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« La sociologie est sans doute un projet scientifique, mais pour le sociologue elle est avant tout une manière de voir le monde – c’est-à-dire une poétique au sens étymologique du terme, c’est-à-dire au sens où Orphée fait le monde quand il l’énonce ». Présentation Comment la sociologie compose-t-elle avec la Méditerranée ? Telle est la question qui s’est posée lors de l’organisation du soixantième anniversaire du département de sociologie d’Aix-Marseille (1959-2019). En effet, malgré des éch...

Between 1895 and 1950, the Tibetan government took several steps to improve the firearms and artillery of its troops, setting up local factories and negotiating with foreign powers to purchase arms manufactured abroad. These imports were directly related to the political relationship with these countries and required the introduction and diffusion of new knowledge and techniques among Tibetan troops. Based on Tibetan and English sources, this article discusses some of the challenges met by the Tibetan government in this process and gives an overview of the variety of modern firearms that the Tibetan army used in the early twentieth century., Annali di Ca��� Foscari. Serie orientale

International audience; East African families are heterogeneous institutions, fluid and in transformation. The region is home to a range of competing and sometimes contradictory value systems, with a variety of ethics, codes and practices regarding such matters as marriage, divorce and bridewealth. The intertwining of multiple value systems, together with demographic shifts, intermarriages, dynamics of internal and international migration and new professional avenues have a fundamental bearing on expanding the array of family configurations.The spread of informal unions can in part be understood as a response to economic changes initiated by the structural adjustment programs of the 1980s, and a limited ability to meet the social prerequisites of legitimate family-making, like wedding and marriage costs and the payment of bridewealth, i.e. the transfer of wealth from the groom’s to the bride’s kin. However, individuals and couples of all generations actively re-imagine the future of marriage beyond bridewealth, increasingly questioning the meaning, role and validity of marriage payments, wedding requirements and separations.Changing family constellations and new interpretations of non conventional family-making, where marriage is not officially sanctioned, cohabitation is not an option, or patrilinear ties are less important than matrilateral, may pave alternative pathways for achieving upward social mobility, especially in the context of mobility and migration through kinship networks. In this chapter we wish to address the diversity of marriage in East Africa from a local and gendered perspective. After a quantitative overview on marriage in Kenya and Uganda, we will be focusing on marriage ceremonies, the meaning of divorce for social status and self-accomplishment and finally, the role of mobility in making and unmaking marriage.

Les publications de Rik Ceyssens, anthropologue dont le terrain privilegie est la region du Kasai en Republique democratique du Congo, sont bien connues des historiens qui se sont interesses a la periode de la fin du XIXe siecle, lorsque des structures etatiques sont deconstruites et reconstruites en Afrique centrale, notamment sous l’action des Balungu, pour citer un essai publie par l’auteur en 1998. L’ouvrage dont il est question ici releve lui aussi et de l’histoire et de l’anthropologie,...

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International audience; In the last months of the German rule in Lithuania, various military-political groups fought the occupiers, their collaborators, and each other in the multi-ethnic regions of the Generalbezirk Litauen. Many civilians marked as “enemy sympathisers” fell victim to this multidirectional violence. This chapter interrogates the relationship between violence, gender, and ethnicity in the mobilising discourse and anti-partisan violence of Local Force battalions (Litauische Sonderverbände, Vietinė rinktinė), set up by the German authorities in February 1944. It discusses three factors that enabled the occupation regime to recruit Lithuanian men to fight Polish and Soviet partisans: the memories of violent multi-sided conflicts between Poles, Lithuanians, and Soviets that erupted at the end of the Great War, the Soviet takeover of 1940, perceived as a humiliation and symbolic emasculation of Lithuanian soldiers, and the opportunity to assert the dominance of ethnic Lithuanians in the predominantly Polish-speaking Vilnius region. The chapter also suggests that Local Force violence should be approached within the context of the multidirectional violence that intensified in south-eastern Lithuania in the spring of 1944 rather than as a manifestation of the ancient hatred between Poles and Lithuanians.

Nicole Grandin nous a quittes, a l’âge de quatre-vingt-dix ans, le 27 decembre 2020, jour de la Saint Jean d’hiver – fete qui, dans le calendrier chretien, est comme Noel, associee au solstice d’hiver et symbolise le passage de ce bas monde vers une eternite de lumiere. Il n’est pas aise de faire la biographie d’une personne tres discrete, qui nous a laisse peu de reperes. Elle etait nee a Quimper le 16 juillet 1930. Elle mentionnait une enfance et une adolescence itinerantes : son pere trava...

