Papers by Roberte N. Hamayon
February 2003 Unlike other regions of the world today, northern Asia, home to the steppe, taiga a... more February 2003 Unlike other regions of the world today, northern Asia, home to the steppe, taiga and tundra, seems to be sheltered from upheaval. Let us take the example of the native people of Siberia: the end of the Soviet regime and the change in the market economy occurred with relative apathy (apart from the anti-Russian incidents of violence in Touva). The vast area of northern Asia is hardly talked about. So does this mean that it is not involved in globalisation? Far from it. It has re..
Biographie de Françoise Aubi
Les civilisations dans le regard de l’autre. Paris, Unesco, 2002. (Actes du colloque international Unesco-EPHE, Paris, déc. 2001)., 2002
L'Homme, 2020
De longue date, l’environnement forestier de l’ouest du lac Baïkal, en Sibérie méridionale, a abr... more De longue date, l’environnement forestier de l’ouest du lac Baïkal, en Sibérie méridionale, a abrité de très petits groupes acéphales vivant de chasse, dont des groupes bouriates autochtones, les Ehirit-Bulagat. Ceux-ci sont peu à peu devenus éleveurs de chevaux comme leurs parents mongols, puis agriculteurs comme les colons russes, tout en restant fidèles aux valeurs de la chasse quasiment jusqu’à l’époque soviétique. Ils étaient vus en chasseurs et qualifiés d’« inextensibles » par leurs parents bouriates de l’est du Baïkal, les Hori, qui cherchaient à accroître leurs troupeaux tout en pratiquant certaines formes de chasse. Mais ils étaient des éleveurs aux yeux des Evenk, leurs voisins toungouses du nord du Baïkal, qui se voulaient chasseurs mais avaient des rennes domestiques. Les uns et les autres intériorisaient tacitement dès l’enfance des principes similaires, sous des formes et à des degrés variables : autonomie individuelle, émulation, mutualité et solidarité. Chacun était incité à trouver sa propre manière de faire, à prendre des risques, toute singularité était encouragée ; tout était occasion de se défier, de se mesurer, de rivaliser, sans jamais laisser quiconque garder l’avantage. L’émulation dynamisait les relations tout en confortant la solidarité globale. Les modifications qui accompagnent le développement de l’élevage ont entraîné les Ehirit-Bulagat à n’adopter que partiellement le principe hiérarchique. Dans leur version de l’épopée de Geser, le héros est celui qui se montre supérieur en valeur, non celui qui est supérieur en statut.For a long time, the forest environment west of Lake Baikal in southern Siberia has been home to very small acephalous hunting groups, including indigenous Buryat groups, the Ehirit-Bulagat. They gradually became horse breeders like their Mongolian parents, then farmers like the Russian settlers, while remaining faithful to the values of hunting almost until the Soviet era. They were seen as hunters and described as « inextensible » by their Buryat parents in eastern Baikal, the Hori, who sought to increase their herds while practising certain forms of hunting. But they were herders in the eyes of the Evenk, their Tungus neighbours in the north of Baikal, who wanted to be hunters but kept domestic reindeer. Both tacitly internalised similar principles from childhood, in varying forms and to varying degrees : individual autonomy, emulation, mutuality and solidarity. Everyone was encouraged to find their own way of doing things, to take risks, and to be « unique » ; everything was an opportunity to challenge, to measure oneself, to compete, without ever letting anyone keep the advantage. Emulation boosted relations while strengthening global solidarity. The changes that accompanied the development of animal husbandry led the Ehirit-Bulagat to only partially adopt the hierarchical principle. In their version of Geser’s epic, the hero is the one who is superior in value, not the one who is superior in status
Tribal Epistemologies, 2019
In the seventeenth-century Russian Empire the peoples speaking Mongol-related languages living to... more In the seventeenth-century Russian Empire the peoples speaking Mongol-related languages living to the west of Lake Baikal were categorised with those on its eastern side and regarded as a single minority. At first they were called 'bratskie', a name that was then gradually fixed as Buryat. 2 However, under colonial rule they developed differently on either side of the lake and these differences cannot be explained solely by their respective geographical situation and the type of colonisation they were subject to. Some reasons for these differences can be found in their internal organisation, as highlighted by Caroline Humphrey in her seminal 1979 paper on their respective uses of genealogies. Unlike the main East-Buryat group, the Khori, who eventually united, she notes that the main West-Buryat group, the Ekhirit-Bulagats, remained a set of groups in permanent rivalry with each other. 3 These
More mischief has probably been wrought in the world by honest fools in high places than by intel... more More mischief has probably been wrought in the world by honest fools in high places than by intelligent rascals. The ablest … must tend to be more or less conscious deceivers. Sir James George Frazer This paper is aimed at bringing to light a pattern of exchange that appears to function as what makes living on hunting possible. The analysis is based on data coming from the small stateless societies living on hunting in the Siberian forest, considered in their traditional way of life-that is in the pre-Soviet era and subsequently, insofar as it was maintained through the changes imposed by the Soviet regime. 2 The model drawn from these data stresses exchange as a process meant to legitimate the predation to which those who have nothing must resort. I shall argue that the underlying principle at work is that 'taking' edible wild resources is possible only if included in an exchange process with Nature. In other words, hunting is conceived of as a part of an imaginary 'life-exchange' involving imaginary partners. Thus, the notion of exchange will be analysed as a conceptual creation, and 'taking' will appear to be what actually gives the impulse to the process. Then, I shall attempt to show that, due to its imaginary character, the exchange process meant to justify hunting life is both conceived of and experienced as a type of 'play'. The concept of 'playing' broadly used among hunting societies can usefully be applied to analysing the mechanisms that operate in this type of exchange process. It will help to understand certain behavioural aspects associated with exchanging such as trickery and it will provide the notion of 'illusion' with a constituent role in the exchange process. This model attributes a determinant part in the symbolic thinking of the society to the very fact of living directly on wild resources-which accounts for similarities between hunting societies the world over by virtue of their common dependence on nature. Its characteristics are better evidenced if compared to those of the models drawn from neighbouring pastoral kin societies. For this reason, I shall briefly comment on some changes
... Durant ce temps, on note une tendance générale à l'accroissement de la taille, mais ... more ... Durant ce temps, on note une tendance générale à l'accroissement de la taille, mais pas de modifications majeures des appareils dentaire ou locomoteur. ... 11 On y observe des modifications majeures, d'abord de l'appareil locomoteur, puis de l'appareil dentaire. ...
