Dom Quixote na América: Claude Lévi-Strauss e a Antropologia Americanista

Em D. Quixote na América, Anne-Christine Taylor aborda o paradoxo da identidade americanista de Lévi-Strauss. O alcance geral e abstrato da obra de Lévi-Strauss e a pouca expressividade teórica e empírica do americanismo na época em que este realizou suas primeiras e curtas experiências de campo poderiam sugerir que a região onde o autor se formou enquanto antropólogo não teve influência sobre o desenvolvimento teórico de sua obra. A autora mostra, pelo contrário, que se americanista ele se tornou quase por acaso, a influência da experiência e do pensamento ameríndio sobre o estruturalismo de Lévi-Strauss foi tamanha que se pode falar em uma indianização do imaginário científico de Lévi-Strauss, mesmo quando sua meta é o universal

Mismatches: Museums, Anthropology and Amazonia

Over the past decades, museums, particularly the large Euro-American ethnographic ones, have had trouble developing adequate presentations of Amazonian cultural productions. To some extent, this failure can be seen as a side effect of a more general trend—namely, the widening rift between museums and the discipline of anthropology. However, I will argue that the mismatch between the museum context and Amazonian indigenous peoples and cultures also draws on the former’s difficulty in understanding and adhering to the idea of museums, as opposed to other Western technologies of visualization and transmission. The aim of this conference, drawing both on my experience as an Amazonianist anthropologist and on my involvement with the national French ethnographic museum, the Musée du Quai Branly (MQB) in Paris, is to illustrate these overlapping mismatches, to explore the reasons behind them, and finally to offer some thoughts on how museums could turn these misunderstandings to a productive use

Monod Becquelin Aurore et Philippe Erikson (éds), Les rituels du dialogue. Promenades ethnolinguistiques en terres amérindiennes, Société d’ethnologie, Nanterre, 2000, 608 p., cartes, fig., ill.

Voici un ouvrage collectif remarquablement accueillant en dépit de son volume (20  contributions, 600 pages de texte). Accueillant, ce livre l’est d’abord parce qu’il est beau, comme tous ceux produits par la Société d’ethnologie de Nanterre ; ensuite, parce qu’il rassemble des auteurs d’origines, de disciplines et de langues diverses (des ethnologues, des ethnolinguistes et des linguistes s’exprimant en français, en anglais ou en espagnol) ; enfin, et surtout, parce qu’il autorise et même en..

O corpo da alma e seus estados: uma perspectiva amazônica sobre a natureza de ser-se humano

.tradutores: Eduardo Soares Nunes / Roberta Cerri  / Marcela Stockler Coelho de Souzarevisora: Marcela Stockler Coelho de Souza traduzido deTAYLOR, Anne-Christine. The Soul’s Body and Its States: An Amazonian Perspective of Being Human. The Journal Of The Royal Anthropological Institute. Vol. 2, No. 2 (Jun., 1996), pp. 201-215

Les masques de la mémoire

Bien qu’ils aient aujourd’hui abandonné la plupart des éléments de leur costume traditionnel, les Indiens de culture jivaro continuent de s’orner le visage de motifs géométriques tracés avec un pigment rouge. L’article cherche à éclairer les raisons de la persistance de cette pratique, en s’attachant à analyser le rapport entre la peinture corporelle et la manière jivaro de construire une certaine forme d’identité. L’auteur montre que les motifs peints renvoient à une configuration articulant deux relations agonistiques ritualisées, celle d’une part qui unit et oppose un homme à ses égaux (c’est-à-dire à d’autres hommes adultes), celle d’autre part qui oppose et fusionne un vivant et un mort. Cette figure relationnelle complexe, indexée par les peintures faciales, permet d’engendrer un type de sujet fortement individualisé défini par sa disposition à confronter autrui et perçu comme typiquement jivaro.The Masks of Memory. On Body-Painting among the Jivaro (Shuar) of Western Amazonia. – Although most Jivaroan Indians no longer dress in a traditional way, many of them still insist on wearing face painting. The aim of this article is to explain the reasons for the persistence of this practice, by relating body painting to the construction of a certain form of identity. The author shows that the painted motifs index a complex relational figure that ritually condenses two sorts of agonistic rapport: that between a man and his equals (i.e., other adult male Jivaro), and that between a live male human and a dead person encountered in the course of a drug-induced vision quest. This configuration forms the basis for a type of sharply individualised and highly confrontational selfhood that is held to be specifically Jivaroan

