Papers by Mickael Hetzmann
Études Caribéennes, Oct 15, 2017
La question que pose cet article est : comment un individu cosmopolite, a partir du geste reflexi... more La question que pose cet article est : comment un individu cosmopolite, a partir du geste reflexif de s’eprouver dans le regard de l’autre, peut-il saisir et se representer son appartenance a une commune humanite ? Nous proposons que la socialisation cosmopolite soit intimement liee a la nature du groupe d’accueil dans lequel se fait l’immersion dans un ailleurs. Or, cette rencontre ne peut se faire avec l’humanite en general, mais elle prend forme dans l’interrelation entre deux ou plusieurs entites culturelles specifiques. Ce qui nous ouvre a d’autres questions : de quelle alterite parle-t-on ? Pour qui ? Pourquoi ? Pour quoi ? De ce fait, le sentiment d’appartenance a une commune humanite, s’il est, au moins dans une certaine mesure, partage par tout individu cosmopolite, l’est a entendre d’un point de vue utopique. Si la socialisation cosmopolite dans des enclaves backpacker ou des dispositifs d’echanges universitaires est realisee dans une logique d’integration principalement dirigee vers une communaute occidentale cosmopolite, une autre forme de socialisation, par l’experience de la grande itinerance, serait ainsi possible. Cette derniere serait immergee dans les cultures locales, elle serait ephemere, aleatoire, heterogene et principalement realisee dans le rite des hospitalites, et peut ainsi representer une forme differente d’elaboration du sentiment cosmopolite. En effet, celle-ci ne serait pas elaboree dans la tension entre deux modeles (integration), mais dans une reaction en chaine de multiples modeles, qui, par serendipites, se travaillent les unes les autres, dans de multiples directions, sans pouvoir se fixer, ouvrant ainsi a la diversite de l’humanite. S’il faut ici parler de socialisation cosmopolite, elle serait plutot a entendre sur le plan anthropologique qu’ethnologique.
L’objet de cette thèse est l’expérience de la grande itinérance du voyage autour du monde, questi... more L’objet de cette thèse est l’expérience de la grande itinérance du voyage autour du monde, questionnée comme potentiellement formatrice et située dans le paradigme de l’éducation tout au long de la vie. Nous proposons de considérer que cette forme de voyage constitue une forme particulière de rite de passage formateur, en effet, il se spécifie de prolonger considérablement l’expérience de l'absence de cadres de références culturels. Cette recherche permet ainsi d'interroger le potentiel éducatif d'une forme d’expérience liminaire spécifique tant par sa durée que par son intensité. Envisager ce voyage autour du monde comme une éducation tout au long de la vie nous semble légitime pour au moins deux raisons. D’une part, dans nos sociétés occidentales contemporaines, l’individu est contraint de se construire une identité autonome et performante dans chacun de ses groupes d’affiliation, contrainte dont le voyage itinérant autour du monde et le métissage avec l’Autre permet d...
