Melissa Elbez/Elbaz
I am a Social Anthropologist specialized in Religious studies, Anthropology of Tourism, Migration and Transnational movements, Political Anthropology, History and Memory, and Anthropology of the Future.
I am currently a Lady Davis Postdoctoral fellow in the Department of Sociology and Anthropology at the Hebrew University of Jerusalem (HUJI).
I graduated with a Doctorate from the School for Advanced Studies in Social Sciences of Paris (EHESS).
I completed part of my studies in Mexico, notably at the Center for Research and Advanced studies in Social Anthropology (CIESAS).
My main areas of interest are:
- identity-building processes in a globalized and mediatized world.
- millenarian and eschatological expectations.
- the way our relationship to future affects our view on history.
- the ability of ordinary people to affect politics through lifestyle choices, spiritual affiliations, mobility practices, rumors spreading, networking, and cultural initiatives.
- the dynamics of national identity formation and transformation in relation with migration, tourism, and heritage politics.
My current research "The New Jews of Latin America: an Ethnography of Conversion journeys in the Digital Age" is about the growing community of Latin Americans who move to Israel in order to convert to Orthodox Judaism.
Methodology:
- I believe that taking into account the changing, plural and complex aspects of social life, does not prevent to produce an overview of societies. This is what I have intended to show in drawing up a "dynamic monograph" of the city of Tulum (Mexico) in my PhD thesis.
- In my PhD thesis, I proposed approaches and methods that make it possible to think of the Collective without obscuring the Individual, by apprehending Culture as an Intersubjective Processuality.
- In an interdisciplinary perspective, I use notions of social geography that I consider heuristic for the anthropological discipline, I have taken part in historiographical think tanks, and I have drawn on philosophical works to develop my theoretical propositions.
- I use Web intelligence knowledge to design a 'netnographic' methodology designed to guide the researchers in their analysis of the online part social life.
- I am in favor of a reflective and dialogical ethnography, which shows the active presence of the researcher in his fieldwork. This translates into a writing style that gives ample room to individuals and anecdotes.
I have written on:
- the historical emergence of “Mayaness” as a cultural and ethnic identity, in the framework of processes of colonial and national domination, heritage construction and tourism development.
- patrimonialization and cosmopolitization of cultural identities as joint processes.
- the rumor around the alleged end of the Mayan calendar on December 21st 2012 as a transnational tool for political expression.
- tourism and multicultural policies as forces of nationalization, based on the history of Tulum and Quintana Roo (Mexico).
- the subversive and yet lasting “hippy” tradition in Mexico, its networks, itineraries, moral values, social codes, modes of sociability and transgenerational transmission.
- the Dynamic Anthropology of Georges Balandier, and its ability to overcome dead ends social sciences researchers are facing today.
I am currently writing on:
- the journeys of faith and nationhood of the Latin Americans who are converting to Judaism in wartime Jerusalem.
- the transnational digital ecosystem of Latin American converts to Judaism.
- a comparative analysis of the Israeli and Mexican national Heritage plans.
To learn about my teaching, academic and professional activities, see my CV.
I am currently a Lady Davis Postdoctoral fellow in the Department of Sociology and Anthropology at the Hebrew University of Jerusalem (HUJI).
I graduated with a Doctorate from the School for Advanced Studies in Social Sciences of Paris (EHESS).
I completed part of my studies in Mexico, notably at the Center for Research and Advanced studies in Social Anthropology (CIESAS).
My main areas of interest are:
- identity-building processes in a globalized and mediatized world.
- millenarian and eschatological expectations.
- the way our relationship to future affects our view on history.
- the ability of ordinary people to affect politics through lifestyle choices, spiritual affiliations, mobility practices, rumors spreading, networking, and cultural initiatives.
- the dynamics of national identity formation and transformation in relation with migration, tourism, and heritage politics.
My current research "The New Jews of Latin America: an Ethnography of Conversion journeys in the Digital Age" is about the growing community of Latin Americans who move to Israel in order to convert to Orthodox Judaism.