International audience; The emergence of illiberal science policy also raises serious questions about the European scientific authorization process as the rapid spread of illiberal science policies, such as closing accredited study programs and research institutions, privatizing higher education, appointing university leaders based on their loyalty to the government, ignoring quality assurance, etc. demand not only a reaction but also critical analysis. The article applies the theoretical framework of the polypore state (Grzebalska, Pető) to tackle the difficulty lies in understanding the rise of illiberal science policy in Hungary, as it is a twofold case study in both polypore government control/state capture, and neoliberal marketization of higher education. The rapid spread of illiberal science policies, such as closing accredited study programs and research institutions, privatizing higher education, appointing university leaders based on their loyalty to the government, ignoring quality assurance, etc. demands not only a reaction but also critical analysis. 1 In this paper I claim that science policy, as a national competency with an international character, is especially suited to spearhead illiberalization efforts because it offers something no other policy field can offer: academic authorization. Via academic authorization, science policy secures the legitimacy of all other illiberal states' activities. Illiberal politicians and oligarchs alike recognized the importance of educational institutions as sites of knowledge production and transfer, training of loyal supporters, academic authorization, and dissemination of ideas abroad. Illiberal spin doctors have similarly acknowledged that the academic authority granted by these organizations is necessary not only to legitimize their ideological agenda, but more importantly to secure employment for the loyal supporters who will train further loyal supporters, who then will take over the already existing educational and research institutions. In their communications, evidence-based policymaking has been the basis of governance. Illiberal politicos also refer to surveys and research conducted by experts, with the difference that the surveys do not meet academic standards and boast neither authorization from academic institutions nor measurable scientific achievements. 2

International audience; Drawing on fieldwork carried out among different South African poor people's movements, this article explores what is played out on the fringes of this type of mobilization. Away from the noise of demonstrations, we can observe the particularities of a commitment that links together the cause being defended, the immediate socio-spatial environment of the activists, and their everyday worlds-a commitment that is rooted in the 'regime of the near'. The space of activism thus coincides with the spaces in which the daily lives of these women and men unfold. I argue that this approach helps us better understand how mobilization spreads and how it can be sustained. It also makes it possible to measure more precisely that on which the legitimacy claimed by the movement and its visibility are based, as well as the persistence of commitment.

Pierre Bourdieu’s most important work published in 1979, Distinction. A Social Critique of the Judgement of Taste, provides a privileged observation site for studying translation in the social sciences and humanities. In the elaboration of his central concepts, Bourdieu makes use of numerous operational concepts, exploits a sociological corpus deeply rooted in the French context, but proposes a universal methodology. This article selects excerpts from the Chinese translation published in 2015, in which the translation of certain operational concepts raises questions; it is also noted that the French society corpus poses problems of explanation. This will thus be an appropriate occasion to examine the notion of habitus, not in terms of revealing the author’s characteristics, but to know the habitus of the work and that of its translation., La Distinction. Critique sociale du jugement, l’ouvrage le plus important de Pierre Bourdieu, paru en 1979, offre un poste d’observation privilégié pour étudier la traduction des sciences humaines. Dans sa thématisation des concepts centraux, le sociologue français recourt à nombreux concepts opératoires, exploite un corpus sociologique ancré dans le contexte français, mais propose une méthodologie universelle. L’article choisit des extraits de la traduction chinoise publiée en 2015, dans lesquels la traduction de certains concepts opératoires soulève des questionnements ; on remarque également que le corpus franco-français pose des problèmes d’explicitation. Ce sera ainsi l’occasion d’interroger la notion d’habitus, non pas pour ce qui révèle les caractéristiques de l’auteur, mais pour connaître l’habitus de l’œuvre et celui de sa traduction.

L’image animée a constitué au début du XXe siècle un nouvel outil au service de la propagande éducative des États désireux de transmettre aux populations une vision du monde, un récit partagé, un socle identitaire commun. En abordant successivement, dans une perspective comparative, les situations propres à la IIIe République française et à la période fasciste mussolinienne, cet article se propose d’analyser la façon dont la cinématographie éducative a été pensée puis organisée par les deux États, et comment les films utilisés se sont chargés de leurs idéologies respectives.

For 40 years, Nigeria has separated its citizens into two categories, ‘indigenes’ and ‘non-indigenes’. Indigene citizens can trace their genealogical roots back to a community in a locality. All local governments (LGs) in Nigeria issue certificates of indigene, which give access to the job market and university. This issuance of certificate of indigene has received scant academic attention despite the centrality of the indigeneity issue in Nigeria. In the two last decades, issuing certificates has become part of the political tensions and mass violence in Plateau State (Jos) as politicians and bureaucrats have transformed certificates to exclude most of the population from the local citizenship. Through an ethnographic approach, this article explores how a politics of suspicion can contribute to the growing literature on legal identification. Focusing on local authorities helps in understanding the centrality of suspicion in the making of new undocumented citizens which are not minority groups (foreigners, migrants and asylum seekers) usually targeted by national authorities. The complicated procedures to get certificates and the production of fake ones are an outcome of this politics of suspicion. The article also shows that a locally paper-based bureaucracy could expand at the same time as—and while being disconnected from—biometric identification.

