Documents found
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6411.More information
This article analyses three ways of being in the field adopted by anthropologists according to their understanding of the discipline. This analysis thus presents a brief history of conceptions of intersubjectivity manifest in the evolution of fieldwork practices over the past sixty years. In the structuralist tradition the researcher creates for himself a scientific self that enables him to grasp what he observes in a manner which is beyond the grasp of people met in the field. In the interpretive tradition the researcher deems his fieldwork successful according to his ability to distance himself from his own « fictions » to identify and analyze those in terms of which others live. Finally, in the experiential tradition, the investigator consents to a deeper intercultural experience on which to base his ethnographic knowledge. From one historical period we demonstrate that increasing degrees of participation in the lifeworld of others lead to new kinds of ethnography.
Keywords: Goulet, épistémologie, intersubjectivité, travail de terrain, monde de la vie, Goulet, Epistemology, Intersubjectivity, Fieldwork, Lifeworld, Goulet, epistemología, intersubjetividades, trabajo de campo, mundo de la vida
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6412.More information
AbstractABSTRACTRoots of Voodoo. African Religion and Haitian Society in Pre-Revolutionary Saint DomingueVoodoo is often seen as a more or less intact African religion functioning in Haiti. and ils Christian éléments are a part of the colonial heritage. Haiti's population, and hence ils religion, derived in large measure from two African source populations : the religion around Dahomey and ils hinterland and the Kongo region of west central Africa. In both these regions there was an ongoing process of religions change occasioned by the fact that neither tradition had a strong sensé of orthodoxy and was thus capable of flexibility. Both régions, but especially Kongo had also had long contact with Christianity. In the case of Kongo. the population regarded itself as Christian, in Dahomey they were interested and had some knowledge of Christianity. Once people from these regions reached Haiti they developed national communities built around mutual aid and support of people from their home regions, including religious life. but plantation life also forced people from different regions to live close together. Christianity in ils Voodoo form provided a means of communicating between the diverse communities.Key words : Thornton. religion, voodoo, Haiti. Africa
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6413.More information
AbstractAside from his famous astrolabe and his legendary tomb, other objects and places have been associated with Samuel de Champlain. Such is the case with the wampum band held in the collections of the Quai Branly Museum in Paris, which was part of the recent exhibition titled « First Nations, Royal Collections of France ». The exhibition visited the Pointe-à-Callière Museum in Montreal during the summer of 2007. Fairly well known for having appeared in various publications and exhibitions over the last century, until recently it was claimed that this wampum had been given to Champlain himself by the Hurons in 1611, in order to forge an alliance which would ensure the development of New France. As interesting as it would have been to identify this founding alliance, the appearance of the individual beads and of the wampum band in general, Champlain's silence on the subject, the constitution of the royal collections and the way in which this mistaken interpretation developed makes it clear that Champlain never saw or touched this wampum. While underscoring the need for researchers to question objects with the same rigour they apply to written documents, a reflection on this particular object also provides a context for discussing the difficulty of documenting and interpreting Amerindian objects which have been integrated into museum collections.
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6414.More information
This article concerns a judical affair that played out before the Parlement of Paris beginning in March of 1763. Two former missionaries in Acadia, Jacques Girard and Claude Manach, thought of themselves as members of the Seminaire des Mission Étrangères de Paris (SMEP), but when they returned to France following the Acadian deportation they discover that neither they nor any of their colleagues working throughout the world were recognized as such by the SMEP directors. Their case contested the seminary's constitution that seemed to justify their exclusion from this legal body, and in doing so called into question the larger relationship between religious missions and the metropole after the Seven Years' War. This article draws new links between their struggle for recognition, the evolution of ideas of state, nation and empire in late eighteenth-century France, and the roles played by missions and missionaries in the Atlantic world.
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6417.More information
This paper studies the evolution of how indigenous history is represented by the different education programmes on national history in Québec and textbooks since the 1980s until today. Two specific periods are chosen as examples to examine the following questions. What is the impact of culturalism and eurocentrism on the perception of pre-Columbian societies ? How do textbooks deal with the requirement to talk about Indian residential schools in Canada and Québec, following the conclusions of the Truth and Reconciliation Commission ? How much flexibility is allowed on the topic of indigenous agentivity and the balance between empathy and historical thinking ?