Dichotomies sexuelles dans l'étude du chamanisme : le contre-exemple des femmes "chamanes" shipibo-conibo (Amazonie péruvienne)

Thèse numérisée par la Direction des bibliothèques de l'Université de Montréal.Lors d’un terrain ethnographique (2000-2001) chez les Shipibo-Conibo de l’Amazonie péruvienne, j’ai rencontré une dizaine de femmes « chamanes ». Or, la littérature ethnologique de cette société n’attribue ce rôle prestigieux de pouvoir qu’aux hommes. Pourqctoi ces «chamanes » féminines ont-elles été omises? Pour tenter de cerner cette problématique, cette thèse débute par une revue critique de la question de genre et des théories sur le chamanisme. Malgré l’apport du mouvement féministe, un point de vue androcentré semble avoir empreint les catégorisations scientifiques en anthropologie. Ainsi, dans les sociétés de chasseur-cueilleur, la femme -en tant que donneuse de vie- est encore classée du côté de la nature, du domestique et de la soumission. L’homme -chasseur-guerrier et donneur de mort- se perçoit, par opposition, comme celui qui se réapproprie le rôle de «procréateur» au niveau social, il est du côté de la culture, du public et de la domination. Lui seul peut devenir «chamane », celui qui, par ses pouvoirs régénérateurs, reproduit cosmiquement la société. Cette dichotomie semble expliquer, en partie, pourquoi certaines questions n’ont pas été posées chez les Shipibo-Conibo. Or, l’ethnographie a révélé une autre réalité, qui nuance ces catégories sexuelles types propres à l’étude du chamanisme amazonien. Pour situer et comprendre la possibilité du chamanisme féminin chez les Shipibo Conibo, certains aspects généraux de cette société sont présentés: l’histoire, la situation contemporaine, l’environnement social et naturel, les composantes vitales et le cycle de vie. Pour pouvoir détailler les pratiques des diverses « chamanes » féminines et les comparer à celles de leurs homologues masculins, le chamanisme shipibo-conibo est aussi exposé de manière globale (l’initiation, les pouvoirs, les traitements, les «auxiliaires »). Cette thèse se base sur des témoignages recueillis lors du terrain ethnographique. Elle relève la variété des discours émiques -souvent contradictoires selon les interlocuteurs et les contextes d’énonciations- et tente ainsi de donner une vision plus complexe des phénomènes sociaux. Elle vise à démontrer que les relations de genre ne se conçoivent pas nécessairement de manière dichotomique. Au contraire, des catégorisations trop rigides en anthropologie biaisent l’étude du chamanisme et des femmes

Cosmologies chamaniques et utilisation de psychotropes parmi les Shipibo-Conibo de l’Amazonie occidentale