Le 27 février 2021, sur le site archéologique maya de Iximché, le président de la république guatémaltèque Alejandro Giammetti assistait à la cérémonie d’ouverture des célébrations du Bicentenaire. À l’occasion de l’anniversaire de la signature de l’acte d’Indépendance, des évènements sportifs et culturels ont été prévus dans les différents départements du pays jusqu’au 15 septembre 2021, jour de la fête nationale. L’unité nationale constitue le socle des discours et de la mise en scène mobil...

L’Invention du monde [The Invention of the World], directed by Michel Zimbacca and Jean-Louis Bédouin, can show us the role of film in the relationship between ethnology and surrealism in the aftermath of the Second World War. These two filmmakers belonged to the younger generation of staunchly anti-colonialist surrealists who admired primitivism and were interested in renewing the fantasmatic potential of cinema. The bold visual and sound editing of this medium-length film, which takes the human sciences as its material, mixes totems, transformation masks and extracts from films taken in the field, woven together by a poem-commentary by Benjamin Péret. Through an analysis of the making of the film, the networks mobilised and its limited but enthusiastic reception, this article shows the many protagonists revolving around film-making at the time and underlines how the ethnological milieu fitted into this.

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This article, divided into two parts, traces and discusses two pairs of analogies invoked in Sanskrit(ic) literature to articulate the paradox of God’s oneness and multiplicity vis-a-vis the souls and the manifest world, reflecting the philosophical positions of pariṇāmavāda (and bhedābheda/dvaitādvaita or, in some cases, viśiṣṭādvaita) and vivartavāda (and abheda/advaita). These are, respectively, the analogies of fire in wood and dairy products in milk, and moon/sun in pools of water and space in pots. Having introduced prevalent ideas about the status of the supreme principle(s) vis-a-vis the souls and creation in Śaivism, Sāṅkhya, and Vedānta, and having investigated instances of the first pair of analogies in multiple textual genres in Part I, here I turn to the discussion of the second set of analogies. Having proposed that the first set reflects the influence of pariṇāma-Vedānta on an early strand of the Śaiva textual corpus, I argue that the second set, attested prevalently in relatively late sources, betrays a (post-)Śaṅkarian origin (even if it was used in a pariṇāma-sense), thereby suggesting a vivartavāda-Advaita Vedānta influence on the Śaiva corpus after the 9th or 10th century.

From medieval times to the present, calligraphy has been theorised as a product of “spirit” rather than of the hand, and has b­een situated atop the Chinese aesthetic hierarchy. Recognising calligraphy as a key aspect of national identification, the People’s Republic of China applied for its recognition to the Representative List of the Intangible Cultural Heritage of Humanity. Through the process of constructing calligraphy as Intangible Cultural Heritage (ICH), a simplified calligraphic canon emerged, which epitomises the “correct spirit of tradition.” Building on art historical and anthropological questions of transmission and authentication of the classical tradition of calligraphy, this paper challenges this idealised conceptualisation by investigating how a contemporary Chinese ICH regime has worked to “entextualise” calligraphy into present social and political circumstances.

International audience; In the historiography of the wild child, Dr Jean Itard (1774-1838) represents astarting point, and Victor of Aveyron, a paradigmatic case. But it is also the end-pointof a long history in metaphyics, in which the nature of the human soul is the centralontological and epistemological problem. A critical moment in the seventeenth centurypoints forwards to the nineteenth century: every human being possesses an innate ideaof his or her soul, but how does this idea become operative? Or equally, why does itnot become operative, or only with great difficulty, in certain humans? And what canbe done about this? The case of Victor is, from this standpoint, an “empirical” shorthandfor the “rationalist” problem of how the soul is awakened. This article sets out totrace the development and reception of this metaphysical background, and to explainDr Itard’s clinical assessment of Victor's case in the light of a history of epistemology.; Dans l’historiographie des enfants sauvages, le Dr Jean Itard est un point dedépart et Victor de l’Aveyron, un cas paradigmatique. Or, c’est aussi l’aboutissementd’une longue histoire métaphysique : la nature de l’âme humaine est le problème ontologiqueet épistémologique central. Un épisode décisif du xviie siècle fait ainsi référenceau xixe siècle : si tout homme possède une idée innée de son âme, comment cette idées’actualise-t-elle ? Inversement, pourquoi ne s’actualise-t-elle pas, ou difficilement, chezcertains hommes ? Et que peut-on y faire ? Le cas Victor est un concentré « empiriste »de ce problème « rationaliste » : comment éveiller son âme ? Dans cette perspective,l’objectif de cet article est de reconstituer la formation et la réception de ce cadre métaphysiquepour expliquer le jugement clinique du Dr Itard sur le cas Victor dans uneperspective d’histoire épistémologique.

