Rites Et Construction De L'identité Berbère. Les Rites Funéraires Dans

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Rites Et Construction De L'identité Berbère. Les Rites Funéraires Dans École des Hautes Études en Sciences Sociales École doctorale de l’EHESS Anthropologie Sociale et Ethnologie Thèse en co-tutelle - UNIOR Ferraro Rosa Rites et construction de l'identité berbère. Rituels funéraires et évolution des formes traditionnelles du rite au Maroc Thèse dirigée par: Yacine Tassadit et Di Tolla Anna Maria Date de soutenance : le 16-01-2017 Jury 1 Anna Maria Di Tolla – UNIOR 2 Tassadit Yacine – EHESS 3 Gianfranca Ranisio – UNINA 4 Enric Porquères – EHESS SYNTHÈSE DE LA THÈSE EN FRANÇAIS Remerciements D'abord, je veux remercier mes précieux, ponctuels et attentifs Tutor de ces années d'étude, le professeur Yacine Tassadit et le professeur Anna Maria Di Tolla. Elles m'ont conduit à travers les étapes délicates de la recherche, mais surtout m'ont transmis l'amour et le dévouement pour le monde et la culture berbère. Un grand merci aux trois Professeurs Saa Fouad, Abdelmounïm El Azouzi et Bassau Hamri, leurs suggestions et leur contribution ont été très précieux pour la réalisation du projet. Je voudrais aussi remercier mes médiateurs, interprètes et surtout mes amies Samira et Talia qui m'ont suivi, m'ont aidé et m'ont soutenu pendant toute la phase de recherche sur le terrain au Maroc. — 3 — Résumé et mots clés Résumé Ce travail est le résultat d'une recherche croisée entre l'Italie et le Maroc, limité à un restreinte environnement géographique, à savoir, la ville de Maddaloni dans la région Campanie, et les deux provinces du Maroc, Beni Mellal et Khouribga, lieux d'où vient la plupart des migrants marocains qui vit dans le sud de l'Italie. Le but de la thèse était de comprendre les aspects de l’identité berbère à travers les rites et les rituels funéraires dans le contexte migratoire. Mots clés Rites, mort, identité migration — 4 — Abstract and Keywords Abstract This work is the result of crossed research between Italy and Morocco, limited to a small geographical environment, namely, the city of Maddaloni, in the italian region Campania, and the two provinces of Morocco, Beni Mellal and Khouribga, places of origin of the majority of Moroccan migrants, living in the south of Italy. The aim of the thesis was to understand the aspects of Berber identity, through the analysis of funerary rites in the migration contexte. Keywords Rites, death, identity, migration — 5 — Table des matières Remerciements 3 Résumé 4 Mots clés 4 Abstract 5 Keywords 5 PREMIER PARTIE CHAPITRE I DE QUELLE FAÇON APPRENDRE LA MORT? CONSTRUCTION DE L’OBJET DE RECHERCHE. PROBLEMATIQUE. METHODES ET SOURCES 1. Problématique 10 2. Méthodes et sources 16 a. Sources anthropologiques 17 b. Sources sociologiques 21 c. Sources ethnologiques 24 CHAPITRE II PARTIR, C’EST MOURIR 1. Les stratégies de la migration 28 2. La communauté des migrants marocains à Maddaloni 30 3. Lieux d'origine et le nouveau groupe de référence 31 a. L'homme seul et «illégal» 32 4. Les identités multiples des migrants 32 — 6 — CHAPITRE III RAPPORT ENTRE MIGRANTS ET MORT : DESCRIPTION SOCIALE ET ANTHROPOLOGIQUE 1. La mort 36 2. L'analyse des rapports entre migrants et mort 37 a. La mort « déniée/apprivoisée » 41 b. Le «mauvaise» mort » 43 c. La « mort renaissance » 45 3. Du traumatisme de la mort et de l'importance du groupe 47 4. Femmes et transmission de la «connaissance» de la mort 50 CHAPITRE IV RITUELS ET RAPPORTS ENTRE MIGRANTS ET MORT 1. L'analyse anthropologique du rite 53 a. Le rite funéraire 54 b. Le rite funéraire en Islam 55 c. Les rituels funéraires obligatoires: lavage / linceul / prière / enterrement 58 2. Le rite funéraire islamique dans le contexte migratoire : Les transformations rituelles 58 a. La performance rituelle 60 b. Les références des migrants dans l'accomplissement rituel: b.1. La mosquée 61 b.2. Les experts en religion 61 3. Perception et choix 62 a. L'exhumation 63 b. L'inscription tombale 64 ANNEXE 1 : ENTRETIENS 68 ANNEXE 2 : PHOTOS 69 CARTOGRAPHIE 81 — 7 — DEUXIEME PARTIE CHAPITRE V ÉLEMENTS POUR UNE ANALYSE DU RITUEL FUNERAIRE DANS LE MOYEN ATLAS MAROCAIN 1. Les territoires d'enquête 86 2. Les rituels funéraires: une analyse socio-anthropologique 90 3. Le culte de la mort 90 4. La séparation des esprits des morts 90 5. La réintégration des personnes en deuil dans la société 91 6. Événements 92 7. Syncrétisme culturel et religieux 92 8. Religiosité rural et religiosité urbaine 93 CHAPITRE VI ÉLEMENTS POUR UNE ANALYSE DES RAPPORTS ENTRE FEMMES ET REPRESENTATIONS RITUELLES AU MAROC 1. Le monde féminin et l'oralité 96 2. Le cercle magique de la langue 97 3. Les lamentations funèbres 98 a. Les lamentations dans les villages berbères du Moyen Atlas 98 b. Les pleureuses professionnelles 104 c. Les lamentations 104 4. Profusion, nécromancie, prospérité et rites funéraires 108 5. Symbolisme et lieux de la mort dans l'oralité berbère 110 6. L'utérus 110 7. La tombe: le culte des ancêtres et l'incubation 111 8. Le cimetière 112 9. Les visites au cimetière 112 — 8 — CONCLUSION GENERALE 115 BIBLIOGRAPHIE 123 SITOGRAPHIE 145 — 9 — PREMIERE PARTIE CHAPITRE I COMMENT APPRENDRE LA MORT ? CONSTRUCTION DE L’OBJET DE RECHERCHE. PROBLEMATIQUE. METHODES ET SOURCES Le travail effectué pour cette thèse de doctorat est une analyse de la construction de l'identité à travers l'étude des rites funéraires. Nous avons essayé de mettre en évidence comment le contexte d'origine affecte les pratiques funéraires des migrants qui vivent en Italie et vérifier si, aujourd'hui encore, malgré les changements sociaux, les conditions culturelles et économiques qui investissent le Maroc, les rites funèbres continuent à être mis en scène suivant les pratiques religieuses populaires. 