Methodology:
- I believe that taking into account the changing, plural and complex aspects of social life, does not prevent to produce an overview of societies. This is what I have intended to show in drawing up a "dynamic monograph" of the city of Tulum (Mexico) in my PhD thesis.
- In my PhD thesis, I proposed approaches and methods that make it possible to think of the Collective without obscuring the Individual, by apprehending Culture as an Intersubjective Processuality.
- In an interdisciplinary perspective, I use notions of social geography that I consider heuristic for the anthropological discipline, I have taken part in historiographical think tanks, and I have drawn on philosophical works to develop my theoretical propositions.
- I use Web intelligence knowledge to design a 'netnographic' methodology designed to guide the researchers in their analysis of the online part social life.
- I am in favor of a reflective and dialogical ethnography, which shows the active presence of the researcher in his fieldwork. This translates into a writing style that gives ample room to individuals and anecdotes.
I have written on:
- the historical emergence of “Mayaness” as a cultural and ethnic identity, in the framework of processes of colonial and national domination, heritage construction and tourism development.
- patrimonialization and cosmopolitization of cultural identities as joint processes.
- the rumor around the alleged end of the Mayan calendar on December 21st 2012 as a transnational tool for political expression.
- tourism and multicultural policies as forces of nationalization, based on the history of Tulum and Quintana Roo (Mexico).
- the subversive and yet lasting “hippy” tradition in Mexico, its networks, itineraries, moral values, social codes, modes of sociability and transgenerational transmission.
- the Dynamic Anthropology of Georges Balandier, and its ability to overcome dead ends social sciences researchers are facing today.
I am currently writing on:
- the journeys of faith and nationhood of the Latin Americans who are converting to Judaism in wartime Jerusalem.
- the transnational digital ecosystem of Latin American converts to Judaism.
- a comparative analysis of the Israeli and Mexican national Heritage plans.
To learn about my teaching, academic and professional activities, see my CV.
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Papers by Melissa Elbez/Elbaz
En una tercera parte,conclusiva, inscribo el rumor del 2012 en el marco de un milenarismo cristiano que se ha proyectado sobre los mayas desde la Colonia y que ha sobrevivido hasta hoy bajo formas más secularizadas, para luego terminar con una reflexión sobre las contradicciones internas en las teorías del 2012, las cuales impidieron que la espera milenarista se convirtiera en un movimiento político.
In this paper, I call for a reconsideration of some dimensions of Georges Balandier’s work. While I investigate the modalities of its transmission over two generations, I attempt to show that his reflections on the implications of new technologies and globalization are not only heuristic, but that they tie in with his Africanist work. Indeed, I propose to consider his Africanist disengagement as a political commitment. In addition, I endeavor to highlight the centrality of the question of the “future” in his anthropology—which seems to me worthy of our attention—, and I emphasize Balandier’s interest in indivi- dual trajectories. Finally, I reveal the logical interdependence between his proposal for political anthropology and these two elements.
Dans cet article, j’invite à repenser plusieurs dimensions de l’œuvre de Georges Balandier. Tout en interrogeant les modalités de sa transmission sur deux générations, je m’efforce de montrer que ses réflexions sur les implications des nouvelles technologies et de la mondialisation sont non seulement heuristiques, mais qu’elles se situent dans la continuité de son œuvre africaniste. De fait, j’invite à considérer son désengagement africaniste comme un engagement politique. En outre, je m’attache à mettre en exergue la centralité de la question du « futur » dans son anthropologie — qui me semble mériter toute notre attention —, et je souligne l’intérêt que Balandier portait aux trajectoires individuelles. Enfin, je révèle le lien d’interdépendance logique qu’entretient sa proposition d’anthropologie politique avec ces deux éléments.