L’idée de soigner par l’intermédiaire d’un psychotrope semble, pour un observateur occidental, inconcevable. Cette pratique s’observe néanmoins auprès de la population indigène shipibo-conibo en Amazonie occidentale et s’explique par leur cosmologie particulière. Ainsi, la plupart des entités du milieu (arbres, cours d’eau, astres) sont considérées comme des microcosmes, abritant des populations singulières aux connaissances spécifiques, comme la faculté de guérir. Dans un passé mythique, les Shipibo-Conibo pouvaient interagir avec ces êtres et bénéficier de leurs expertises, mais de nos jours, ils n’arrivent qu’à les entrevoir, notamment lors de rêves. Seuls les chamanes savent comment provoquer ces rencontres par l’ingestion d’une liane hallucinogène (ayahuasca) lors de contextes rituels : ce psychotrope étant jugé dangereux, son usage fait l’objet d’une initiation et de prescriptions strictes. Véhicule privilégié dans les médiations chamaniques, l’ayahuasca permet d’actualiser les alliances avec les êtres de la forêt, et par leur entremise, les chamanes peuvent alors répondre aux besoins des membres de leur communauté. En détaillant les discours de chamanes shipibo-conibo, leur apprentissage et leurs pratiques chamaniques, cet article expose une utilisation pratique et régulée de psychotrope en contexte indigène et démontre comment les Shipibo-Conibo ne considèrent pas le chamanisme comme une pratique ésotérique marginale – idée courante en Occident – mais plutôt comme une institution en continuité avec un ensemble de pratiques sociales.For a Western observer, the idea of using a psychotropic drug to treat someone is inconceivable. This practice is nevertheless observed among the Shipibo-Conibo indigenous population in Western Amazonia and is explained by their particular cosmology. Most of the entities in the environment (trees, waterways, heavenly bodies) are considered as microcosms, populated by unique beings with specific knowledge such as the faculty of healing. In a mythical past, the Shipibo-Conibo could interact with these beings and benefit from their expertise, but today, they only catch sight of them in dreams. Only the shamans know how to create these meetings by ingesting a hallucinogenic vine (ayahuasca) during rituals: since this psychotropic agent is considered to be dangerous, its use is subject to an initiation and strict limitations. A privileged vehicle in shamanic mediations, the ayahuasca allows alliances to be formed with the beings in their forest and, through them, the shamans can then respond to the needs of the members of their community. By detailing the discourse of the Shipibo-Conibo shamans, their shamanic learning and practices, this article describes a practical and regulated use of psychotropic drugs in an indigenous context and demonstrates how the Shipibo-Conibo do not consider shamanism as a marginal esoteric practice – common concept in the West – but rather as an institution in continuity with all social practices.La idea de curar por intermedio de un psicofármaco parece inconcebible para un observador occidental. Sin embargo, esta práctica se observa en la población indígena shipibo-conibo de Amazonia occidental y se explica a través de su cosmología particular, que considera a la mayor parte de las entidades del medio (árboles, cursos de agua, astros) como microcosmos, que albergan poblaciones singulares con conocimientos específicos, como la facultad de curar. En un pasado mítico, los shipibo-conibo podían interactuar con estos seres y beneficiarse con sus conocimientos, pero en la actualidad solamente pueden vislumbrarlos, principalmente en los sueños. Sólo los chamanes saben cómo provocar estos encuentros mediante la ingestión de una liana alucinógena (ayahuasca) en contextos rituales: el uso de este psicofármaco, considerado peligroso, está sujeto a una iniciación y a prescripciones estrictas. Vehículo privilegiado de las mediaciones chamánicas, la ayahuasca permite actualizar las alianzas con los seres del bosque y, por su intermedio, los chamanes pueden atender entonces las necesidades de los miembros de su comunidad. Al describir en detalle los discursos de los chamanes shipibo-conibo, su aprendizaje y sus prácticas chamánicas, este artículo expone un uso práctico y reglamentado del psicofármaco en el contexto indígena y demuestra de qué manera los shipibo-conibo no consideran el chamanismo como una práctica esotérica marginal, idea corriente en Occidente, sino más bien como una institución en continuidad con un conjunto de prácticas sociales

Determining deep-sea coral distributions in the northern Gulf of St. Lawrence using bycatch records and local ecological knowledge (LEK)

