo-climatic context of this region, has been analysed. The objective of this study is to identify the generic settlement pattern in the Bengal Delta. The sub-objectives are to find out the phenomenon behind the evolution of a particular settlement pattern in the Bengal Delta in response to traditional ecological knowledge (TEK) and finally to validate the settlement pattern as the generic one which can be used as a basis for future planning and design at any scale and level.
The research has been conducted through a triangulation of literature review, phenomenological approach and qualitative data analysis. The analogical context is identified through the historic phenomenological interpretation of available literature. The historic settlement pattern is reconstructed for the phenomenological study in the present context to verify the prevalence frequency and intensity of the historic pattern. This research essentially attempted to connect methodically, the various threads and fill up the gaps to identify the order that prevails in the settlement pattern of the Bengal Delta, thereby testing the hypothesis, that “Bengal Delta has a generic settlement pattern”. From the three stratified zones, 22 case study settlements were selected at random for the field survey, KII and FGD. On analysing all the data, historic interpretation of the settlement patterns and logically identifying the phenomenon behind the development, a ‘generic settlement pattern’ is revealed. Theoretically bracketed settlement components, their growth pattern and character is further scrutinized in the analogous historic Bengal delta context to ‘confirm’ that they are tied up in a single thread and further validated in both rural and urban context.
The generic settlement module is found to vary between (1 km to 1½ km) x (1 km to 1½ km) with a population ranging from 30-100 homesteads. Depending on the context, scale, and level of development, this module takes on various shapes through logical transformation, mutation, adaptations or resiliencies. The elements of a settlement are connected both physically and psychologically. The generic settlement pattern as identified comprises of four parts i.e. homogeneous part, central part, circulatory part and community interaction part. The communication route gives the settlement inter and intra-accessibility with the community facilities and organize the whole settlement spontaneously with TEK and gives shape to the settlement. Settlements in Bengal Delta employ the wisdom, knowledge, and practices handed down from generation to generation. There is an order both in the internal system and external outline of the settlements. The pattern that is identified is generic in nature because it is found to be the basis of all the organic settlements at various scales and levels in Bangladesh (which is a part of the Bengal Delta) unless it is modified by some external forces.
The studies in the Bengal Delta context found some common denominator that provides the basis of a ‘generic pattern’ persisting and prevailing in all levels and scales when evolved by TEK organically. Transplanted ideas not rooted in the context, particularly during the colonial era, has brought about some changes in the settlement pattern that cause chaos. For sustainability purposes ‘transformation’ instead of ‘transplantation’ is identified to be the right approach for settlement planning. The generic settlement pattern that is identified for Bengal Delta can be used as a basic framework for any future settlement planning and design in this region for its sustainability.
Keywords: Generic settlement pattern, Bengal Delta settlement, Vernacular, Traditional Ecological Knowledge, Climate adaptation
Genetic and agronomic criteria are insufficient to explain the distinction made by farmers between a modern coconut hybrid and a natural coconut hybrid in southern India. Here we show that these modern and traditional coconut hybrids come from the same parental cultivars, and we analyze the attitude of farmers who name, characterize and treat the hybrids differently despite their biological similarity. From an anthropological perspective, this varietal assessment is not a free or isolated process. Indeed, farmer's evaluation of the new material is based on their traditional varieties, already known and used as a frame of reference. This comparison has less to do with the biological characteristics of the plant than with its qualities as a cultural entity within a human community. The large distribution scale of the modern coconut hybrids, their abundance, and the fact that their reproduction is technically assisted by scientists contrast with the rare, spontaneous appearances of the natural coconut hybrids in farmers' fields. By thus focusing our attention on human intervention, it is not only the planting materials that are being compared but also two crop creation processes and two social groups (farmers and scientists).
