Entre Sciences Et Croyances from Sciences to Beliefs

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Entre Sciences Et Croyances from Sciences to Beliefs Sous la direction de Les modèles du lien amoureux sont étroitement liés aux genres littéraires Salomé Deboos qui en dictent les scripts, mais également aux supports de communication qui les véhiculent. Depuis le XIIe siècle, la figure de l’amour-passion s’impose comme la réfé- rence de nos rencontres et de nos relations amoureuses et sexuelles. Or, elle est un artefact, le produit d’une convergence entre les contenus de la littérature romanesque qui naît à cette époque, et de nouveaux usages du Entre sciences livre, désormais lu en privé silencieusement et intériorisé. Les médias de masse contemporains (la télévision et le cinéma en particulier) ne remet- tront pas en cause le principe vertical au fondement de cette narration : un et croyances auteur dicte à un lecteur ses choix amoureux et les scénarios d’une addic- tion à un objet exclusif. Que devient ce modèle au tournant du millénaire, qui voit les supports de communication affectés par des transformations profondes ? Rencontres en ligne, cybersexe, pornographie, téléphonie mobile, adjuvants médicamen- teux : les nouvelles technologies accompagnent l’invention de nouvelles figures de la rencontre et de la relation. Rompant avec le régime du livre et des médias de masse, elles instaurent une communication plurielle, égali- taire et réciproque, qui diffuse dans nos manières de vivre et de penser le rapport à l’autre… à plusieurs autres. Dans un univers relationnel précarisé par l’individualisme, la quête forcenée d’amour permet au romantisme de continuer à exalter ses idéaux. Mais dans le même temps, nos pratiques amoureuses et sexuelles en contredi- sent constamment le paradigme. La Société Terminale 3 − Amours artificielles Patrick Schmoll est docteur en psychologie et anthropologue. Ingénieur de recherches au CNRS (UMR 7367 “Dynamiques Européennes”), il anime le pôle innovation et valorisation de son laboratoire. Image de couverture : pinceaux de calligraphie à l'éventaire d'une boutique de Pékin (photo : Salomé Deboos) From sciences 15 € Patrick Schmoll to beliefs ISBN éditions de l'ill ENTRE SCIENCES ET CROYANCES FROM SCIENCES TO BELIEFS Sous la direction de Salomé Deboos Entre sciences et croyances Des pratiques à la théorie From sciences to beliefs Between practices and theory “No one had come up with a single universal law about human behaviour” (E.E. Evans-Pritchard, Essays on Social Anthropology, 1962) As anthropologists, we must manage with narratives and testimonies from informants and interviewed people. Most of them have faith in their practices and beliefs. This book is a recollection of several chapters gathered after a common work on the way scientists consider believes, and conversely. Comme anthropologues, nous avons à travailler avec les récits et témoignages de nos informateurs. La plupart d'entre eux ont foi dans leurs pratiques et leurs croyances. Cet ouvrage réunit plusieurs textes rédigés à la suite d'un travail collectif sur la façon dont les scientifiques considèrent les croyances, et réciproquement. Image de couverture : Pinceaux de calligraphie à l'étal d'une boutique de Pékin (photo Salomé Deboos) © Éditions de l'Ill, 2020 11 rue Saint-Maurice, 67000 Strasbourg https://editionsdelill.com/ ISBN : 978-2-490874-17-0 Table des matières A short English introduction 11 Introduction 13 L’habitat « durable » à haute performance énergétique Entre savoirs techniques et savoirs habitants Philippe HAMMAN 17 Terrains et méthodologie d’enquête : la recherche CIMBEES 20 Résultats : quelle confrontation entre savoirs techniques et savoirs d’usage autour de l’habitat durable et économe en énergie ? 26 Perceptions de la VMC double-flux et pratiques d’aération du logement 26 Connaissances et perceptions des performances énergétiques et des énergies renouvelables 29 Connaissances et perceptions du bois comme matériau de construction écologique 35 Sensibilité et pratiques écologiques au quotidien 39 Conclusion 43 Des profondeurs marines au plus haut sommet Une tripartition du monde dans la littérature orale des Hébrides ? Aurélie SCHOENHEITZ-ROUSSEAU 49 Savoir d'où l'on part : une courte contextualisation. 49 Lieux non-humains et êtres extraordinaires : le peuplement de l'espace dans la littérature orale des Hébrides 55 Une possible tripartition de l'espace dans la littérature orale des Hébrides 61 Conclusion 64 8 ENTRE SCIENCES ET CROYANCES Imaginer, sentir et ressentir son Preto Velho L'initiation du chercheur dans l'umbanda en Europe Pauline MONTEIRO 67 L’initiation comme intégration au terrain 67 Le corps comme outil d’investigation 69 L’empathie et l’imaginaire comme méthode 70 Conclusion 76 Revisiting the Qi Project The Challenges of Integrating Science and Culture Shuenn-Der YU 79 Joining the Qi research team 79 Qi’s great breakthrough potential 81 The Qi Project 86 A mission too far ? 