Education permanente n°211, 2017
L'objet de cet article est l'expérience du voyage itinérant autour du monde, questionnée comme fo... more L'objet de cet article est l'expérience du voyage itinérant autour du monde, questionnée comme formatrice et située dans le paradigme de l'éducation et de la formation tout au long de la vie (Colin et Le Grand, 2008). Le voyage autour du monde est devenu un phénomène touristique important (Vacher, 2010) dans les différents pays industrialisés, mais il reste peu étudié (Gauthier, 2012), surtout sous la forme contemporaine du phénomène backpacker, décrit en termes de « Bildung cosmopolite », et sur laquelle nous nous centrerons. Les travaux soulignent le caractère formateur de cette expérience de rencontre de codes culturels différents (Cichelli, 2012) et l'inscrivent au croisement des champs de recherche sur les rites de passage contemporains et la formation de soi (Noy, 2004). Cependant, si les études du phénomène backpacker prennent de l'ampleur, elles s'attachent surtout à en dégager des valeurs centrales comme la recherche d'autonomie et d'authenticité. L'itinérance elle-même (« prendre la route ») est envisagée en tant que valeur permettant une inscription identitaire dans la subculture backpacker (Power, 2010) et n'est pas interrogée dans ses différentes dimensions. Corollairement, les méthodologies utilisées dans ce type d'étude ne diffèrent pas en fonction du « degré » d'itinérance. Entreprendre une recherche sur la formation par le voyage autour du monde suppose de mettre au travail l'articulation des notions de voyage, d'itinérance et de formation dans la littérature scientifique. Le plus souvent, le caractère formateur du voyage est pensé comme étroitement lié à une immersion suffisamment longue pour franchir des paliers d'acculturation (Fernandez, 2002 ; Breton et Denoyel, 2011), et ainsi accéder à la compréhension de la culture d'accueil. De ce point de vue, plus l'immersion est profonde, plus on acquiert des compétences interculturelles spécifiques capitalisables (Dervin, 2004), mieux on accède aux
« Se former par l’itinérance du voyage autour du monde », in Education Permanente, N°211, pp. 19-26., 2017
L’objet de cet article est l’expérience de voyageurs itinérants autour du monde, questionnée dans... more L’objet de cet article est l’expérience de voyageurs itinérants autour du monde, questionnée dans le cadre du paradigme de l’éducation tout au long de la vie. Cette expérience est caractérisée par une absence prolongée de cadres de références culturels, un étayage sur le rite de l’hospitalité, une acculturation non plus à telle culture singulière mais plus largement anthropologique, et une dimension formatrice, riche en sérendipité, à la rencontre de l’autre et de soi.
The subject of this paper is the experience of itinerant round-the-world travellers, questioned within the paradigm of lifelong learning. This experience is characterized by a prolonged absence of cultural reference frameworks, supported by the rite of hospitality, an acculturation no longer to a singular culture but more broadly anthropological, and a formative dimension, rich in serendipity, to the encounter of the Other and of the Self.
The question raised by this article is: how a cosmopolitan individual, from the reflective gestur... more The question raised by this article is: how a cosmopolitan individual, from the reflective gesture of experiencing himself in the gaze of the other, can grasp and represent his belonging to a common humanity. We propose that cosmopolitan socialization be intimately linked to the nature of the host group in which the immersion takes place. However, this encounter cannot be made with humanity in general, but it takes shape in the interrelationship between two or more specific cultural entities. What opens us to others questions: what kind of otherness are we talking about ? For whom ? Why ? In which purpose ? As a result, the feeling of belonging to a common humanity, if it is shared, at least to some extent, by each cosmopolitan individual, is to be understood from an utopian point of view. If cosmopolitan socialization in backpacker enclaves or academic exchanges is carried out in a logic of integration mainly directed towards a cosmopolitan Western community, then another form of socialization through the experience of itinerancy would be possible. The latter would be immersed in local cultures, it would be ephemeral, random, heterogeneous and mainly carried out in the rite of hospitalities, and may thus represent a different form of elaboration of cosmopolitan feeling. Indeed, this would not be elaborated in the tension between two models (integration), but in a chain reaction of multiple models, which by serendipities, work one another, in multiple directions, without being able to stabilized, openning to the diversity of humanity. If we speak here of cosmopolitan socialization, it would rather be understood on the anthropological level than on a ethnological one.
This research aims to question the process of education during a round-the-world travel, marked b... more This research aims to question the process of education during a round-the-world travel, marked by itinerancy and thus by non-integration with the cultures encountered. In this type of trip, immersion in depth would be achieved by remaining a foreigner, by accessing the intimate position of the guest through the rite of hospitality. The meeting thus considered would allow an opening to the "unspeakable" of the radical otherness of the other which, in hindsight, is used for emplotment through a reflexive linguistic return. This process appears to produce an emancipation vis-à-vis the sociocultural heritage of the traveller, fostering in him an understanding of his selfhood not as substance but as construct, through métissage (interbreeding- crossbreeding) with the other (Glissant 1997). Provided that it is located in the paradigm of lifelong learning, this type of recurring meeting in the course of an itinerant voyage would constitute a set of micro-liminalities that are productive of self-education (Galvani, 2006) and can lead to biographical turning points (Lesourd, 2009; Grossetti, Bessin, Bidart, 2009).