Les végétaux quittent leur statut d’objet passif sans puissance d’agir dans lequel l’humain les avait relégués. Mais peut-on dire qu’ils travaillent ? Un terrain ethnologique mené auprès de maraîchers AB et N&P dans le sud de la France décrit leurs différentes formes du travail avec les plantes, cultivées ou non, afin de caractériser ce qu’elles font en fonction des marges de manœuvre qui leur sont laissées. Les observations montrent des manières d’être végétales qui peuvent s’exprimer de façon plus ou moins autonome selon la capacité de les intégrer que montrent les maraîchers. Si les humains réussissent à accueillir ces manifestations végétales, celles-ci peuvent être caractérisées comme jeux en tant qu’ils permettent de casser les cadres anthropiques de production, faire évoluer les connaissances des maraîchers et permettre l’invention de nouvelles manières de travailler avec les plantes.
This article examines the wild-domesticated semantic field of colonial Guaraní, based on the vocabularies of Antonio Ruiz de Montoya (17th century) and Pablo Restivo (18th century). The progressive stabilization of the modern dichotomy of nature and culture is connected with the organization of the productive activities of the Jesuit missions from the Río de la Plata (in the region of Paraguay, Misiones at Argentina, southern Brazil and Uruguay), pointing out the incomplete nature of the domestication process. The analysis of the language applied to the words and phrases corresponding to the wild and domesticated poles allowed us to identify the forms of actions related to the links between humans, animals and plants.
Der Beitrag widmet sich einer Weiterführung der durkheimschen Soziologie, nämlich derjenigen, die den Körper und die Artefakte ins Zentrum des soziologischen Denkens stellt – eine durkheimianische Artefakt- und Techniksoziologie entfaltend. Zentral hierfür sind das spätere, nach Die Gabe (1924/25) entfaltete Werk von Marcel Mauss; sowie das von zwei eng mit ihm verknüpften Autoren, nämlich das des Anthropologen, Botaniker und Linguisten André-Georges Haudricourt (1911–1996) und des Anthropologen, Archäologen und Paläoanthropologen André Leroi-Gourhan (1911–1986). Deren vielfältige Disziplinzuordnungen sind im Übrigen bereits ein Hinweis auf eine ‚durkheimianische‘ Denkweise; es geht hier um eine transdisziplinäre Theorie des Sozialen oder von Gesellschaft, oder um gesellschaftsspezifische Artefakte, Praktiken, Körpertechniken. In einem ersten Teil wird die Bedeutung des Textes zu den „Techniken des Körpers“ von Marcel Mauss dargestellt (u. a. mit einem Blick auf das klassische Technik-theoretische Werk von Alfred Espinas von 1897). Im zweiten und dritten Teil geht es um die Soziologie der Techniken bei Haudricourt; und bei Leroi-Gourhan. Sichtbar wird hier eine ganz eigene, genuin französische, vielfältig vergleichend vorgehende Körper- und Artefakt-Soziologie, die Gesellschaften weltweit im Blick hält – als differente ‚technische Modi kollektiver Existenz‘, oder als differente Weisen, mit Artefakten und mit technischen Erfindungen umzugehen.
The study focuses on a form of managing and harvesting honey from migrating swarms of the giant Asian honey bee (Apis dorsata Fabricius, 1793). Closer to bee maintaining or bee tending than to beekeeping, the “rafter” technique consists of positioning, on the ground or in branches, a slightly inclined hardwood plank or a section of tree trunk under which the bees establish a colony by building their single-comb nest. The man-made structure (imitating a tree branch) facilitates the nesting of bees and has the advantage of being more accessible to harvesters than the tall trees or rock cliffs where colonies are generally encountered. The article shows how, in anticipation of the arrival (or the return) of migrating swarms, the harvesters of Belitung Island in Indonesia seek out and prepare a habitat that they consider to be suited to the behavior of the bees. It demonstrates that rafter harvesters have an extensive emic understanding of their environment and of the honey bees’ interactions with vegetation. In Belitung, local knowledge of the bees’ habitat and the rafter technique is not limited only to knowledge about the type of physical support that is appropriate, but also includes knowledge about how and where it should be placed: the position of a rafter is adjusted at each location to form a shelter that can be compared to a “niche” (in the Gibsonian sense). Belitung harvesters also stress the important role of sunlight in attracting the bees, an explanation also shared by scientists. We hypothesize here that their focus is not on the bees or the swarm as a sentient organism but on their own understanding of the environment’s properties.