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International audience; The vague concepts of the Smart city have left a significant gap for researchers to amplify the knowledge cavity. This work delved into the implementation of Smart city in The Metropolis of Lyon, France, which strongly involved public and private governance. A project named Smart Electric Lyon (SEL), organized by the Group Electricté de France (EDF), reflects Lyon's urban ecosystem as a test-bed platform to demonstrate Smart meter technology. In return, The Metropolis of Lyon seized the opportunity to promote SEL as a new reference for the local Energy Transition initiatives. This work underlined the governance model of SEL as a Smart city that encompassed a plethora of interests in both public and private. Here, the governance is comprehended in two ways, the first was the role of SEL as a technical setting to satisfy the EDF Smart meter experiments and the second was the Janus of the socio-technical and politics of SEL that compel with the local agenda. This work employed a qualitative method, deploying in-depth semi-structured interviews with dozens of key actors and intense field observations. The findings showcase SEL Smart city project as a co-production of the public and private interests rather than a merely digital innovation process. The approach through the territorial standpoint has allowed depicting a multilevel interest from different stakeholders culminated under the form of a Smart city on the city stage.

This article explores the vocabulary used for shame in a children’s periodical from Lahore, in colonial North India. Following decades of reconfigurations of norms of behaviour and of akhlaq (moral...

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This article aims to analyse of the relevance of female authorship in the creation of contemporary epistolary cinema, focusing on letter-films and filmic correspondences. The works of various filmmakers are essential to understand the evolution of these enunciation devices since the emergence of cinematic modernity to the present moment. Since Agnès Varda represented an epistolary correspondence between women –L’une chante, l’autre pas (1977)– and Marguerite Duras created an epistolary diptych as two identity-alterity variations –Aurélia Stéiner (1979)–, other women filmmakers have developed this cinematic form. Letter-films delve into epistolary seriality and materiality –Cartas visuales (Tiziana Panizza, 2005-2012) and Envíos (Jeannette Muñoz, 2005-2017)– and deepens the concept of alterity –Elena (Petra Costa, 2012). Filmic correspondences work on emotion-image –This World (Naomi Kawase and Hirokazu Kore-eda, 1996), In Between Days (Naomi Kawase and Isaki Lacuesta, 2009)– and shows female intersubjectivity –So Yong Kim (2011), Life May Be (Mania Akbari, Mark Cousins, 2014), A Moon for my Father (Mania Akbari, Douglas White, 2019), Transoceánicas (Meritxell Colell Aparicio, Lucía Vassallo, 2020). Women’s letter-films and filmic correspondences delve into the exploration of intimate space, authorial vindication and epistolary materiality, in order to create diverse experiences of female alterity and intersubjectivity.

International audience; Richard Bell gives Kor 23, 12-14 as an example of “hidden rhymes” by the addition of rhyming segments in -īn, which is, with -ūn, the rhyme of this sura. Their removal would reveal a small and semantically coherent piece of seven verses rhyming in -ah (or -a for Montgomery Watt). If this passage is used for the history of the text by Western scholars of the Qurʾān, it could also be used for the history of the Qurʾānic language and style by Arabic linguists. Without removing any elements, but basing my analysis on the rasm, which notes the pausal pronunciation of the tāʾ marbūṭa and thetanwīn-an, I show that Kor 23, 12-14 constitutes a pure piece of saǧʿ. It breaks down into eight segments, seven of which are syntactically parallel, rhyming in -īn, -ah and -ā, -ah being also an internal rhyme in 12 and 13. A single segment, the seventh, rhymes with no other but would rhyme with a constituent of 13 if we remove the case ending. And if we remove the whole set of final short vowels, be them inflectional or not, wesee that all components of 23, 12-14 rhyme with each other. We then hypothesize that Qurʾānic Arabic is without desinential inflection, and that this syntactically irrelevant inflection was introduced for prosodic reasons linked to the chanting recitation of the Qurʾān (taǧwīd).; Résumé Richard Bell donne Cor 23, 12-14 comme exemple de « rimes cachées » par l’adjonction de segments rimant en - īn , qui est, avec - ūn , la rime de cette sourate. Leur suppression révélerait une petite pièce, sémantiquement cohérente, de sept versets rimant en - ah (ou - a pour Montgomery Watt). Si ce passage est sollicité pour l’histoire du texte par les islamologues, il pourrait l’être pour celle de la langue et du style coraniques par les linguistes arabisants. Sans supprimer d’éléments, mais en nous fondant sur le rasm , qui note la prononciation pausale du tāʾ marbūṭa et du tanwīn-an , nous montrons que Cor 23, 12-14 constitue un pur morceau de saǧʿ . Il se décompose en huit segments, dont sept syntaxiquement parallèles, rimant en - īn , - ah et - ā , - ah étant également rime interne en 12 et 13. Un seul segment, le septième, ne rime avec aucun autre, mais rimerait avec un constituant de 13, si on supprimait la flexion désinentielle. Et si on supprime l’ensemble des voyelles brèves finales, flexionnelles ou non, on s’aperçoit que c’est l’ensemble des constituants de 23, 12-14 qui riment entre eux. On fait alors l’hypothèse que l’arabe coranique est sans flexion désinentielle et que celle-ci, syntaxiquement non pertinente, a été introduite pour des raisons prosodiques, liées à la récitation psalmodiée du Coran ( taǧwīd ).