88 Prospect: Science as culture 89 Words for the Wordless The Tension between Science and Experience Wei-Wen CHUNG 93 Science and Experience: Their Different Versions of Social Drama 94 The View from Science 94 The View from Experience 95 Representations: Views form Science and Experience 97 Representation as Seen from Science 97 An Alternative View from Experience: To Rescue the Unsaid 97 To Rescue the Unsaid: A Tentative Proposal 100 Using Museum to make Religion a Science An Anthropological Essay Flavie LINARD 103 Reconfiguration of the religious fact in a modern globalized world 104 The museum, between a sacred space and a democratic space 106 Between aesthetic and functionalism: the theoretical understanding of the religious heritage within museums 109 Case study: Quebec museums and the treatment of religion as a social and political theme 110 FROM SCIENCES TO BELIEFS 9 The figure of the museum of religions 117 The Musée des Religions du Monde, a unique museum institution 118 Others museums of religions: the St Mungo Museum of Religious Life and Art (Glasgow, Scotland) and the Museum of World Religions (Taipei, Taiwan) 122 Conclusion 125 Pangcah Herbal Medicine and the Indigenous Culture of Wild Plants in East Taiwan Mei-Ling CHIEN 127 An Old Mountain Tribe with a Botanic Name 128 Indigenous Culture of Wild Plants and Everyday Life 130 From Experiences to Senses: Pangcah Herbal Medicine and Cuisine 135 Concluding Remarks 139 From Superstition to Cultural Heritage The Politics of Taiwan's Indigenous Shamanism Pi-Chen LIU 143 The Relationship between Construction of the Superstition Discourse and Colonial Regime 144 Improving Superstition in Practice: Lectures, Abolition of Shamans and Japanization 146 The Defense against and Resistance to Superstition 147 Listing Shaman Belief as Cultural Heritage and New National Cultural Politics 149 Conclusion 151 « Don't let me be a liar facing the world » De la réalité d'un certain bouddhisme au Zanskar aujourd'hui Salomé DEBOOS 153 Situer le Zanskar 156 Retour sur une histoire parcellaire : celle des chercheurs en science historique 157 Se situer dans le feuilletage de l’organisation sociale au Zanskar : de la complémentarité à l’affirmation de la différence religieuse 160 La visite du Dalaï Lama et ce que racontent Bouddhistes et Musulmans 162 En guise de conclusion : du religieux au politique, quand les leaders religieux se rencontrent 166 10 ENTRE SCIENCES ET CROYANCES Perplexités eschatologiques Savoir, croire et agir à l'approche de la fin du monde Patrick SCHMOLL 173 Les annonces de fin du monde 174 Les théories de l’effondrement 177 Croire pour agir 181 On sait que ça va arriver, mais on n’y croit pas 186 Conclusion : agir sans tout savoir, ni trop y croire ? 190 Résumés 195 Abstracts 203 A short English introduction Anthropologists must always deal with the tension between a science-oriented perspective and other kinds of beliefs in the field and beyond. When faced with a statement such as “We believe in fate”, the tension between gaining an in-depth understanding of our informants’ perceptions and presenting a relatively objective (at least to the outsiders) interpretation of how they believe in what they say they believe becomes immediately evident. To outsiders, some of these beliefs appear exotic and incomprehensible, while others are more familiar and acceptable. As anthropologists attempt to translate others’ beliefs into something more broadly compre- hensible, we need to be conscious of these key contrasting perspec- tives. Various opposing and complementary standpoints have been proposed, for example emic/etic, native/researcher, cultural/scienti- fic, experience-near/experience-far, to approach these beliefs, espe- cially if they appear illogical or irrational outside their cultural context. We also adopt the postmodern concept of “construction” to point out that both “their” and “our” perceptions of how the world works may fall outside so-called scientific validity or truth because both are socio-cultural and historical constructions that result from our divergent perspectives and practices. But in this sense, “scien- ce” itself is also a belief set and should be subject to deconstruc- tion. Hence, we can also talk about different versions of science. The issue of sciences and beliefs, i.e., how different societies derive their objective views in understanding the worlds they live in and 12 ENTRE SCIENCES ET CROYANCES in evaluating and judging divergent beliefs co-existing and interact- ting with these scientific views, thus involves great complexities deserving our scrutiny. Introduction Les anthropologues et plus généralement les chercheurs en sciences sociales, du fait de leur objet de recherche, doivent com- poser avec les représentations de leurs interlocuteurs. Ainsi, lorsque ceux-ci affirment qu’ils ne croient que ce qu’ils voient, encore faut- il que leur perception de leur réalité soit contextualisée, c’est-à-dire que le chercheur est cette capacité de décentrement méthodolo- gique pour expliciter ce que son interlocuteur perçoit comme vrai, sans pour autant l’entendre et l’explicité comme une réalité abso- lue. En effet, si la pratique du terrain permet de repenser la trame théorique d’analyse de ce terrain, tout autant la tradition scolas- tique, au sens d’école de pensée, à laquelle se rattache le chercheur, permet de construire et d’ordonner les données de terrain.
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