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Les Rondes De Saint Antoine. Culte, Affliction Et Possession À Puliyampatti (Inde Du Sud) Brigitte Sébastia

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Les Rondes De Saint Antoine. Culte, Affliction Et Possession À Puliyampatti (Inde Du Sud) Brigitte Sébastia Les rondes de saint Antoine. Culte, affliction et possession à Puliyampatti (Inde du Sud) Brigitte Sébastia To cite this version: Brigitte Sébastia. Les rondes de saint Antoine. Culte, affliction et possession à Puliyampatti (Inde du Sud). Anthropologie sociale et ethnologie. Ecole des Hautes Etudes en Sciences Sociales (EHESS), 2004. Français. tel-00780571 HAL Id: tel-00780571 https://tel.archives-ouvertes.fr/tel-00780571 Submitted on 24 Jan 2013 HAL is a multi-disciplinary open access L’archive ouverte pluridisciplinaire HAL, est archive for the deposit and dissemination of sci- destinée au dépôt et à la diffusion de documents entific research documents, whether they are pub- scientifiques de niveau recherche, publiés ou non, lished or not. The documents may come from émanant des établissements d’enseignement et de teaching and research institutions in France or recherche français ou étrangers, des laboratoires abroad, or from public or private research centers. publics ou privés. Résumé L’étude du sanctuaire de Puliyampatti permet d’aborder deux questions : d’une part, l’‘indigénisation’ des pratiques catholiques en Inde et, d’autre part, la gestion des troubles psychogènes dans les sociétés caractérisées par un pluralisme médical et des cultes de possession. Le lien entre ces deux domaines est réalisé grâce à saint Antoine de Padoue. En Inde du Sud, ce saint portugais détient les fonctions de divinité de lignée et possède la faculté d’exorciser. Cette double spécialité se traduit à Puliyampatti par la présence de pèlerins et de patients qui exécutent un certain nombre de gestes dévotionnels et rituels inspirés de l’hindouisme. Si le clergé tolère ces pratiques religieuses, en revanche, il se montre critique vis-à-vis des exorcismes. Les rituels d’exorcisme instaurés à Puliyampatti sont informels et rigoureusement observés par les familles qui accompagnent les patients suspectés d’être possédés ou victimes d’un maléfice. La parentèle détient un rôle central dans le processus thérapeutique. Ayant elle-même déterminé que, au regard des événements biographiques et/ou des diagnostics médicaux, les troubles étaient sans nul doute d’origine surnaturelle, elle exerce sur le patient pressions et sévices dans le but qu’il manifeste la possession, preuve même de la justesse du diagnostic. Selon la nature des troubles, le patient peut se plier à sa volonté et cette première expérience marque le commencement d’une longue série de possessions de plus en plus fréquentes et violentes. Mots clés : Tamil Nadu, Puliyampatti, saint Antoine de Padoue, missionnaires chrétiens, indigénisation, natar, pallar, maravar, paravar, kulateyvam, intouchables, exorcisme, possession, sorcellerie, médecine siddha (citta), psychiatrie, médecine coloniale, parenté dravidienne, alliance Abstract The study of the shrine of Puliyampatti deals with two topics: indigenization of Catholic practices in India; management of the psychogenic troubles in the society characterized by medical pluralism and possession cults. The link between these two topics is the figure of Saint Anthony of Padua. In India, this Portuguese saint has a status of a lineage deity and a reputation for exorcism. This double specialty attracts pilgrims and patients to Puliyampatti, where they perform certain devotional and ritual practices borrowed from Hinduism, but directed to Saint Anthony of Padua, the patron saint of the shrine. The clergy tolerates these religious practices, but he objects to exorcism. The exorcism rites established in Puliyampatti are informal and carefully observed by the relatives who accompany the patients suspected of spirit possession or sorcery victims. The relatives possess a fundamental role in the process of therapy. On the basis of the biographical events and/or medical diagnosis, it is the relatives of the patient who determine that the troubles are of a supernatural origin. However, this etiology requires proof. In order to confirm their opinion, they exert pressure on the patient, even physically abuse him/her, until the patient clearly starts to manifest the signs of possession. Depending on the nature of his/her disorders, the patient can accept to yield to their wishes and this first experience is the beginning of a long series of possessions increasingly frequent and violent. Key words: Tamil Nadu, Puliyampatti, saint Anthony of Padua, Christian missionary, indigenization, natar, pallar, maravar, paravar, kulateyvam, untouchables, exorcism, possession, sorcery, siddha medicine (citta), psychiatry, colonial medicine, Dravidian kinship, marriage Avant-propos Sans une longue présence sur le terrain, il n’aurait