L'objet de cette communication est l'expérience de voyageurs itinérants autour du monde, question... more L'objet de cette communication est l'expérience de voyageurs itinérants autour du monde, questionnée dans le cadre du paradigme de l'éducation tout au long de la vie. Cette expérience est caractérisée par une absence prolongée de cadres de références culturels, un étayage sur le rite de l'hospitalité, une acculturation non plus à telle culture singulière mais plus largement anthropologique, et une dimension formatrice, riche en sérendipité, à la rencontre de l'autre et de soi. Afin de pouvoir étudier les spécificités de la grande itinérance du voyage autour du monde, et les spécificités de ce type de formation de soi, je vous propose une série de cinq schémas que nous expliciterons : un voyage avec un faible ancrage institutionnel, une transformation de la forme d'immersion, des rencontres dans le rite de l'hospitalité, une gestion des temporalités spécifiques à l'itinérance, et enfin, une autoformation existentielle à deux niveaux.
Thesis Chapters by Mickael Hetzmann
Thèse de doctorat (doctorate thesis), 2018
The subject of this thesis is the experience of itinerant travels around the world, questioned as... more The subject of this thesis is the experience of itinerant travels around the world, questioned as potentially formative and situated in the paradigm of lifelong learning (Colin, Le Grand, 2008).
The Round-The-World trip has become an important tourist phenomenon in various industrialized countries but remains little studied (Gauthier, 2012), especially in the contemporary form of the
backpacker phenomenon on which we have focused. Research on this subject emphasizes escapism and the search for authenticity as central values; they describe in terms of "cosmopolitan Bildung" the interest of the experience, considered formative, of encounters of different cultural codes (Cichelli, 2010). Although itinerancy is not questioned in itself (Power, 2010), studies, specifically related to backpackers, suggest that their experience can be studied in the field of contemporary rites of passage and self-learning (Noy, 2004). We propose to consider that itinerant travel around the world constitutes a particular form of rite of passage whose specificities should be noted. In this case, unlike integrative travel, crossing many countries makes it difficult to develop knowledge of the cultures encountered; rather, it specifies itself by extending considerably the liminal phase, the experience of the lack of cultural reference frameworks. This research thus makes it possible
to question the educational potential of a form of specific liminal experience, both in terms of duration and intensity, while looking into a growing tourist practice that is still little known.
The central questioning of this research is: traveling for one year in the same country and traveling for one year around the world refers to two different forms of encounter with other cultural codes.
To answer this question, we carried out a hypothetico-deductive research project: firstly, we established a multi-referential theoretical model of education through itinerant round-the-world travel from a multidisciplinary theoretical corpus, before putting it to the test of a qualitative field study analyzing the experience of travellers around the world. Much research has shed light on the first form of travel where, by crossing stages of ethnological acculturation, the traveller develops
intercultural competences and builds a cultural reference framework and a "place" in the host society. Our main research findings allow us to establish that in the second form of travel, characterized by itinerancy, the round-the-world traveller doesn’t experience a long immersion
and, after a few countries visited, the repeated ‘’ordeal’’ of intense and destabilizing work of a first phase of acculturation leads him to transform his way of traveling. Rather than working to become
the other, he learns little by little to remain exotic (Segalen, 1904), a ‘’passing” stranger. It is as a stranger that he benefits from the rite of hospitality (Simmel, 1908) and thus gains access to the innermost sphere of the host, to his cultural specificity, by developing an ability to decenter himself, to be guided by the other in the encounter. These are two distinct forms of immersion, two forms of encounter that lead to two different forms of acculturation. The first produces a métis identity,
between the other culture and his own, the traveller thus becomes, by integration, a "specialist" of the host culture. The second, which does not target this integration, produces a qualitatively different métissage. By decentering oneself regularly, the itinerant traveller, through the
multiplication of encounters, creates a métissage with a multiple of otherness(es). In conclusion, and this is where the qualitative difference arises, this type of journey produces an acculturation on a level no longer ethnological (encountering the others of a specific culture) but anthropological (encounter of the Other, in the others of different cultures and in oneself).