1. PROBLEMATIQUE L'histoire de l'Afrique du Nord, et en particulier du Maroc, a été caractérisée par diverses et complexes événements et par différentes invasions : Phéniciens, Grecs, Vandales, Byzantins, Arabes, puissances ibériques, Turcs, puissances coloniales. Cette succession de populations a créé un tissage de langues, cultures et peuples. Selon Camps, tout ce que n’est pas d’origine étrangère est natif, à savoir, tout ce que n’est pas punique, latin, vandale, byzantine, arabe, turc, européen et soulevant les diverses couches culturelles qui sont superposées dans les siècles, se trouvent les Numides, les Maures, les Gétules, dont les descendants pratiquent le même art de vivre, ils ont la même relation symbiotique avec la nature et ils ont sauvegardé une langue ancienne, le berbère, parfaitement distincte de tous les dialectes introduits à travers l'histoire.1 L'Islam est la religion dominante depuis des siècles dans tout le Maghreb, qui est la région occidentale du monde islamique qui s’étend de la Méditerranée, le désert libyen, le Sahara et l'Océan Atlantique. 1 G. Camps, « Espaces berbères », in Revue de l'Occident musulman et de la Méditerranée, n. 48-49, 1988, pp. 38-60. — 10 — L'arabe est la langue du Coran et représente donc une épreuve unitaire qui dépasse les limites de l'espace strictement arabe. La langue arabe s’est ajouté à la langue berbère, terme qui comprend toutes les variantes qui appartiennent à la famille chamito-sémitique (ou afro-asiatique), qui, à son tour, comprend les langues sémitiques, coptes, libyco-berbères, couchitiques, tchadiques et omotiques.2 Au Maroc, la nouvelle Constitution, voulue par le souverain et approuvé en Octobre 2011, a reconnu le berbère comme « langue officielle » et la culture amazighe comme « faisant partie d'une identité nationale » non plus exclusivement arabo-musulman. À côté de ces deux langues, il y a la langue de la vie quotidienne, la darija qui est un mélange d'un fonds arabe et berbère, espagnol, turc et français. Pendant que les composants internes du passé culturel ont été assombri au profit d'une des références arabo-islamiques, le Maroc continue à être un territoire culturel largement structuré avec ses propres croyances, ses propres pratiques locales, sa réalité culturelle et religieuse ; il s’agit d’une religion caractérisée par un fonds méditerranéen et au subséquent ascendant chrétienne-judéo et négro-africaine. C’est dans cette dialectique des superpositions de culture locale et métisse et culture officielle et positive que l'imaginaire marocaine a été construite. Selon Brett et Fentress (1996), la première religion des Berbères est née par l'adoration des deux divinités puniques Baal (masculin) et Tanit (femelle). Le culte de ces deux dieux a déterminé une sorte de division au sein de la société : un espace public et extérieur masculin, un espace privé et intérieurs féminins, deux mondes séparés mais pas opposés. La déesse de la fertilité, incarnée par Tanit, était la divinité principale de l'Afrique du Nord préromaine (en particulier de Carthage, adoré, plus tard, également en Numidie et en Mauritanie) puis transfigurée en la Celesti Dea dans la tradition hellénistique-romain.3 Elle était la déesse de la fertilité, de l'amour, du plaisir, et a été associée à la bonne chance et à la récolte. Elle a aussi été identifiée avec la grande Mère Terre, une terre à partir de laquelle Tanit, au début de la saison agricole de chaque année, induit à la nouvelle germination. 2 G. Burrini, « Profilo storico degli studi sul camito-semitico », in Annali dell’Istituto Orientale di Napoli, n. 38, 1978, pp. 113-153 - n. 39, 1979, pp. 351-384. 3 J. Toutain, Les cultes païens dans l'empire romain, III, Parigi 1920, p. 29 segg. ; U. Antonielli, Tanit-Caelestis nell'arte figurata, in Notiz. arch. Min. Col., III. — 11 — La femme contient en elle-même le caractère de la nutrition et de la transformation, les mystères de cette nature sont liés : - à la ménarche, qui transforme la jeune fille en femme, avec tout le mystère de la magie liée au cycle lunaire ; - à la grossesse, période pendant laquelle l'embryon se développe à partir du sang de la mère, - à la transformation du sang en lait après la naissance.4 C’est la femme qui a toujours et partout le rôle principal de sorcière, capable d'influencer positivement et négativement, consciemment et inconsciemment, le cycle de la mort-renaissance et de la vie, qui sont naturellement liées.
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