International audience; Four institutional features such as confidence vote, electoral system, candidate nomination, and decree power can affect the degree of party discipline in France. Other than four institutional factors, this chapter also asserts that three contextual factors such as the popular support for the president, the ideological cohesiveness of the majority, and the majority micromanagement can affect the president’s ability to steer the legislative agenda. In France, the majority of presidents have experienced defections of partisan members who have different preferences or stances in conflict with theirs.; Cette contribution étudie les logiques du soutien de la majorité parlementaire aux projets législatifs impulsés par le président de la République en France. Ce soutien est important mais tend néanmoins à décroitre au fils des décennies. Il se fonde tant sur des logiques structurelles, de règles constitutionnelles et électorales, que sur des facteurs contextuels dont la qualité du management du groupe majoritaire par l’exécutif.

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Le confinement généralisé de la population urbaine de Wuhan au début de 2020 en vue de contenir l’épidémie de Covid-19 a soulevé de nombreux problèmes liés au quotidien des habitants, comme l’alimentation. Le sondage à distance de 155 Wuhanais complété par des entretiens avec des acteurs de la vie locale aide à comprendre comment ces situations ont été vécues et partagées à l’intérieur des communautés résidentielles et à l’échelle des quartiers. À travers la question de l’approvisionnement alimentaire, l’enquête éclaire le rôle des comités de résidants et souligne l’apport des réseaux socionumériques dans la mise en œuvre d’une gestion de proximité, matrice collective des villes chinoises contemporaines. The lockdown of the Wuhanese population in early 2020 to contain the spread of the Covid-19 epidemic raised many challenges. Among others, maintaining a continuity of daily life activities such as food supply was a key concern for the public administration. The remote survey of 155 Wuhanese, supplemented by interviews with local actors, sheds light on how these situations were experienced and shared among residential communities. Through the issue of food supply, this survey highlights the role of the residents' committees and underlines the contribution of digital social networks to neighborhood-level management, both being core characteristics of the contemporary Chinese cities.

In Togo, the opposition movement behind the anti-government protests that broke out in 2017–2018 appears to reflect a greater role for Islam in politics. Tikpi Atchadam, leader of the Parti National Panafricain, was the preeminent figure in the movement, having built a solid grassroots base among his fellow Muslims. This article examines the unique role that Muslim leaders played in these protests, as well as the Faure Gnassingbé regime's strategic response. The ruling party made spurious claims against Muslim opponents, associating them with a dangerous wave of political Islam. I argue that by portraying Atchadam as the leader of a radical ethnic and religious movement with Islamist goals, Faure Gnassingbé and his supporters sought to weaken this emerging challenger and deter members of the public from backing calls for political change. The strategy also helped garner support from Western countries while simultaneously driving a wedge between Muslim community leaders.

International audience; This article focuses on issues of land tenure to retrace the history of how Hawai'i's Mauna Kea volcano was 'discovered' by and for astronomers. In the aftermath of Hawai'i's 1959 accession to US statehood, an inhospitable tract of land was suddenly heralded as being 'probably the best site in the world' for the observation of the Moon, planets and stars. Political and academic institutions moved decisively to secure exclusive rights over the land and started to market it to off-island scientists. In the mid-1970s, a first major project, the Canada-France-Hawaii Telescope, caused intense pushback from environmental activists and recreational users of the mountain. With the rebirth of the Hawaiian sovereignty movement, the tension surrounding astronomical facilities on Mauna Kea only increased, foreshadowing the conflicts to come.

International audience; The mass protests that have shaken Belarus since August 9, 2020 are occurring not only in the capital but also in provincial towns and even in smaller municipalities in Belarus. The protest does not seem to be affecting the countryside, however. This article, based on an ethnographic survey conducted in rural Belarus between 2006 and 2013, analyzes the roots of the attachment to Lukashenka's regime in these territories. The article describes the moral economy of kolkhozes, that is, the normative bases on which these social worlds are founded: equality, solidarity, and dignity. At the same time, the analysis reveals the figures of the moral offenders that rural inhabitants identify as posing a threat to their worlds: the profiteer, the idler, and the moralist. This defines the expectations toward politics that can be identified in the countryside, which essentially boil down to the conversion or punishment of these “moral offenders.”

Non-translation has not been adequately theorised despite its relevance to conceptualising how texts circulate across linguistic and cultural borders. This article outlines a theory which defines non-translation in three ways: first, in terms of systemic resistance to translation; second, as a set of procedures forming part of an overarching translation strategy; third, as the result of discourse that conceals the process of translation for various purposes. It describes the characteristics of ideological, economic, and poetological resistance to translation, categorising environments as hostile or hospitable depending on the extent to which translation is prevented from happening. Moving beyond a binary opposition between translation and its negative, the article then considers how partial non-translation might be used as a procedure to facilitate the translation of the rest of a text. Finally, the ways in which translational actions are concealed or negated, and thus rendered non-translations, are examined. The overarching aim of the article is to contribute a workable theory of non-translation that will serve as the basis for future studies of translation as a practice, process and product.

