- Anthropology of Nepal, Himalayan Civilization-Nepal, Neuroanthropology, Folklore, Supernatural Folklore, Anthropology of Shamanism, and 49 moreParapsychology, Anthropology, Mediumship, Phenomenology, Spiritualism, Paranormal, Supernatural, Folklore, Religion, Sociology, Anthropology, Nepal, Cognitive Neuroscience, Cognitive Anthropology, Mythology And Folklore, Folk Religion, Folktales, Folk legends, Oral Traditions, Anthropology of Religion, Anthropology of Tibet and the Himalayas, Shamanism, Himalayan culture, Religious Studies, Spirit Possession (Anthropology), Tibetan and Himalayan societies, Toponymy, Comparative Religion, Indology, Francoprovençal, Endangered Languages, Anthropological Linguistics, Ethnolinguistics, Shamanic Possession, Trance, and Altered Staes of Consciousness, Shamanic Possession, Trance, and Altered States of Consciousness, Ethnobotany and medicinal herbs of Himalaya, Fieldwork in linguistics, Etymology, Linguistic Anthropology, Rites of Passage, Hinduism, Djinn, Contemporary legends, Vedic religion, Vedic Cosmology and Cosmography, Vedic Studies, Indo-European Studies, Cognitive Science, Folk and Fairy Tales, Witchcraft, Religion and Magic, Narratology, Narrative, South Asian Studies, Folkloristics, Beliefs, Vernacular Religion, Werewolves - Trials and Theoretical Demonology, and Ethnographyedit
- Fabio Armand, Joint PhD in Linguistics (University Grenoble-Alpes) and in Psychology, Anthropology, Educational Scien... moreFabio Armand, Joint PhD in Linguistics (University Grenoble-Alpes) and in Psychology, Anthropology, Educational Sciences (University of Turin), Associate Professor, Institute Pierre Gardette, “Culture(s), Language and Imaginaries”, RU Confluences: Sciences and Humanities, UCLy (Catholic University of Lyon).
Fabio Armand (PhD in Linguistics and in Psychological and Anthropological Sciences) is carrying out research on experience-centered narratives in transalpine environments : from French-speaking Alps to Nepalese Himalayas, especially among Hindu high castes Bahun-Chhetri and Tibeto-burman ethnic groups (Newar, Eastern Gurung). He contributed to the development of a neurocognitive anthropological model, BRAINCUBUS, which aim to bridge field folkloristics and cognitive neuroscience. By taking into account the relationships between the neurocognitive systems of human brains as ontology engines and their inspirations from the cultural environments, he question the cerebral origins of imaginary ontologies, as well as the neural basis of shamanism(s).
He is author of a collective book “Le français en Vallée d’Aoste” (2011), two dictionaries (Italian-Francoprovençal-French, 2013; Italian-Nepalese, 2017) and several international scientific papers.
armand.fabio@gmail.comedit
Le patrimoine narratif des contes populaires et « récits de croyance » acquiert chez Charles Joisten une valeur écopoétique à partir de laquelle nous pouvons identifier toute une tradition orale en communion avec les imaginaires... more
Le patrimoine narratif des contes populaires et « récits de croyance » acquiert chez Charles Joisten une valeur écopoétique à partir de laquelle nous pouvons identifier toute une tradition orale en communion avec les imaginaires géographiques. Cet article propose une analyse interdisciplinaire de quatre jardins littéraires inspirés, selon les résultats obtenus, des recueils Êtres fantastiques des Alpes (2005) et Contes populaires du Dauphiné (1971). Ces jardins ont été conçus en fonction des conditions environnementales locales, permettant à la nature et à la culture de s'entremêler dans l'espace urbain. En explorant les interfaces entre folklore et fantastique, mythe et écologie, cette étude interroge le rôle traditionnel de la fée et de la vouivre. Représentés dans les dispositifs hydrauliques, végétaux et rocheux des jardins urbains, ces créatures constituent un support innovant pour creuser la représentation de la nature à partir du fantastique. L'analyse textuelle écopoétique de ces adaptations met en lumière la dynamique narrative et la pensée écologique de l'auteur.