A partir de una investigación etnográfica llevada a cabo en Tulum entre 2009 y 2015 sobre las modalidades diversas de referencia a lo maya, este artículo pretende esclarecer unas paradojas implícitas al proceso de patrimonialización de identidades indígenas. Por una parte, muestra que la necesidad de hacer de lo indígena un escaparate de la nación, ha llevado a la valorización turística de lo maya y a la desacreditación conjunta de unas formas contemporáneas de ser maya, lo que fomenta la discriminación de los ciudadanos mayas cuyos modos de vida no concuerden con el imaginario patrimonial sobre esta identidad. Sin embargo, a pesar de la presión normativa ejercida por las representaciones patrimoniales sobre los habitantes mayas de Tulum, estos últimos hacen uso de su agencia para oponerles denominaciones alternativas e interpretaciones propias, que tienen tanto que ver con sus memorias históricas como con sus aspiraciones individuales. Por otra parte, mis observaciones han revelado que, al hacer de lo maya un concepto definido por unas prácticas y una estética específicas, el discurso patrimonial abre el acceso a esta identidad a personas ajenas a la península de Yucatán. En efecto, mientras que las representaciones patrimoniales de lo maya siguen cumpliendo con su meta de proporcionar ascendentes indígenas a la nación, su difusión vía las industrias culturales, turísticas, mediáticas y unas teorías New Age, ha dado lugar a un proceso de cosmopolitización de la identidad maya, noción por la cual me refiero a su ingreso en el registro de las alteridades apropiables por personas de todo el mundo en el marco de bricolajes identitarios singulares. Combinando las perspectivas históricas y antropológicas, este artículo interroga la forma en que elementos históricos y recientes, de escala local, nacional y global se articulan para dar lugar a una configuración identitaria compleja y apasionante.
English:
From ethnographic observations carried out in Tulum between 2009 and 2015 about the diverse modalities of reference to the Maya, this paper seeks to to enlighten paradoxes that are implicit in the process of patrimonialization of indigeneous identities. Firstly, this paper shows how the need to make a showcase of the indigenous for the nation, has led to touristic enhancement of the Maya and to the joint discreditation of contemporary ways of being Maya, which encourages the discrimination of Mayan citizens whose lifestyle is not consistent with the imaginary identity attributed to them. However, despite the normative pressure exerted by heritage representations on the Mayan inhabitants of Tulum, they use their agency to counter their own alternative denominations and interpretations, that have as much to do with their historical memories as with their individual aspirations. Secondly, my observations revealed that by making the Maya a concept defined by specific practices and aesthetics, heritage discourse opens access to this identity to people from outside the Yucatan Peninsula. Indeed, while heritage representations of the Maya continues to meet its goal of providing indigenous ancestors to the nation, its broadcast through cultural, touristic, mediatic industries and some New Age theories has led to a process of cosmopolitanization of Mayan identity; concept by which I refer to its entry in the register of alterities likely to be appropriated by people from all over the world in the framework of singular identity bricolages. In combining historical and anthropological perspectives, this paper questions how both historical and recent elements from local national and global scales, merge to lead to a complex and fascinating identity configuration.
Texte publié en juillet 2013 dans le numéro 17 de la revue Tohu Bohu, pp.13-15.
Book Reviews by Melissa Elbez/Elbaz
Interviews by Melissa Elbez/Elbaz
Entretien avec Jean-Loup Amselle
Publié en juillet 2013 dans le numéro 17 de la revue Tohu Bohu, pp.16-17
En una tercera parte,conclusiva, inscribo el rumor del 2012 en el marco de un milenarismo cristiano que se ha proyectado sobre los mayas desde la Colonia y que ha sobrevivido hasta hoy bajo formas más secularizadas, para luego terminar con una reflexión sobre las contradicciones internas en las teorías del 2012, las cuales impidieron que la espera milenarista se convirtiera en un movimiento político.
In this paper, I call for a reconsideration of some dimensions of Georges Balandier’s work. While I investigate the modalities of its transmission over two generations, I attempt to show that his reflections on the implications of new technologies and globalization are not only heuristic, but that they tie in with his Africanist work. Indeed, I propose to consider his Africanist disengagement as a political commitment. In addition, I endeavor to highlight the centrality of the question of the “future” in his anthropology—which seems to me worthy of our attention—, and I emphasize Balandier’s interest in indivi- dual trajectories. Finally, I reveal the logical interdependence between his proposal for political anthropology and these two elements.