Deep-sea corals have recently received attention due to an increased awareness of their diversity and vulnerability to commercial fisheries. Over 50 species of coral have been identified in Atlantic Canada and the distribution of these species is now fairly well known. However, the deep-sea corals in the Northern Gulf of St. Lawrence have not been previously studied. This study used DFO groundfish survey trawl and fisheries observer records of coral bycatch along with the local ecological knowledge (LEK) of fish harvesters to identify 11 species/groups of deep-sea coral that occur in the Northern Gulf of St. Lawrence (4RSPn) and to map the distribution of seven of these species/groups. Nephtheid soft corals and sea pens (Pennatulacea) are the most common groups occurring in the Northern Gulf. Fish harvester observations on deep-sea coral distributions and coral bycatch in Northern Gulf fisheries are reported along with their opinions on the impacts of different gear types and on protecting corals in the Northern Gulf. Fish harvesters reported that coral bycatch was observed when fishing for eight different target species while using six different gear types and most reported observing a relationship between sea pens and commercial fish species in the Northern Gulf including Atlantic cod (Gadus morhua), Atlantic halibut (Hippoglossus hippoglossus), Greenland halibut/turbot (Reinhardtius hippoglossoides) and Northern shrimp (Pandalus borealis). Fish harvesters’ LEK identified a greater diversity corals than the other two sources of data used, which is likely due to fishing in a wider range of habitats than survey trawls and the longer time periods of observation accessed through fish harvesters’ LEK. There were advantages to using multiple sources of data given the current gaps in our knowledge of deep-sea corals in the Northern Gulf. Each source of data had its own limitations, which are discussed in this thesis, but when used together it was possible to determine deep-sea distribution patterns in the Northern Gulf and to gain insight into the occurrence of deep-sea coral bycatch in Northern Gulf fisheries

Stratigraphy and Structure of the Sutton Area, Southern Quebec: Construction and Destruction of the Western Margin of the Late Precambrian Iapetus

Guidebook for field trips in Vermont: New England Intercollegiate Geological Conference, 79th annual meeting, October 16, 17 and 18, 1987: Trips C-

Chamanisme féminin « contre nature » ? Menstruation, gestation et femmes chamanes parmi les Shipibo-Conibo de l’Amazonie occidentale

Chamanisme féminin « contre nature » ? Menstruation, gestation et femmes chamanes parmi les Shipibo-Conibo de l’Amazonie occidentale. Le chamanisme amazonien est généralement décrit comme étant un rôle social masculin que les femmes ne peuvent « naturellement » pas jouer en raison de leur état biologique particulier et des tabous liés aux menstruations et à la gestation. Néanmoins, il existe des femmes chamanes dans certaines populations amazoniennes, notamment chez les Shipibo-Conibo. Ces femmes exercent un chamanisme comparable à leurs confrères, pouvant atteindre les stades les plus avancés de pouvoir, et pratiquent leur art dès l’âge pubère, conciliant leurs rôles de mère et de chamane. Par l’étude de cas, cet article démontre comment ces praticiennes féminines ne sont pas fatalement limitées par leur biologie : tout comme leurs homologues masculins, elles suivent des tabous particuliers qui permettent l’affranchissement de leurs corps et le devenir chamanique.« Counter-natural » female shamanism? Menstruation, gestation and female shamans among the Shipibo-Conibo of Western Amazonia. Amazonian shamanism is often described as a male social role from which women are ‘naturally’ excluded because of taboos concerning the particularities of their biology, namely menstrual blood and pregnancy. However, we do find evidence of women shamans in certain Amazonian populations, such as the Shipibo-Conibo. These women practice a shamanism that is comparable to that of their male colleagues, sometimes achieving the highest states of power. As well, they exercise their art at marriageable age, thus reconciling the roles of mother and shaman. This article demonstrates, through specific case studies, how these women are not seen to be limited by their biology: much like their male counterparts, they observe taboos which permit them to surpass their bodies and reach shamanic becoming.Xamanismo feminino: « contra-natureza »? Menstruação, gestação e mulheres xamãs entre os Shipibo-Conibo da Amazônia Ocidental. O xamanismo amazônico é geralmente descrito como um papel social masculino, do qual as mulheres são “naturalmente” excluídas por causa da sua biologia particular, dos tabus relacionados à menstruação e à gestação. No entanto, encontram-se evidências etnográficas da existência de mulheres xamãs em certas populações amazônicas, notadamente entre os Shipibo-Conibo. Essas mulheres exercem um xamanismo comparável ao de seus colegas, podendo atingir os estados mais avançados de poder e praticando sua arte desde a puberdade, conciliando, assim, seus papéis de mãe e de xamã. Através de estudos de casos, este artigo demonstra como essas mulheres não estão fatalmente limitadas pela sua biologia: assim como os seus homólogos masculinos, elas observam tabus particulares que permitem ultrapassar o limite de seus corpos e atingir o devir xamânico

