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CV > Rapport D'activité Sur Les Recherches Effectuées Rapport final d’activité et de recherche Décembre 2016 Contrat de recherche post-doctorale Laboratoire européen d’histoire et anthropologie des savoirs, des techniques et des croyances (HASTEC) 31 octobre 2015 – 1er novembre 2016 Savoir et croire au sein d’une communauté musulmane de langue chinoise (fin du XIXe siècle à nos jours) Marie-Paule HILLE Correspondant scientifique : Vincent Goossaert * Unité de recherche de rattachement : Groupe Société, Religion, Laïcité (EPHE-CNRS) Axes de recherche : « Religions et sociétés en Asie », « Islam, Politiques et sociétés » * Programme collaboratif n°2 : Savoirs scientifiques, savoirs religieux, savoirs sociaux Programme collaboratif n°3 : Techniques du (faire) croire Axe 1. Savoirs religieux, savoirs sociaux : une érudition religieuse pragmatique Cet axe a fait l’objet d’une présentation orale intitulée « La vie, l’œuvre et l’influence de la pensée de Ma Qixi (1857-1914), lettré musulman chinois du Gansu » en collaboration avec Wang Huayan (postdoctorante au GSRL) dans le cadre d’un séminaire commun des programmes « Religions et sociétés en Asie » et « Islam, politiques, sociétés » du GSRL le 28 juin 2016. Les résultats de ce premier axe de recherche vont être publiés sous la forme de deux articles (chapitre 12 et 13) dans le prochain numéro d’Etudes orientales (nos 27/28) à paraître en décembre 2016, que je coordonne avec Françoise Aubin. Le premier article (Annexe 1), intitulé « Les Han kitab et le Xidaotang. Réception et usage d’une littérature musulmane en chinois à la fin du XIXe siècle à Taozhou (Gansu) » (pp. 335- 382), retrace la trajectoire intellectuelle du lettré musulman néo-confucéen, Ma Qixi 马启西 (1857-1914) – fondateur du Xidaotang 西道堂 (« Hall de la Voie de l’Ouest » ou « Salle/Hall de l’Ouest »). Cette étude entame une réflexion sur la réception et l’usage des Han kitab durant la seconde moitié du XIXe siècle à Taozhou 洮州 (actuel Lintan 临潭), bourgade marchande et multiculturelle située au sud du Gansu. Elle examine également les résistances locales suscitées par la nouvelle méthode d’enseignement de Ma Qixi qui accorde une place centrale à cette littérature musulmane en chinois. En dernier lieu, à travers les écrits de Ding Zhengxi, elle s’attarde sur les chausse-trapes d’une historiographie qui reconstruit l’histoire intellectuelle du Xidaotang en accordant une place exclusive à l’influence de la pensée de Liu Zhi sur l’enseignement de Ma Qixi. Le deuxième article (Annexe 2), intitulé « Traduction commentée des sentences parallèles de Ma Qixi (1857-1914), fondateur du Xidaotang » (pp. 385-400), explore les formes d’expression et les notions utilisées dans les créations littéraires du maître. Ma Qixi, pieux musulman, est un lettré confucéen qui maîtrise à la fois les classiques chinois et islamiques. S’il utilise une terminologie confucéenne, ce qui ressort est bel et bien un mélange de préceptes islamiques et de pensée soufie. Les sentences sont un moyen de véhiculer à l’intérieur de la communauté religieuse des recommandations – l’obéissance aux écritures saintes, l’observance des rites, l’accomplissement des actes méritoires, la rectification du corps, la purification de l’esprit – pour atteindre le palier ultime de la connaissance de la Réalité de Dieu et retourner à Lui. Elles édictent également les règles et les usages (ādāb) que le croyant doit adopter lors des rituels et en société. En cela, elles insistent sur la nécessité de forger son caractère moral. Transparaît également la notion des deux mondes et la nécessité de faire le bien en ce monde. Axe 2. Repenser la frontière entre croyance religieuse et savoir profane et historicisation des pratiques dévotionnelles. L’étude sur les pratiques culinaires a pris la forme d’une ethnographie politique, intitulée « Faire communauté : dimensions religieuses et politiques d’un rite alimentaire sur trois générations » (Annexe 3) à paraître dans un ouvrage collectif (Le pouvoir des gouvernés, ethnographies de savoir-faire politiques observés sur quatre continents, S. Baciocchi, Alain Cottereau (eds.), Bruxelles : Peter Lang). Elle rend compte de la dimension politique d’un rite alimentaire hérité du passé. Dans l’apparente banalité d’une activité courante, au sein d’une communauté musulmane, est à l’œuvre un rappel de l’expérience traumatique de trois générations, afin d’activer un sens de la petite communauté, appelée à rayonner sur la grande communauté chinoise. Le courant religieux au sein duquel sont situées les micro-observations d’un ordre en train de se régler témoigne d’une pratique religieuse dont l’humanisme, qui pourrait être qualifié à certains égards d’islamo-confucéen, est peu banal pour notre monde contemporain. La question de la place des tombeaux et celle des pratiques dévotionnelles qui y sont associées avant et après la période maoïste au sein du Xidaotang a été traitée lors de la 4e journée d’études des jeunes chercheurs du LabEx Hastec, le mardi 12 avril 2016, sous le titre « Enquêter sur les formes passées et actuelles d’un culte de