pas été possible de mener avec précision cette étude dont l’objectif est de comprendre les raisons qui justifient, à un moment donné, le choix de la thérapie religieuse. Une telle décision implique des sacrifices financiers et un investissement des familles dont les limites méritent d’être étudiées dans le temps. La possibilité de rester pour une longue période sur ce terrain a été rendue possible grâce à l’attribution d’une bourse d’aide à la recherche de l’Institut Français de Pondichéry (IFP), organisme pluridisciplinaire du Ministère des Affaires Etrangères. Je tiens à formuler toute ma reconnaissance à l’Institut ainsi qu’à ce ministère qui, par ailleurs, m’a alloué une bourse pour participer au cycle de langue tamoule en juillet-août 2001 organisé par la Summer Tamil School, fondée par C.Z. Guilmoto, ex-responsable des Sciences sociales, IFP, et I .G. Županov, son épouse. Cette bourse m’a permis de profiter des outils informatiques de l’IFP ainsi que des compétences de nombreuses personnes boursières, attachées ou salariées de l’Institut. Ainsi ma reconnaissance va à chacune des personnes du département de géomatique ainsi qu’à P. Grard (botanique) qui nous ont aidés, mon époux Christian et moi, à réaliser un disque compact pour présenter nos principales photographies prises au cours de cette étude. Il convient à ce niveau d’insister sur l’aide précieuse que Christian m’a apportée sur le terrain. Il s’est entièrement chargé de la partie photographique et filmique de sorte que cela me laissait libre pour observer et interroger les personnes. Toujours à l’affût d’une scène insolite et ce, quelle que soit l’heure du jour et de la nuit, il m’a souvent signalé des faits importants. Sa contribution à cette étude est particulièrement importante et sans lui le CD de photographies ainsi que le film présentés pour appuyer le texte n’auraient vu le jour. Qu’il soit remercié pour sa patience, sa persévérance ainsi que pour sa pertinence à maints égards. Il est impossible d’ouvrir cet ouvrage sans avoir une pensée affectionnée pour toutes les personnes croisées à Puliyampatti qui ont nourri l’analyse et la réflexion. Ma gratitude s’adresse tout particulièrement aux nombreux patients qui m’ont témoigné de l’amitié et se sont prêtés à l’étude en acceptant de répondre à mes questions et d’être photographiés malgré la situation de détresse dans laquelle ils étaient. Bien souvent, en écoutant leurs récits de vie, plus terrifiants les uns que les autres, j’ai ressenti un sentiment d’impuissance. J’ai souvent été étonnée par leur grande capacité à contrôler leur détresse. Et si aucun trait du visage ne laissait présager des pleurs, il arrivait de surprendre une larme glissant le long de la joue. Malgré l’affliction et la pauvreté d’un bon nombre de patients et de leurs familles, l’atmosphère du sanctuaire s’est rarement avérée oppressante. Cela est inhérent aux relations d’amitié et de solidarité nouées au fur et à mesure de leur séjour qui permettent d’atténuer et de relativiser leurs propres souffrances. L’étude de ce sanctuaire et de sa population a largement bénéficié de l’aide du père Lurduraj, en charge de la paroisse au moment de l’étude. Je le remercie chaleureusement d’avoir facilité mon installation au sanctuaire, d’avoir toujours été disponible pour assouvir ma curiosité et répondre ouvertement à mes questions même les plus délicates, d’avoir mis à ma disposition les diaires du sanctuaire et de m’avoir fait don de quelques objets importants tels que la cape de saint Antoine de 2001, des photographies d’archive concernant la propriété de l’Eglise, des lettres de pèlerins, etc. Je remercie toutes les personnes qui a un moment ou à un autre m’ont apporté leur aide en Inde : les religieuses de Puliyampatti, le Père Britto (Centre folklore à Palayamkottai), le directeur du Sakti Mental Health (Clinique de Courtallam), le comité de la dargāh d’Ervadi, le prêtre, les sœurs et le psychiatres de Rajavur, sans oublier l’aide précieuse de mes deux assistants-traducteurs, Adi et Little flower et les instructives consultations de psychiatrie dispensées par le docteur Idyakandy à la clinique du professeur Nallam. Enfin, ma profonde gratitude va à mes professeurs Marine Carrin et Jean Pierre Albert qui, tout en m’assurant leur soutien et leur confiance, ont pris la patience de lire le manuscrit, de le corriger et de me faire part de leurs remarques. TRANSLITERATION ix Transliteration of Words in Indian Languages SANSKRIT AND HINDI SCRIPTS TAMIL SCRIPT Table des matières Avant-Propos Table de translittération des caractères tamouls et sanskrits Carte du sud du Tamil Nadu Plan cadastral de Puliyampatti 1:1000e INTRODUCTION 1-11 Illustrations : Incendie au Pātusā mananalakkāppakam (06 08 2001) Emplacement du Pātusā mananalakkāppakam quelques mois après l’incendie Articles de presse publiés après l’incendie d’Ervadi (2001 et 2004) PREMIERE PARTIE Le sanctuaire
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