The recent renewal of the historiographical debate on the ‘global sixties’ has been made possible by moving away from an exclusive focus on 1968 in the United States and Western Europe as well as b...

International audience; Too often, African cities are not considered fully part of the world, treated as “off the map” or as underdeveloped peripheries not contributing to cultural globalisation. But African cities host many foreigners from all over the world, especially since the 1990s, including Chinese, Indians, Arabs, Brazilians, Europeans, and of course, people from other African countries. The numerous migrants from countries of the global South are a new phenomenon and are be the focus of this paper, approached from the perspective of urban society as a whole. This is a major issue among the rapid changes experienced in urban African societies, but it has received little academic attention until now as far as everyday life and ordinary places are concerned. The paper deals with the issue of a neighbouring cosmopolitanism at the very local place.The paper focuses on the spatial practices of these people from abroad: where and how they live in the studied cities, what they do there, and above all, where they go to socialize: local places of sociability where there may or may not be cosmopolitan interactions as well as newly created, so-called “ethnic” places such as restaurants, casinos and other leisure settings. It explores the social and cultural interaction processes in such places, wherein locals and foreigners develop interactions and create new practices and representations from abroad. Locals in particular develop new forms of exoticism that are turned to many parts of the world, not only toward Western references. Residents of African cities are as cosmopolitan as urbanites elsewhere in the world, especially as much as Westerners, who do not have a monopoly over cosmopolitanism as an attribute.Ethnographic methods were used to research these cosmopolitan practices and representations in Antananarivo (Madagascar) and Maputo (Mozambique), mainly through observation and interviews of foreign residents and locals interacting with them.

International audience; This study aims to bring to light some ways of being-in-town that organize desires for being-in-the-world. Drawing on 20 years of anthropological fieldwork in Dakar, it relies on a simple yet substantial premise: a very large number of urban Senegalese youths express a strong desire to move North, or West, while only a small minority will be able to do so. My questioning focuses on those who stay but whose modes of sticking around are deeply influenced by their longing for a larger world (Fouquet 2008). Ethnographically, and in view of contemporary expressions of "cityness" (Sassen 2010), this can be made visible by peculiar uses of the city with social and cultural mobilities tending to compensate for an unreachable geographical one. More broadly, such configurations can be understood in terms of the concrete urban cosmopolitan experiences they convey-that is, a cosmopolitanism that emerges in the wake of constant non-travelers' paths into the city as compared to the ability of "frequent travelers" to move around the world (Calhoun 2002). This can seem counterintuitive as the individual potential for mobility has long been positioned as the most important criterion in defining (admittedly in its elitist version) the cosmopolitan condition. In my work in Dakar, mobility remains a key issue, but rather on the level of an intentionality closely mediated by a "globalization of dreams" (Geschiere and Rowlands 1996), thus introducing a discussion of the cultural and socioeconomical perimeters of cosmopolitanism itself. My ambition here is to define cosmopolitanism not so much as the convenient reflection of (privileged) social status but rather in inherently relational terms-that is, "being cosmopolitanism rather than," "citizen of the world rather than," "member of the world society rather than," "well aware of global cultural trends rather than," and so on.

This chapter proposes a spatial perspective on the analysis of social change in the making via a study of artisanal and small-scale gold-mining sites in Guinea based on twenty-two months of fieldwork between 2011 and 2019 in the region of Upper Guinea, where increasing numbers of inhabitants have been circulating between artisanal and small-scale mining sites to search for gold since the price of gold rose between 2008 and 2012. The chapter starts by discussing artisanal and small-scale mining spaces through the notion of hotspots of transition, insisting on their liminal character. This liminality is analyzed as a spatial framework in which new opportunities emerge regarding gender—women’s adoption of what is considered masculine behavior, for instance—and where instantaneity is more privileged than continuity in some actions, such as those associated with consumption. More generally, it shows how the potential for change in artisanal and small-scale mining spaces is closely linked to their ephemeral nature. The relationship between space and temporality is more explicitly discussed in the second part of the chapter, which explores how the ephemerality of artisanal and small-scale mining spaces has recently been challenged by the Guinean government’s move to control mining mobility and fix mining sites spatially by delimiting legal mining territories. Since 2015–2016, multiple military operations have been conducted to expel miners from land for which the Guinean State has given industrial companies legal permits to prospect for and mine gold. This part of the chapter analyzes the socio-spatial consequences of this situation and shows that perceptions of time and of social change are constructed by the forms that space take.