Études mongoles et sibériennes, centrasiatiques et tibétaines, 2014
Études mongoles et sibériennes, centrasiatiques et tibétaines 45 | 2014 Épopée et millénarisme : ... more Études mongoles et sibériennes, centrasiatiques et tibétaines 45 | 2014 Épopée et millénarisme : transformations et innovations La « tradition épique » bouriate change tout en étant facteur de changement The Buryat "epic tradition" changes while being a tool of change
Anthropologie et Sociétés, 2007
Prenant la suite de « Le sens de l’“alliance” religieuse, “mari” d’esprit, “femme” de dieu », par... more Prenant la suite de « Le sens de l’“alliance” religieuse, “mari” d’esprit, “femme” de dieu », paru dans Anthropologie et Sociétés (1998), cet article poursuit la réflexion engagée à partir de données sibériennes, sur les implications qu’entraîne le fait de qualifier d’alliance une relation avec des êtres spirituels. Son objectif est double.
De la "chance" à la "grâce" ou Des types de charisme chamanique en Sibérie Roberte HAMAYON* Les d... more De la "chance" à la "grâce" ou Des types de charisme chamanique en Sibérie Roberte HAMAYON* Les données provenant des sociétés chamanistes sibériennes se prêtent d'elles-mêmes à une réflexion sur la notion de charisme, sur sa place en tant que source de pouvoir et sur ses rapports avec d'autres modes de légitimation. D'une part, le chamanisme fournit l'un des exemples classiques de fondement charismatique de l'autorité. D'autre part, les sociétés sibériennes forment un éventail de variantes déployées sur un même fond : elles appartiennent à deux grandes familles linguistiques proches (ouralienne et altaïque), elles partagent une histoire marquée par la colonisation russe, elles comportent des groupes restés majoritairement chasseurs en forêt et des groupes devenus majoritairement éleveurs en région de steppe ou de toundra. C'est précisément ce changement de mode de vie qui, par son incidence sur l'organisation sociale, explique le déclin du facteur charismatique dans le chamanisme des sociétés pastorales, au profit des structures de parenté et du principe hiérarchique. Aussi convient-il, d'abord, de mettre en lumière ce qui, dans la vie de chasse en forêt, rend indispensable l'intervention d'un facteur charismatique dans l'exercice de la fonction chamanique. Ceci permettra, ensuite, de mieux saisir les raisons de sa marginalisation et de l'émergence d'autres sources d'autorité dans la vie pastorale. "Chance" à la chasse et "amours" animales
In the seventeenth-century Russian Empire the peoples speaking Mongol-related languages living to... more In the seventeenth-century Russian Empire the peoples speaking Mongol-related languages living to the west of Lake Baikal were categorised with those on its eastern side and regarded as a single minority. At first they were called 'bratskie', a name that was then gradually fixed as Buryat. 2 However, under colonial rule they developed differently on either side of the lake and these differences cannot be explained solely by their respective geographical situation and the type of colonisation they were subject to. Some reasons for these differences can be found in their internal organisation, as highlighted by Caroline Humphrey in her seminal 1979 paper on their respective uses of genealogies. Unlike the main East-Buryat group, the Khori, who eventually united, she notes that the main West-Buryat group, the Ekhirit-Bulagats, remained a set of groups in permanent rivalry with each other. 3 These
Cahiers de linguistique- …, 1977
... (syntaxe des propositions en mongol contemporain) . 254. BALDAN (L.) &quo... more ... (syntaxe des propositions en mongol contemporain) . 254. BALDAN (L.) "Orčin cagijn mongol xelnij oguulberijn najruulgyn asuudald" Xel zoxiol (Ulan Bator), XIO-24), 1975, pp. 128-132. ... D. .- The University of Texas at Austin, 1975.- DAI (37), p. 948A. - 99 -. 3. JAPONAIS. 369. ...
Afrique & histoire
Les usages des termes « chamane » et « chamanisme » sont aujourd'hui des plus divers, et leu... more Les usages des termes « chamane » et « chamanisme » sont aujourd'hui des plus divers, et leur définition fait moins que jamais l'objet d'un consensus. Aussi l'attribution du label chamanique à certains types de pratiques ou d'objets semble-t-elle le plus souvent être le fruit d'un ...
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Papers by Roberte N. Hamayon