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One of the most interesting supernatural ontologies in the pan-Nepalese narrative folklore is definitely that of the Kichkannī. An ethereal feminine spirit of elegant beauty and vampire who steals one’s life breath, the Kichkannī is at... more
One of the most interesting supernatural ontologies in the pan-Nepalese narrative folklore is definitely that of the Kichkannī. An ethereal feminine spirit of elegant beauty and vampire who steals one’s life breath, the Kichkannī is at the center of an astonishingly rich narrative complex that allows us to question the realms of gender in the sexualized imaginaries of contemporary Nepal. The Kichkannī represents the dissatisfied ātmā (soul, Self) of an unmarried virgin girl (Nep. kanyā), who decided to commit suicide without having been able to satisfy her sexual desire. In other cases, the Kichkannī may also originate from the ātmā of a girl who, having been raped and, as a result of this forced and violent sexual act, having become pregnant, decided to kill herself. Alongside this supernatural being, a unique ethnographic document highlighted a folk-belief concerning her ‘othered sexed’ counterpart: the Domāse, the spirit of a hĩjaḍa, a transsexual or transgender person, who committed suicide because he could not fulfill his sexual desires. I propose to reconsider the narrative folklore around these supernatural beings, which are embedded in beliefs and narrative practices, in order to question the sociocultural processes by which gendered and sexual identities are produced.
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Research Interests: Buddhism, Hinduism, Anthropology, Folklore, Ethnography, and 6 moreLiterature, Narrative, Tantra, Dance, Emic and etic, and Trance
Ayant enquêté auprès de plusieurs jhākri/chamans de l’Himalaya népalais, nous avons pu explorer leur espace liminal, cet « entre-deux » qui sépare le monde des morts de celui des vivants. En cherchant à reconstituer la complexité des... more
Ayant enquêté auprès de plusieurs jhākri/chamans de l’Himalaya népalais, nous avons pu explorer leur espace liminal, cet « entre-deux » qui sépare le monde des morts de celui des vivants. En cherchant à reconstituer la complexité des rapports entre pratiques rituelles et pratiques narratives des systèmes de croyance hindoue, nous avons considéré ce limen comme un lieu de passage, aux frontières fluides, pour des ontologies surnaturelles et des êtres humains aux pouvoirs exceptionnels, en l’occurrence ces jhākri népalais. À partir des données ethnographiques concernant le rituel d’incorporation au cours duquel ces chamans himalayens peuvent fusionner avec leur esprit tutélaire, nous avons développé un modèle en nous basant sur une propriété du cerveau confirmée depuis la Gestalt : sa bistabilité cognitive enactive. L’incorporation, qui prend place en phase liminale, se déroule bien selon un cycle bistable, avec une alternance constante de deux expressions formelles, métemmorphoses, c...
"Within the framework of the most recent advances in the BRAINCUBUS model of neurocognitive anthropology, we will analyze the transcultural narrative motif of the Aufhocker (F472. Huckauf. A goblin which jumps on one’s back). From... more
"Within the framework of the most recent advances in the BRAINCUBUS model of neurocognitive anthropology, we will analyze the transcultural narrative motif of the Aufhocker (F472. Huckauf. A goblin which jumps on one’s back). From the Alps to the Himalayas, we will track down experiential encounters with numerous supernatural beings who jump on the backs of humans and are carried away with all their crushing heaviness. We recognize these supernatural beings as neurally real phantom-body connectomes, generated by the activation of the Temporo-Parietal Junction in the left hemisphere of the human brain."