Consider that round-the-world travel as a part of lifelong learning is legitimate for at least two reasons. Firstly, in our contemporary western societies, the individual is expected to build an autonomous and powerful identity in each of his affiliated groups, a constraint that traveling around the world and métissage with the Other allows oneself to be emancipated from, at least in part, leading the traveller to experience himself not as an essence fixed in permanence, but as built yet alterable and open to biographical turning points. Secondly, in an increasingly globalized society, it is not enough to be efficient in one’s own culture nor is it possible to acculturate all cultures,hence the need to learn to navigate and communicate in an increasingly culturally heterogeneous context. The round-the-world journey thus constitutes an initiation to an increasingly globalized world and to a wide-ranged and increasingly mixed identity construction.
Thesis advisors: Francis Lesourd, MCF-HDR, Université Paris8
Jean-Louis Le Grand, Professor, Université Paris8
Books by Mickael Hetzmann
Voyage Autour du Monde, 2020
D’un point de vue des sciences de l’éducation, le voyage peut être une expérience permettant de r... more D’un point de vue des sciences de l’éducation, le voyage peut être une expérience permettant de renforcer son rapport préexistant à soi et au monde, où il peut permettre de le transformer. Qu’il soit au coin de la rue comme à l’autre bout du monde, au-delà du déplacement géographique, du niveau d’aventure et de la durée d’immersion, la formation dépend de la rencontre et du degré d’acculturation à une altérité.
Dans la grande itinérance, l’acculturation trouve sa source au cœur même de la rencontre par le rite de l’hospitalité, et n’a d’autre but que de créer un passerelle culturelle provisoire entre deux personnes. Le savoir ethnologique créé par réflexivité dans l’après coup n’a que peu d’utilité dans la rencontre suivante puisqu’il n’appartient pas à la nouvelle culture. Toutefois, après un certain temps, et la traversée de quelques cultures, le même objet culturel ayant été saisi de plusieurs systèmes de pensée différents, crée un savoir anthropologique sur cet objet spécifique. Pour le voyageur, il y aurait ainsi un métissage culturel d’ordre anthropologique, et le système de pensée métis qui en découle lui permettrait de mieux saisir l’Autre dans les autres et en soi, au-delà des cultures d’origine.
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Papers by Mickael Hetzmann
The subject of this paper is the experience of itinerant round-the-world travellers, questioned within the paradigm of lifelong learning. This experience is characterized by a prolonged absence of cultural reference frameworks, supported by the rite of hospitality, an acculturation no longer to a singular culture but more broadly anthropological, and a formative dimension, rich in serendipity, to the encounter of the Other and of the Self.
Thesis Chapters by Mickael Hetzmann
The Round-The-World trip has become an important tourist phenomenon in various industrialized countries but remains little studied (Gauthier, 2012), especially in the contemporary form of the
backpacker phenomenon on which we have focused. Research on this subject emphasizes escapism and the search for authenticity as central values; they describe in terms of "cosmopolitan Bildung" the interest of the experience, considered formative, of encounters of different cultural codes (Cichelli, 2010). Although itinerancy is not questioned in itself (Power, 2010), studies, specifically related to backpackers, suggest that their experience can be studied in the field of contemporary rites of passage and self-learning (Noy, 2004). We propose to consider that itinerant travel around the world constitutes a particular form of rite of passage whose specificities should be noted. In this case, unlike integrative travel, crossing many countries makes it difficult to develop knowledge of the cultures encountered; rather, it specifies itself by extending considerably the liminal phase, the experience of the lack of cultural reference frameworks. This research thus makes it possible
to question the educational potential of a form of specific liminal experience, both in terms of duration and intensity, while looking into a growing tourist practice that is still little known.
The central questioning of this research is: traveling for one year in the same country and traveling for one year around the world refers to two different forms of encounter with other cultural codes.