In this introductory chapter the authors discuss ways of studying change that go beyond a chronology of events and sweeping laws of evolution and that take into account the ways in which people live through, experience, desire, create, and challenge change. How can we‚ at the same time‚ gain a longue durée perspective on societal transformations and give a truthful account of the ways our different interlocutors describe, name, and understand the changes they are living and the kinds of future they expect? The authors first situate this question within broader disciplinary debates, focusing particularly on debates in anthropology and its focus on studying history and change through ethnography. Ethnography is a crucial instrument for uncovering and analyzing the relationship between emic and etic perspectives of change, as well as the complex and often contradictory interplay of continuity and change beyond linear periodization and teleological presuppositions. The authors argue for a combination of multiple methods of investigation that borrow from both ethnography and other methods of data collection and analysis, and for an analytical framework that articulates three levels of analysis: the unit of analysis, the empirical data and the metanarratives of change.

International audience

International audience; Cet article étudie le rôle de la femme dans les proverbes kazakhs. Les proverbes sont le reflet de la mentalité d’une société et s’inspirent de la vie tout en touchant différents aspects de la culture, des traditions et coutumes d’un peuple. Les proverbes consacrés à la femme mettent en évidence son intelligence, sa loyauté, sa capacité de résoudre les conflits et son rôle dans l’éducation des enfants. Ces aspects sont présentés comme des caractéristiques propres aux femmes et déterminent les rôles occupés par celles-ci dans la société kazakhe.

Online first; International audience; A Dakar, la mise en œuvre du droit par les juridictions familiales (conséquences du divorce) et pénales (répression de l’homosexualité) participe à la consolidation d’un ordre social hétérosexuel et patriarcal qui conforte les inégalités de genre. L’article propose un retour sur le déroulé de l’enquête et sur les méthodes mobilisées qui ont conduit à ces résultats. L’articulation de différentes méthodes qualitatives - étude d’archives (jurisprudence, documents juridiques, débats parlementaires), entretiens et observations - a permis d’opérer une triangulation des données dont la portée heuristique réside dans la capacité à dévoiler les processus de catégorisation de genre qui s’opèrent dans la mise en œuvre du droit; In Dakar, Senegal, the way law is implemented by family courts (consequences of divorce) and penal courts (repression of homosexuality) contributes to consolidating a heterosexual and patriarchal social order that reinforces gender inequalities. This article offers a retrospective overview of how the study was conducted and the methods used to reach these results. By bringing together different qualitative methods – archival work (on jurisprudence, judicial documents, and parliamentary debates), interviews, and observations – it became possible to triangulate data, the heuristic value of which resides in its capacity to reveal the processes of gender categorisation at work in the implementation of the law.

International audience; Alors que le projet français de loi de programmation (pluriannuelle) de la recherche (LPR), en cours d'examen parlementaire 1 , suscite des inquiétudes légitimes dans le monde académique, on s'interroge rarement sur les sources d'inspiration qui ont guidé ses rédacteurs/trices. Pourtant, ce texte qui fragilise l'emploi scientifique statutaire, en introduisant des contrats dits « de mission » et des « chaires de professeur•e•s juniors » et qui généralise la recherche sur projets, introduit un modèle d'enseignement supérieur et de recherche (ESR) largement mis en oeuvre dans d'autres pays européens depuis une vingtaine d'années et singulièrement en Allemagne. Comme le soulignait, dans une tribune récente, un collectif de chercheur•e•s francoallemand•e•s créé à Berlin 2 , dont les auteur•e•s de cet article sont parties prenantes, les orientations de la LPR sont étrangement familières à celles et ceux qui connaissent bien le système d'enseignement et de recherche allemand 3 .

In the early 1990s, Niger saw growing anger towards the military regime in power, not only because of police violence, but also due to its economic and social policies, particularly its first structural adjustment programme. After several months of revolts, the regime fell, giving way to a democratic government in 1991. Under pressure from international financial institutions, the new government quickly embarked on the same economic and social path as the previous one and adopted an adjustment policy, resistance to which had played a fundamental role in its accession to power. The government faced increasing street protests, and was overthrown by the army in January 1996, with most of the population not mobilizing to protect the democratic institutions. This article examines the conflicts of rationales that marked these few years, and shows how, by whom, and to what extent these rationales were opposed in practical terms. It also offers a social history of the adjustments by looking at how they were received by the people. By so doing, it looks back at a moment that has profoundly marked Niger's recent history: in this country, as in others, the adjustments have reconfigured rivalries, produced violence, and left an indelible mark on the political imaginary up to the present day.

Mali's first nonstate radio went on air during the authoritarian rule of Moussa Traoré in 1988, challenging the common narrative that ties political and media liberalization together. Negotiations were conducted by Italian NGOs at a time when such organizations had become key political actors in Sahelian countries. The implementation of Radio Rurale de Kayes was part of a wider infrastructural project that notably included a road. This historical account follows the metaphorical and literal association between the radio and the road in order to reflect on mobility and its constraints. Tracing the radio's trajectory from space-making to community-building, it shows how the station managed to sustain itself thanks to its position within an emerging network of associations led by return migrants and because of how it fitted into local infrastructures of mobility, thus calling for a stronger attention to the relation between radio, the audiences it convenes, and space.