On ne peut reduire les tautologies – denominations dont la forme condense deux expressions transmettant un seul et meme concept – en toponymie a une simple question etymologique. Elles posent, au-dela de la necessite de la motivation... more
On ne peut reduire les tautologies – denominations dont la forme condense deux expressions transmettant un seul et meme concept – en toponymie a une simple question etymologique. Elles posent, au-dela de la necessite de la motivation toujours renouvelee des designations toponymiques, le probleme des contacts entre populations et traduisent la facon dont ces contacts ont pu s’etablir. A partir d’une realite geomorphologique commune, soit la combinaison d’espace geophysique et anthropise, langues et cultures differentes peuvent realiser des partitions semantiques visant a apprivoiser l’espace extralinguistique. L’etudes des tautologies, s’inscrivant dans une succession historique liee a l’occupation des lieux, represente un outil permettant de reperer et formuler les enjeux de continuite et fracture qui se jouent dans nos societes contemporaines.
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Rituals of incorporation (utarnu) of numinous ontologies in Himalayan Tantric ritualisms represent an interesting field for developing a reflection on different phenomenologies of the body. From the physical body of the tantrika (Tantric... more
Rituals of incorporation (utarnu) of numinous ontologies in Himalayan Tantric ritualisms represent an interesting field for developing a reflection on different phenomenologies of the body. From the physical body of the tantrika (Tantric practitioner), the formal remains of an individual atman-Self, I investigate the experiences that make it a receptacle for a numinous Other. This article is an attempt to identify some distinctive Tantric features in a ritual practice of incorporation (chema puja) among the Newar communities of the Kathmandu Valley. Such incorporations are supported by an essential narrative link which describes the figure of Siva-Mahadeva as the transmitter of knowledge of tantra-mantra, generating a direct esoteric filiation with the ritual practitioner. Through these incorporation processes, the tantrika achieves a perpetual alternation of two morphologically stable manifestations where the two natures, human and divine, merge into a single form, versus a fragmen...
One of the avatars of the Return of the Dead occurs in Europe as their Procession. It is attributed to the so-called Birth of the Purgatory in the 12th–13th centuries, which reinvested older cohorts of “Phantom-Bodies”, say the Wild Hunt.... more
One of the avatars of the Return of the Dead occurs in Europe as their Procession. It is attributed to the so-called Birth of the Purgatory in the 12th–13th centuries, which reinvested older cohorts of “Phantom-Bodies”, say the Wild Hunt. Related to this “theoria”, motif D1825.7.1. Person sees phantom funeral procession some time before the actual procession takes place, is endowed with D1825.6.: Magic power to “see” who will die during coming year. In spite of their disbelief in the Purgatory, Protestant countries, Scandinavia, Switzerland, Germany, England, etc., currently meet this Procession of the Dead (compare Totenprozession, in Enzyklopädie des Märchens, 13, 820, which forgot more Southern Romance Processions). As precursors of the Reformation (since the 12th-13th century), Waldensians were more efficient in wiping out revenants from their Refuge in the Piedmont Alps. As for India, except an indexing by Thompson and Balys (1958) for a pair of narratives, there was nothing el...
Dans le cadre du développement d’une perspective de sémantique neurocognitive expérientielle, nous nous intéresserons aux processus de métensomatose de l’âme en insecte. Nous conduirons nos réflexions en partant des formes tavané, dérivés... more
Dans le cadre du développement d’une perspective de sémantique neurocognitive expérientielle, nous nous intéresserons aux processus de métensomatose de l’âme en insecte. Nous conduirons nos réflexions en partant des formes tavané, dérivés du latin tabanus, des variétés francoprovençales de la Vallée d’Aoste, des développements francoprovençaux de France et de Suisse romande et de ceux occitans de la série verbale formée du composé *ex- + tabanus, pour aboutir à la reconstruction d’une matrice sémantique lexico-narrative qui décrit les bases expérientielles de la paralysie du sommeil (paralysie, sensations d’étouffement et suffocation, bourdonnement de tête, etc.). En empruntant la terminologie adoptée dans le recueil de Barner et Scott Baron (2016), soit core knowledge vs conceptual change, nous focaliserons notre attention sur les changements secondaires (conceptual changes) qui s’opèrent dans le cadre des composantes sémantiques essentielles pour ce qui concerne les notions d’âme-esprit et des expériences hors-du-corps.