To answer this question, we carried out a hypothetico-deductive research project: firstly, we established a multi-referential theoretical model of education through itinerant round-the-world travel from a multidisciplinary theoretical corpus, before putting it to the test of a qualitative field study analyzing the experience of travellers around the world. Much research has shed light on the first form of travel where, by crossing stages of ethnological acculturation, the traveller develops
intercultural competences and builds a cultural reference framework and a "place" in the host society. Our main research findings allow us to establish that in the second form of travel, characterized by itinerancy, the round-the-world traveller doesn’t experience a long immersion
and, after a few countries visited, the repeated ‘’ordeal’’ of intense and destabilizing work of a first phase of acculturation leads him to transform his way of traveling. Rather than working to become
the other, he learns little by little to remain exotic (Segalen, 1904), a ‘’passing” stranger. It is as a stranger that he benefits from the rite of hospitality (Simmel, 1908) and thus gains access to the innermost sphere of the host, to his cultural specificity, by developing an ability to decenter himself, to be guided by the other in the encounter. These are two distinct forms of immersion, two forms of encounter that lead to two different forms of acculturation. The first produces a métis identity,
between the other culture and his own, the traveller thus becomes, by integration, a "specialist" of the host culture. The second, which does not target this integration, produces a qualitatively different métissage. By decentering oneself regularly, the itinerant traveller, through the
multiplication of encounters, creates a métissage with a multiple of otherness(es). In conclusion, and this is where the qualitative difference arises, this type of journey produces an acculturation on a level no longer ethnological (encountering the others of a specific culture) but anthropological (encounter of the Other, in the others of different cultures and in oneself).
Consider that round-the-world travel as a part of lifelong learning is legitimate for at least two reasons. Firstly, in our contemporary western societies, the individual is expected to build an autonomous and powerful identity in each of his affiliated groups, a constraint that traveling around the world and métissage with the Other allows oneself to be emancipated from, at least in part, leading the traveller to experience himself not as an essence fixed in permanence, but as built yet alterable and open to biographical turning points. Secondly, in an increasingly globalized society, it is not enough to be efficient in one’s own culture nor is it possible to acculturate all cultures,hence the need to learn to navigate and communicate in an increasingly culturally heterogeneous context. The round-the-world journey thus constitutes an initiation to an increasingly globalized world and to a wide-ranged and increasingly mixed identity construction.
Thesis advisors: Francis Lesourd, MCF-HDR, Université Paris8
Jean-Louis Le Grand, Professor, Université Paris8
Books by Mickael Hetzmann
Dans la grande itinérance, l’acculturation trouve sa source au cœur même de la rencontre par le rite de l’hospitalité, et n’a d’autre but que de créer un passerelle culturelle provisoire entre deux personnes. Le savoir ethnologique créé par réflexivité dans l’après coup n’a que peu d’utilité dans la rencontre suivante puisqu’il n’appartient pas à la nouvelle culture. Toutefois, après un certain temps, et la traversée de quelques cultures, le même objet culturel ayant été saisi de plusieurs systèmes de pensée différents, crée un savoir anthropologique sur cet objet spécifique. Pour le voyageur, il y aurait ainsi un métissage culturel d’ordre anthropologique, et le système de pensée métis qui en découle lui permettrait de mieux saisir l’Autre dans les autres et en soi, au-delà des cultures d’origine.
The subject of this paper is the experience of itinerant round-the-world travellers, questioned within the paradigm of lifelong learning. This experience is characterized by a prolonged absence of cultural reference frameworks, supported by the rite of hospitality, an acculturation no longer to a singular culture but more broadly anthropological, and a formative dimension, rich in serendipity, to the encounter of the Other and of the Self.