Conklin Beth A., Consuming grief. Compassionate cannibalism in an Amazonian society, University of Texas Press, Austin, 2001, 285 p., bibl., index, ill., cartes

Les Wari’ – une population de langue chapacuran d’environ 2000 personnes aujourd’hui, localisée dans l’ouest de la province de Rondônia et connue au Brésil sous le nom de Pakaa-Nova – sont parmi les rares groupes indiens d’Amazonie à avoir pratiqué, jusqu’à leur « pacification » dans les années 1960, à la fois l’exo- et l’endo-cannibalisme, c’est-à-dire le dépeçage du corps et la consommation de la chair rôtie de leurs ennemis comme de leurs proches parents. C’est à élucider le sens de ce can..

Arm Function in Women Treated for Breast Cancer

Background/Purpose: Women with breast cancer (WBC) report decreased function following cancer treatment, yet objective measures of function typically return within the first year after surgery. Kinesiophobia, or fear of physical activity (PA), has been documented following other musculoskeletal pathologies. This study explored the relationships between fear of PA and self-reported arm function, QOL, perceived stress, and objective measures of range of motion (ROM), strength, and muscular endurance in WBC. Methods: Women (n=30) diagnosed with stage 0-3 breast cancer 6-60 months prior to enrollment participated; WBC were excluded with metastatic disease, shoulder pathology, or history of shoulder/neck surgery. Self-reported function was measured with the Penn Shoulder Score; FACT-B QOL, Perceived Stress Scale (PSS), Canadian Occupational Performance Measure (COPM), bilateral flexion, external and internal rotation ROM and strength, and muscular endurance measures were also collected. Relationships between fear of PA and all variables were explored using Pearson’s correlations. Significance was set ≤0.05 a priori. Results:Mean age and BMI were 57 (SD 13.65) and 28.86 (SD 5.17). Mean scores (SD) were: PENN 84.15 points (4.8), FACT-B 110.89 (16.13), FPAX-B 39.22 (11.73), COPM satisfaction 6.34 (1.71) and COPM performance (7.42 (1.19). Fear of PA was significantly correlated to PENN pain and satisfaction subscales (p Conclusion: Fear of PA was associated with self-reported function, QOL, and perceived stress in this population of WBC, while objective measures were not. These findings suggest that personal factors play a significant role in functional recovery. Clinical Relevance: Rehabilitation professionals must address personal factors to ensure complete and successful functional recovery among WBC.https://ecommons.udayton.edu/dpt_symposium/1004/thumbnail.jp

Suite : Gradhiva au musée du quai Branly

Américaniste spécialiste des cultures indigènes de l’Amazonie, directrice de recherche au CNRS, Anne-Christine Taylor a été détachée de 2005 à 2013 au musée du quai Branly, où elle a dirigé le département de la recherche et de l’enseignement. Membre d’office du comité de rédaction de Gradhiva, elle en assure la codirection depuis 2009. Elle est aussi membre des conseils de rédaction du Journal de la Société des américanistes et de la revue Terrain. Européaniste, directrice d’études à l’École ..

La recherche au musée du quai Branly-Jacques Chirac

Anne-Christine Taylor © musée du quai Branly - Jacques Chirac, photo Cyril Zannettacci M. Maurice GODELIER Une anecdote vous fera comprendre l’un des points de départ de cette histoire. Lionel Jospin m’avait demandé, quand il était Ministre de l’Education Nationale, de faire une visite d’évaluation du Musée de l’Homme et du Musée des Arts et Métiers. J’avais alors visité le Musée de l’Homme et j’avais constaté que dans certains départements, le département d’Océanie par exemple, on voyait de..