Dans cet article, j’invite à repenser plusieurs dimensions de l’œuvre de Georges Balandier. Tout en interrogeant les modalités de sa transmission sur deux générations, je m’efforce de montrer que ses réflexions sur les implications des nouvelles technologies et de la mondialisation sont non seulement heuristiques, mais qu’elles se situent dans la continuité de son œuvre africaniste. De fait, j’invite à considérer son désengagement africaniste comme un engagement politique. En outre, je m’attache à mettre en exergue la centralité de la question du « futur » dans son anthropologie — qui me semble mériter toute notre attention —, et je souligne l’intérêt que Balandier portait aux trajectoires individuelles. Enfin, je révèle le lien d’interdépendance logique qu’entretient sa proposition d’anthropologie politique avec ces deux éléments.
A partir de una investigación etnográfica llevada a cabo en Tulum entre 2009 y 2015 sobre las modalidades diversas de referencia a lo maya, este artículo pretende esclarecer unas paradojas implícitas al proceso de patrimonialización de identidades indígenas. Por una parte, muestra que la necesidad de hacer de lo indígena un escaparate de la nación, ha llevado a la valorización turística de lo maya y a la desacreditación conjunta de unas formas contemporáneas de ser maya, lo que fomenta la discriminación de los ciudadanos mayas cuyos modos de vida no concuerden con el imaginario patrimonial sobre esta identidad. Sin embargo, a pesar de la presión normativa ejercida por las representaciones patrimoniales sobre los habitantes mayas de Tulum, estos últimos hacen uso de su agencia para oponerles denominaciones alternativas e interpretaciones propias, que tienen tanto que ver con sus memorias históricas como con sus aspiraciones individuales. Por otra parte, mis observaciones han revelado que, al hacer de lo maya un concepto definido por unas prácticas y una estética específicas, el discurso patrimonial abre el acceso a esta identidad a personas ajenas a la península de Yucatán. En efecto, mientras que las representaciones patrimoniales de lo maya siguen cumpliendo con su meta de proporcionar ascendentes indígenas a la nación, su difusión vía las industrias culturales, turísticas, mediáticas y unas teorías New Age, ha dado lugar a un proceso de cosmopolitización de la identidad maya, noción por la cual me refiero a su ingreso en el registro de las alteridades apropiables por personas de todo el mundo en el marco de bricolajes identitarios singulares. Combinando las perspectivas históricas y antropológicas, este artículo interroga la forma en que elementos históricos y recientes, de escala local, nacional y global se articulan para dar lugar a una configuración identitaria compleja y apasionante.
English:
From ethnographic observations carried out in Tulum between 2009 and 2015 about the diverse modalities of reference to the Maya, this paper seeks to to enlighten paradoxes that are implicit in the process of patrimonialization of indigeneous identities. Firstly, this paper shows how the need to make a showcase of the indigenous for the nation, has led to touristic enhancement of the Maya and to the joint discreditation of contemporary ways of being Maya, which encourages the discrimination of Mayan citizens whose lifestyle is not consistent with the imaginary identity attributed to them. However, despite the normative pressure exerted by heritage representations on the Mayan inhabitants of Tulum, they use their agency to counter their own alternative denominations and interpretations, that have as much to do with their historical memories as with their individual aspirations. Secondly, my observations revealed that by making the Maya a concept defined by specific practices and aesthetics, heritage discourse opens access to this identity to people from outside the Yucatan Peninsula. Indeed, while heritage representations of the Maya continues to meet its goal of providing indigenous ancestors to the nation, its broadcast through cultural, touristic, mediatic industries and some New Age theories has led to a process of cosmopolitanization of Mayan identity; concept by which I refer to its entry in the register of alterities likely to be appropriated by people from all over the world in the framework of singular identity bricolages. In combining historical and anthropological perspectives, this paper questions how both historical and recent elements from local national and global scales, merge to lead to a complex and fascinating identity configuration.
Texte publié en juillet 2013 dans le numéro 17 de la revue Tohu Bohu, pp.13-15.
Entretien avec Jean-Loup Amselle
Publié en juillet 2013 dans le numéro 17 de la revue Tohu Bohu, pp.16-17