Inuksuk: Icon of the Inuit of Nunavut

Les Inuit de l’Arctique canadien ont longtemps été connus par le biais des rapports écrits par les explorateurs, les baleiniers, les commerçants, ainsi que les missionnaires. Célèbres pour leurs igloos, traîneaux à chiens, kayaks et vêtements de peau, ils sont devenus les principaux «durs» de l’Arctique américain comme l’a montré le film «Nanook of the North». Maintenant qu’ils apparaissent sur la scène mondiale dotés de leurs moyens propres, leur singularité allégorique est aujourd’hui menacée. Ces dernières années, parés de leur fier héritage, les Inuit se représentent aux étrangers en mettant en exergue quelques items, tels que l’inuksuk, la qulliq et l’amautik qui sont ainsi passés de l’ordinaire à l’extraordinaire. Cet article explore l’apparition de l’inuksuk comme icône des Inuit au Canada et considère son développement, sa réintégration, sa commercialisation et sa diaspora.The Inuit of the Canadian Arctic have long been known to the outside world through the accounts of explorers, whalers, traders, and missionaries. Famous for their igloos, dog sleds, kayaks and skin clothing, they became the quintessential hardy people of the American Arctic as portrayed in the film “Nanook of the North.” Now that they have emerged with their own agency in the world, their iconic distinctiveness is threatened by their near disuse of these traditional markers. In the past few years, the Inuit have combined their visibility to outsiders with their pride in heritage to select and foreground a few items, such as the inuksuk, the qulliq and the amautik, which have gone from the ordinary to the extraordinary. This paper explores the emergence of the inuksuk as an icon both for and of the Inuit in Canada, and considers its development, reintegration, commercialization and diaspora

観光から見る東アジアのエスニシティと国家

[金沢大学連携融合事業]日中無形文化遺産, シンポジウム主催 : 金沢大学連携融合事業「日中両国における無形文化遺産保護と新文化伝統創出に関する事業

L’anthropologie pour étudier le tourisme

Centré sur l’anthropologie anglophone, cet article retrace l’émergence de l’étude du tourisme comme champ social et comme phénomène culturel particulier. Le texte présente ensuite les auteurs et les grandes notions qui ont structuré la recherche depuis les années 1970 : le développement du tourisme et ses impacts ; le genre, la sexualité et le corps ; l’art pour touristes, l’authenticité, l’ethnicité, l’identité et le patrimoine. Il expose les enquêtes actuelles en révélant l’importance de l’angle d’observation : les lieux et leurs images, les gens et leurs expériences, le mouvement, les choses, la mondialisation. Enfin, prenant acte de la mondialisation des pratiques touristiques comme de la maturité des recherches anthropologiques, les auteurs proposent d’aller plus loin en considérant désormais le tourisme d’un point de vue holiste, c’est-à-dire comme un élément inextricablement lié à la vie sociale, culturelle et économique. Ils tracent des pistes de recherche sur les liens entre tourisme et médecine, tourisme et médias, tourisme et pouvoir, tourisme et engagement, ou encore, tourisme et parenté.Focusing on anglophone anthropology, this article traces the emergence of tourism studies both as an academic field and as a cultural phenomenon. The text presents authors and key concepts that have structured the critical research of tourism since the 1970s: tourism development and its ‘impacts’; gender, sexuality and the body; tourist arts; ‘authenticity’; ‘ethnicity, identity and heritage’. The authors, then, outline different current study topics and their specific anthropological approaches: place and imagery; people and their experiences; movement, things and the global. Noting the global dimension of tourism practices and the maturity of anthropological research on tourism, the authors propose to go further by considering tourism from a holistic point of view, as an inextricable aspect of social, cultural and economic life being formed at the global scale. They trace new perspectives on links between tourism and medicine, tourism and media, tourism and power, tourism and activism, and, tourism and kinship

艺术、手工艺和非物质文化遗产:动态中操行的体系

在探索中国非物质文化遗产体系的过程中,了解西方学者对相关问题的观点、态度是非常重要的。Nelson Graburn是当下西方著名的人类学家,他不仅擅长诸如旅游人类学、博物馆、北美原住民文化等的研究,对无形文化遗产也有深度研究,并长期参与联合国教科文组织无形文化遗产各种会议和地方(日本、葡萄牙、北美)遗产保护实践。Nelson认为,遗产就是人们意识到需要去保护的那部分文化。不同国家有不同的历史、不同的环境和不同问题,因此努力探索自己国家更为合适的ICH(intangible cultural heritage)体系是全球普遍的过程。在今天的中国还应特别强调遗产语境

The art of indigeneity: Aesthetics and competition in Mexican economies of culture

On the basis of ethnographic research with woodcarvers in Oaxaca, Mexico, this paper investigates the role that aesthetic practices play in economic competition in cultural markets. I explain how one family has become the most successful artisans in their village by aesthetically referencing the indigenous art that is highly sought after by the North American ethnic art market. By reformulating Bourdieu's analysis of artistic fields, I argue that aesthetic competition should be theorised at the level of genres, which allow insight into how individual aesthetic innovations may transform the fields in which art is produced and circulated. I show that by referencing indigeneity, this successful family not only accesses a new market but also renders their work more authoritative than the carvings of their neighbours, which aesthetically reference Mexican ‘artesanías’ (craftwork). In so doing, they not only earn more money but also change the ways that Oaxacan woodcarvings are valued in general

O Brasil na nova cartografia global da religião

Este artigo analisa as mudanças sociais, econômicas, culturais e religiosas que fizeram do Brasil um polo importante de produção do sagrado numa emergente cartografia global. Esta cartografia é policêntrica e entrecortada por uma miríade de redes transnacionais e multi-direcionais que facilitam o rápido movimento de pessoas, ideias, imagens, capitais e mercadorias. Entre os vetores que vamos examinar estão: imigrantes brasileiros que na tentativa de dar sentido ao processo deslocamento e de manter ligações transnacionais com o Brasil levam suas crenças, práticas, identidades religiosas para o estrangeiro, missionários e outros "entrepreneurs" religiosos, o turismo espiritual de estrangeiros que vão ao Brasil em busca de cura ou desenvolvimento espiritual, e as indústrias culturais, a mídia e a Internet que disseminam globalmente imagens do Brasil como uma terra exótica onde o sagrado faz parte intrínseca de sua cultura e natureza