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AbstractHow can one relates the concepts and words of Socio-Anthropology to the notions, words, visions, customs and behaviours of the people which it observes? Does not Socio-Anthropology enjoy, - under the qualification of being a science, with which it agrees without batting an eyelid, - the formidable advantage still recognized, even if unmeritted, of telling the truth, to teach people how they live and consequently how they should behave? The Socio-Anthropology's products value rests in fact on a form of information processing similar to that used within the hard sciences where there exist reference points, toolkits, proceedings, built up and established by the practices of disciplines over the years. Socio-anthropology has no equivalent frame of reference except the set of theories on which gather such or such social scientists group. These theories pose right away the existence of a social (sometimes a cultural ) as a material would-be equating the natural of hard sciences. If it seems clear now that only real dialogue between all kinds of knowledge asserts itself upon sciences in general, it seems yet more important that social sciences learn how to build the social, making use of the knowledge of peoples concerned and that they cease to dictate it from a congealed set of concepts that have little been tested. This imposition betrays in fact the extension of the political role that the Modern Constitution allots to the natural sciences, considered as true definitions of Nature, to the social sciences and particularly to Socio-Anthropology.
Keywords: Marliac, sociologie, anthropologie, savoir ordinaire, savoir scientifique, traduction, politique, Marliac, sociology, anthropology, ordinary knowledge, scientific knowledge, translation, Marliac, sociología, antropología, saber ordinario, saber científico, traducción, política
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The revival of cultural history, and religious history is obviously concerned, is likely to incur an ill-considered rejection of some of the fundamental principles of social history: the will to include the totality of historical actors, the practice of a critical history, the question of the changing nature of the social link. Thus, the return to the "text", a promising means of renewal, carries the danger of a simple updating, or re-legitimization, of what the Power said of its doings. Hence, the work of a cultural historian implies a certain theoretical effort in order to invent new ways of linking discourses with the social practices in history. This is why a revival of the dialogue among disciplines is needed. It is this step which I followed, during a research project dealing with religious rites in 18th and 19th century Quebec, by setting up a link with a sister discipline: anthropology.
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Human Rights' thought and practice have long been trapped in a double dilemma : between universalism and relativism on the one hand, and between theories and practices on the other hand. On the theoretical level, the opposition between the universality of human rights, especially defended by lawyers, and the relativity of cultures, especially defended by anthropologists, seemed insurmountable. On a more pragmatic level, the universality of human rights was challenged at the grassroots level and brought about the question of the applicability of human rights' declarations in various socio-cultural settings. There is today a reorientation of the debates. Through their inscription into the broader context of globalization and the semantic reconfiguration of the politico-economico-legal field around the notions of « governance » and of « sustainable development », unveiling a pluralist and intercultural horizon for human rights' thought and action becomes possible. It implies to reflect upon the emergence of a new ethics for collective responsible action, founded on the recognition of our individual and collective fragility. The contribution of anthropologists, who have been shying away from human rights debates for long, is very precious in this enterprise.
Keywords: Eberhard, droits de l'homme, dialogue interculturel, anthropologie du Droit, globalisation, pluralisme, responsabilité, Eberhard, Human Rights, Intercultural Dialogue, Anthropology of Law, Globalization, Pluralism, Responsibility, Eberhard, derechos del hombre, dialogo intercultural, antropología del derecho, mundialización, pluralismo, responsabilidad