The Round-The-World trip has become an important tourist phenomenon in various industrialized countries but remains little studied (Gauthier, 2012), especially in the contemporary form of the
backpacker phenomenon on which we have focused. Research on this subject emphasizes escapism and the search for authenticity as central values; they describe in terms of "cosmopolitan Bildung" the interest of the experience, considered formative, of encounters of different cultural codes (Cichelli, 2010). Although itinerancy is not questioned in itself (Power, 2010), studies, specifically related to backpackers, suggest that their experience can be studied in the field of contemporary rites of passage and self-learning (Noy, 2004). We propose to consider that itinerant travel around the world constitutes a particular form of rite of passage whose specificities should be noted. In this case, unlike integrative travel, crossing many countries makes it difficult to develop knowledge of the cultures encountered; rather, it specifies itself by extending considerably the liminal phase, the experience of the lack of cultural reference frameworks. This research thus makes it possible
to question the educational potential of a form of specific liminal experience, both in terms of duration and intensity, while looking into a growing tourist practice that is still little known.
The central questioning of this research is: traveling for one year in the same country and traveling for one year around the world refers to two different forms of encounter with other cultural codes.
To answer this question, we carried out a hypothetico-deductive research project: firstly, we established a multi-referential theoretical model of education through itinerant round-the-world travel from a multidisciplinary theoretical corpus, before putting it to the test of a qualitative field study analyzing the experience of travellers around the world. Much research has shed light on the first form of travel where, by crossing stages of ethnological acculturation, the traveller develops
intercultural competences and builds a cultural reference framework and a "place" in the host society. Our main research findings allow us to establish that in the second form of travel, characterized by itinerancy, the round-the-world traveller doesn’t experience a long immersion
and, after a few countries visited, the repeated ‘’ordeal’’ of intense and destabilizing work of a first phase of acculturation leads him to transform his way of traveling. Rather than working to become
the other, he learns little by little to remain exotic (Segalen, 1904), a ‘’passing” stranger. It is as a stranger that he benefits from the rite of hospitality (Simmel, 1908) and thus gains access to the innermost sphere of the host, to his cultural specificity, by developing an ability to decenter himself, to be guided by the other in the encounter. These are two distinct forms of immersion, two forms of encounter that lead to two different forms of acculturation. The first produces a métis identity,
between the other culture and his own, the traveller thus becomes, by integration, a "specialist" of the host culture. The second, which does not target this integration, produces a qualitatively different métissage. By decentering oneself regularly, the itinerant traveller, through the
multiplication of encounters, creates a métissage with a multiple of otherness(es). In conclusion, and this is where the qualitative difference arises, this type of journey produces an acculturation on a level no longer ethnological (encountering the others of a specific culture) but anthropological (encounter of the Other, in the others of different cultures and in oneself).
Consider that round-the-world travel as a part of lifelong learning is legitimate for at least two reasons. Firstly, in our contemporary western societies, the individual is expected to build an autonomous and powerful identity in each of his affiliated groups, a constraint that traveling around the world and métissage with the Other allows oneself to be emancipated from, at least in part, leading the traveller to experience himself not as an essence fixed in permanence, but as built yet alterable and open to biographical turning points. Secondly, in an increasingly globalized society, it is not enough to be efficient in one’s own culture nor is it possible to acculturate all cultures,hence the need to learn to navigate and communicate in an increasingly culturally heterogeneous context. The round-the-world journey thus constitutes an initiation to an increasingly globalized world and to a wide-ranged and increasingly mixed identity construction.
Thesis advisors: Francis Lesourd, MCF-HDR, Université Paris8
Jean-Louis Le Grand, Professor, Université Paris8
Dans la grande itinérance, l’acculturation trouve sa source au cœur même de la rencontre par le rite de l’hospitalité, et n’a d’autre but que de créer un passerelle culturelle provisoire entre deux personnes. Le savoir ethnologique créé par réflexivité dans l’après coup n’a que peu d’utilité dans la rencontre suivante puisqu’il n’appartient pas à la nouvelle culture. Toutefois, après un certain temps, et la traversée de quelques cultures, le même objet culturel ayant été saisi de plusieurs systèmes de pensée différents, crée un savoir anthropologique sur cet objet spécifique. Pour le voyageur, il y aurait ainsi un métissage culturel d’ordre anthropologique, et le système de pensée métis qui en découle lui permettrait de mieux saisir l’Autre dans les autres et en soi, au-delà des cultures d’origine.