saints musulmans chinois. Le cas du Xidaotang au Gansu ». Les premiers résultats de cette enquête ont été rassemblés dans un copieux article soumis à la revue ethnographiques.org à la suite d’un appel à propositions sur le thème : « Retours Aux Rituels ». L’article (Annexe 4), actuellement en cours d’évaluation, est soumis ici sous le statut de Working Paper. Productions scientifiques hors des axes Cette année de recherche postdoctorale a également donné lieu à deux autres publications dont les thèmes sont étroitement liés aux axes développés ci-dessus. La première (Annexe 5), « Le Maître spirituel au sein du Xidaotang. Enquête sur la reconnaissance d’une autorité sainte en islam soufi chinois (Gansu) » a été publiée dans Archives de Sciences Sociales de Religion 173 (janvier-mars 2016), pp. 179-199. En voici le résumé : Cette étude, en restituant le processus de découverte de l’enquête ethnographique, rend compte de la nature du lien qui unit les fidèles du Xidaotang, communauté musulmane chinoise, à leur Maître religieux. En contournant le discours de modernité et de rationalité véhiculé par l’élite religieuse et le milieu scientifique ou politique, l’enquête examine les cadres d’interprétation des formes symboliques propres à la confrérie. L’examen des termes utilisés pour désigner le Maître a d’abord indiqué une résistance des appellations populaires anciennes qui reflètent moins une habitude langagière qu’une réelle capacité de jugement des acteurs. Puis, les critères évoqués par les croyants pour légitimer la nomination de l’actuel chef religieux montrent les cadres de référence auxquels le groupe religieux accorde pertinence et validité. Enfin, la signification que les croyants portent aux signes divins indique que leur croyance est un mode typique de rapport aux formes locales de sainteté. Durant cette année de postdoctorat, mon insertion au sein du GSRL a donné lieu à une collaboration inattendue sur le thème « Violence et religion en contexte de modernité ». Un dossier, coordonné par Campo Daniela, Kreis Emmanuel, Teinturier Sara, a été soumis aux Cahiers d’études du religieux-Recherches interdisciplinaires. J’ai proposé une contribution intitulée : « ‘…and some were but babes’ : l’usage de la violence dans les relations de pouvoir politico-religieux au Gansu (Chine) après la Révolution de 1911 », que l’on peut résumer ainsi : Le 19 mai 1914, un puissant militaire musulman du Gansu (Chine du nord-ouest), Ma Anliang fusille le lettré musulman Ma Qixi et 17 de ses proches à Taozhou. Ma Qixi est le saint fondateur du Xidaotang, une confrérie soufie apparue à la fin du XIXe siècle dans le sud du Gansu. Cet épisode constitue un des événements les plus violents de l’histoire de cette confrérie. L’article s’articule autour d’une réflexion en trois temps. Il s’agit tout d’abord de décrire la violence de cette exécution en retraçant le contexte particulier qui en a favorisé l’usage tout comme de rendre compte des différentes descriptions de cet événement à partir de témoignages quasi-immédiats et ex-post. Dans un second temps, l’article analyse la relation entre les deux hommes et tente de déterminer la nature de la menace que Ma Anliang percevait en Ma Qixi, fondateur d’un courant islamique considéré comme « moderne ». Enfin, cette étude de cas met en lumière la façon dont ces espaces d’autonomie, constitués lors des dernières décennies d’un empire décadent, entraient en concurrence et percevaient différemment le basculement dans l’ère républicaine, génératrice de frustration pour les uns, d’espoir pour les autres. Propositions retenues pour des colloques internationaux Colloque international Les religions face aux théories et aux politiques de la « race » (XVe-XXIe siècle), Le Mans (Université du Maine), Paris (GSRL) – 1er, 2 et 3 juin 2016, organisé par Vincent Vilmain « Robert B. Ekvall (1898-1983) : idées de race et de religion chez un missionnaire et anthropologue américain sur la frontière sino-tibétaine » Robert B. Ekvall, fils de missionnaires américains membres de l’interdénominationnelle C&MA (Christian & Missionary Alliance), est né en Chine dans le sud du Gansu en 1898. De 1923 à 1941, il œuvrera au sein de la « Kansu-Tibetan Border Mission » de la C&MA installée à Taozhou en 1895 et chargée d’évangéliser les populations tibétaines du Gansu et du Qinghai. Dans les années 1940, fort de son expérience auprès des populations nomades tibétaines, il mènera des recherches en anthropologie à l’Université de Chicago et publiera de nombreux articles scientifiques. En raison de sa double appartenance au monde religieux et scientifique, Robert B. Ekvall est un personnage particulièrement intéressant pour explorer les questions de race et de religion dans un contexte de pratiques évangéliques et d’étude de la société tibétaine. À partir de ses écrits publiés et non publiés et des interviews dirigées par Robert Shuster en octobre 1979 et en septembre 1980, nous essaierons de comprendre comment les notions de race et de religion s’articulent dans ses travaux, qu’ils soient de nature évangélique ou scientifique.
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