La classification, l'utilisation et le symbolisme des plantes dans le chamanisme des Shipibo de l'Ucayali

Mémoire numérisé par la Direction des bibliothèques de l'Université de Montréal

Late Triassic to Jurassic Magmatic and Tectonic Evolution of the Intermontane Terranes in Yukon, Northern Canadian Cordillera: Transition From Arc to Syn-Collisional Magmatism and Post-Collisional Lithospheric Delamination

End-on arc collision and onset of the northern Cordilleran orogen is recorded in Late Triassic to Jurassic plutons in the Intermontane terranes of Yukon, and in development of the synorogenic Whitehorse trough (WT). A synthesis of the extensive data set for these plutons supports interpretation of the magmatic and tectonic evolution of the northern Intermontane terranes. Late Triassic juvenile plutons that locally intrude the Yukon-Tanana terrane represent the northern extension of arc magmatism within Stikinia. Early Jurassic plutons that intrude Stikinia and Yukon-Tanana terranes were emplaced during crustal thickening (200–195 Ma) and subsequent exhumation (190–178 Ma). The syn-collisional magmatism migrated to the south and shows increasing crustal contributions with time. This style of magmatism in Yukon contrasts with coeval, juvenile arc magmatism in British Columbia (Hazelton Group), that records southward arc migration in the Early Jurassic. Exhumation and subsidence of the WT in the north were probably linked to the retreating Hazelton arc by a sinistral transform. East of WT, Early Jurassic plutons intruded into Yukon-Tanana record continued arc magmatism in Quesnellia. Middle Jurassic plutons were intruded after final enclosure of the Cache Creek terrane and imbrication of the Intermontane terranes. The post-collisional plutons have juvenile isotopic compositions that, together with stratigraphic evidence of surface uplift, are interpreted to record asthenospheric upwelling and lithospheric delamination. A revised tectonic model proposes that entrapment of the Cache Creek terrane was the result of Hazelton slab rollback and development of a sinistral transform fault system linked to the collision zone to the north

Early Ordovician Seamounts Preserved in the Canadian Cordillera: Implications for the Rift History of Western Laurentia

The breakup of the supercontinent Rodinia and development of the western Laurentian rifted margin are in part recorded by Neoproterozoic to mid-Paleozoic igneous and sedimentary rock successions in the Canadian Cordillera. New bedrock mapping and volcanic facies analysis of Early Ordovician mafic rocks assigned to the Menzie Creek Formation in central Yukon allow reconstruction of the depositional environment during the volcanic eruptions, whole-rock geochemical data constrain the melting depth and crust-mantle source regions of the igneous rocks within the study area, and zircon U-Pb age studies provide determination of the precise timing of submarine eruptions. Menzie Creek Formation volcanic rocks are interlayered with continental slope strata and show lithofacies consistent with those of modern seamount systems. Representative seamount facies contain several kilometers of hyaloclastite breccia and pillow basalt with rare sedimentary rocks. Menzie Creek Formation seamounts form a linear array parallel to the Twopete fault, an ancient extensional or strike-slip fault that localized magmatism along the nascent western Laurentian margin. Zircon grains from two volcanic successions yielded high-precision chemical abrasion–thermal ionization mass spectrometry (CA-TIMS) dates of ca. 484 Ma (Tremadocian), which are interpreted as the age of eruption. Menzie Creek Formation rocks are alkali basalt and have oceanic-island basalt–like geochemical compositions. The whole-rock trace element and Nd-Hf isotope compositions are consistent with the partial melting of subcontinental lithospheric mantle at ~75–100 km depth. Post-rift, Early Ordovician seamounts in central Yukon record punctuated eruptive activity along a rift-related fault, the separation of a continental fragment from western Laurentia, or the oblique post-breakup kinematics from the counterclockwise rotation of Laurentia that facilitated local extension in the passive margin