International audience; Mass tourism in Zanzibar has been accompanied by a virulent denunciation of the dress, bodily, and sexual practices of white women, who have been accused of perverting the local culture. More specifically, they have been held responsible for the emasculation and feminization of Zanzibar’s male youth engaging in compensated intimate relations with them. In this article I argue that sexual relations between white women and Zanzibari men show the capacity of young Zanzibaris to recompose the balance between the two traditional axes in the construction of masculinity, namely economic power and sexual performance. While the economic power of Zanzibari men has suffered from capitalist globalization, sexual potency and expertise, as well as competition between men for access to women’s bodies have become key aspects of affirming masculinity.

Dans cet article, nous mettons en evidence l’importance du phenomene hierarchique dont certains traits ont ete jusqu’ici largement sous-estimes dans les sociologies nord-amerindiennes. Nous cherchons a degager, a partir d’une analyse des sources coloniales portant sur les Muscogee (Creek) et des groupes voisins au xviiie siecle, certains aspects fondamentaux du fonctionnement de la hierarchie dans ces societes. Nous entendons ainsi ouvrir des perspectives comparatives pour l’anthropologie politique de l’Amerique du Nord, et pointer les enjeux de cette discussion dans l’interpretation de l’histoire de ces societes aux xviiie et xixe siecles.

International audience; « Sujet féminin », deux mots dont l’association ne relève pas de l’évidence à la charnière du XIXe et du XXe siècle, qui plus est dans le champ littéraire russe (époque dite de « l’Âge d’argent »). L’exemple de Lidia Zinovieva-Annibal éclaire deux facettes de cette thématique, la première révèle les chemins escarpés qu’elle a empruntés pour s’imposer comme écrivain dans la société de son époque, et la seconde que nous développerons ici, montre comment à travers son œuvre l’auteure dessine une vision originale du sujet féminin.Zinovieva-Annibal renverse les représentations habituelles diffusées par la tradition et réélaborées par ses contemporains symbolistes, où la femme représente un idéal de pureté désincarné ou bien à l’inverse un corps débordant de sexualité, abime de perdition pour l’artiste-créateur, sauf à l’utiliser comme étincelle éphémère.Les personnages que crée Zinovieva-Annibal, notamment dans son texte le plus innovant consacré à des temps forts de l’enfance, Bestiaire tragique, renversent le propos et prennent appui sur le corps et les élans amoureux pour se constituer en sujet, reconnaître la force des désirs et l’utiliser pour s’affranchir des modèles collectifs et du conditionnement instillé par l’éducation.Ce sujet universel, qui a toutes les caractéristiques de « l’identité moderne » analysée par Charles Taylor, est néanmoins féminin car issu du regard sur soi d’une femme qui met à jour le pouvoir des discours qui catégorisent les femmes et les privent de parole.Les commentateurs contemporains considèrent d’ailleurs Zinovieva-Annibal comme féministe, bien qu’elle n’ait pas directement contribué au mouvement d’émancipation des femmes en développement à son époque.

International audience

This article explores some of the mechanisms underlying the photographic visualisations of the French Empire between the late nineteenth and the early twentieth centuries, This study focuses in par...

This contribution offers a reminder of the state of political forces in France and the course of the health crisis, which initially took place in a context of strong political tensions, particularly as a result of the controversial pension reform decided by Macron. The COVID crisis allowed populist parties to develop ‘naming’ and ‘blaming’ strategies, initially mobilized in different proportions, to attack the President of the Republic Macron. The analysis shows that the decision to introduce a lockdown led the two leaders of the parties described as populist to harden their criticism to similar proportions but also to ‘claim’ rapid responses to the crisis. These speeches are also part of the medical polemics that will have been omnipresent throughout the pandemic. Finally, we observe that these strategies have not been beneficial to the populist parties, since during the municipal elections the two parties did not manage to take advantage on this health and political sequence.

Œuvre peut-être sans équivalent dans l’histoire littéraire mondiale, le « Voyage du nommé Adjroup Gumbo » est le récit du premier Tibétain à voyager en Europe. Lors de son séjour à Paris, ce voyageur « excentrique » avait proprement défrayé la chronique. Sur la base de manuscrits conservés en archives, des diverses publications du récit et du dossier de presse de l’époque, j’interroge les multiples figures de déplacement qui affectent ce texte. Tout en problématisant la question de l’absence d’une version originale en tibétain, je suis l’idée que ce récit de découverte en traduction opère un effet de différence en laissant entendre en français une voix littéraire tibétaine. A unique piece of its kind in the world literary history, the « Travels of Adrup Gönpo » is the narrative of the first Tibetan to spend some length of time in Europe. While in Paris, this « excentric » traveler became a fashionable figure in the press. Based on manuscripts held in archive collections, a series of edited versions of the text and press articles, I examine here the multiple aspects of displacements at work in this travelogue. Reflecting on the missing original version in Tibetan, I argue that this discovery narrative in translation produces a long-lasting effect of difference by which a Tibetan literary voice is distinctly perceptible.