The article addresses a new theme in anthropology, focusing on intra-actions among humans and the mineral world. Within an anthropology of the environment, in the context of the Italian Piave river, where water and stones were described by old gatherers as living beings, my ethnography discerns a European form of animism that attributed subjectivity, intentionality, ability and agency to non-humans, revealing an interspecies network of relationships hidden by the western naturalistic worldview. These data contribute to a reflection on Descolian ontological animism, recomposing the discrepancies of perspectives vised as contrasting, as the Ingoldian perception of the living being , De Castro’s perspectivism, and Barad’s new materialism, towards an anthropology of life.
Our hypothesis is that in Paraguay’s Jesuit missions the Indian authorities, whose language was Guaraní, identified the medieval political concept of love with their own conceptions of ownership and possession of others, while the Jesuits thought they had found the exact equivalent of their conceptions of love in the Guaraní verb ayhu. We show that this was a case of “double mistaken identity,” but that it was nonetheless productive in that it entrenched, for a very long time, a certain conception of asymmetrical mutual love in Guaraní-speaking societies. To conduct our demonstration we reread recent works in Tupí-Guaraní prehistory and anthropology and analysed documents written in Guaraní by mission Indian authorities between 1750 and 1810, which as a team we paleographed, transliterated, and translated for a open-access database, available at www.langas.cnrs.fr.
This article uses a typology of action framework to analyze a selection of the gospels’ parables. It does so by connecting these parables to A. G. Haudricourt and C. Ferret’s research on the “anthropology of action”. After summarizing Haudricourt’s and Ferret’s results, I relate modes of action to types of emplotment. I select four parables as the basis of my analysis, using J. P. Meier’s findings as a guide for selection. I discern in these four parables four modes of emplotment, which enables me to insert them into larger narrative networks found within the gospels. I locate the corpus of narratives determined this way in the context of Jesus’ time so as to better appreciate how the four modes of emplotment combine into a typology of action shaped by a specific social and cultural context. Within this typology of action, I put a spotlight on the way our corpus’ modes of emplotment make use of “discontinuous actions” (coined by Ferret). “Discontinuous actions” decisively initiate or correct a specified course of events. The stress on this dimension of action applies to the relationships occurring between humans and the natural world, within the social world, and between humans and the supranatural world, thus connecting one order of reality with another.
Il est courant, chez les historiens de l'Ancien Monde, de dire que la société primitive s'est prolongée selon deux lignes essentielles de développement. L'une aboutit à la formation des « grandes », des « hautes » civilisations de l'Antiquité : celles d'Egypte, du Bassin Méditerranéen, de la Mésopotamie, de l'Inde, de la Chine. L'autre aboutirait, au contraire, à l'apparition régulière et monotone des divers peuples barbares aux limites septentrionales du monde civilisé : aussi bien dans les forêts d'Europe que dans les steppes de la Russie Méridionale, les massifs montagneux du nord de la Mésopotamie et du nord-ouest de l'Inde, les steppes et les déserts du Nord de la Chine.
Du point de vue culturel, on considère d'ordinaire ces barbares comme plus évolués que les peuples primitifs, mais comme « barbares », néanmoins, si on les compare aux sociétés dites civilisées.
Nous voudrions signaler ici, dans la protohistoire de la Chine, une série de faits d'ordre technique qui apparaissent en liaison avec certains comportements. Ces faits orientent vers une hypothèse : puissent les critiques et les suggestions permettre de pousser plus avant!
La préhistoire de la Chine est mal connue, ou plutôt on ne possède que des points de repère isolés. Rien n'est venu jusqu'ici combler la grande lacune qui sépare le paléolithique de la fin du néolithique. Rien non plus ne permet d'expliquer la transformation radicale qui semble marquer le passage de la fin du néolithique aux débuts de la période historique, et. pourtant, ces deux termes importants du développement de la civilisation chinoise ne sont pas tellement éloignés.