Within the context of the development of an experiential neurocognitive semantic perspective, we investigate the processes of metensomatosis of the soul as an insect. We will conduct our reflections starting from the forms tavané, derived from the Latin tabanus, in the Francoprovençal varieties of Aosta Valley, the Francoprovençal developments of France and Roman Switzerland and the Occitan ones of the verbal series formed by the compound *ex- + tabanus, in order to reconstruct a lexico-narrative semantic matrix that describes the experiential bases of sleep paralysis (paralysis, sensations of choking and suffocation, head buzzing, etc.). By borrowing the terminology adopted in Barner and Scott Baron’s publication (2016), core knowledge vs conceptual change, we will focus mainly on the secondary changes (conceptual changes) that take place within the framework of the core semantic components of mind-soul concepts and out-of-body experiences.
Within the context of the development of an experiential neurocognitive semantic perspective, we investigate the processes of metensomatosis of the soul as an insect. We will conduct our reflections starting from the forms tavané, derived from the Latin tabanus, in the Francoprovençal varieties of Aosta Valley, the Francoprovençal developments of France and Roman Switzerland and the Occitan ones of the verbal series formed by the compound *ex- + tabanus, in order to reconstruct a lexico-narrative semantic matrix that describes the experiential bases of sleep paralysis (paralysis, sensations of choking and suffocation, head buzzing, etc.). By borrowing the terminology adopted in Barner and Scott Baron’s publication (2016), core knowledge vs conceptual change, we will focus mainly on the secondary changes (conceptual changes) that take place within the framework of the core semantic components of mind-soul concepts and out-of-body experiences.
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Le dahu, cet animal fantastique aux pattes à la longueur asymétrique habitant les pentes raides des montagnes, semble, lors de ce tournant du XXIe siècle, avoir fait un retour sémillant dans les imaginaires... more
Le dahu, cet animal fantastique aux pattes à la longueur asymétrique habitant les pentes raides des montagnes, semble, lors de ce tournant du XXIe siècle, avoir fait un retour sémillant dans les imaginaires des Alpes francophones. Du fromage Dahù, à l’insolite forme “inclinée”, produit en val Chisone et val Germanasca, à la biscuiterie “Les crottes du Dahu” de Mont-Dauphin, du côté français des Alpes, le nom de cet être fantastique est de plus en plus utilisé pour promouvoir les territoires alpins et leurs spécialités artisanales et culinaires. Ces rapports nouveaux qui se déploient dans ces liens récents qui rapprochent le(s) patrimoine(s) culturel(s) des Alpes et le tourisme émergeant tendent à nourrir des processus de “folklorisation”, voire de standardisation, de certains traits spécifiques de l’imaginaire de ces communautés alpines. Le cas du revival de la figure du dahu dans le tourisme transalpin nous offre la possibilité de saisir le renouvellement qui touche le domaine du folklore narratif pour aboutir à une réification de cet être fantastique, qui semble ainsi sortir du domaine le plus fluide de la narration, dans la complexité de ses variations et ses persistances, pour se figer dans une représentation imagée reconstruite.Pouvons-nous retracer quelques pistes de recherche afin de pouvoir mettre en évidence les bases narratives tournant autour de cet animal fantastique, réintroduit dans l’écosystème narratif des Alpes? Cette contribution propose une analyse comparative de la figure du dahu et de ses homologues des Alpes et d’ailleurs.
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A long-standing research strategy based on an intensive and evaluated collaboration between academics and local actors allowed the Pierre Gardette Institute to develop a pedagogical reflection on the transmission of endangered languages... more
A long-standing research strategy based on an intensive and evaluated collaboration between academics and local actors allowed the Pierre Gardette Institute to develop a pedagogical reflection on the transmission of endangered languages – i.e. Francoprovençal and Occitan – in Auvergne-Rhône-Alpes Region. Since 2016, this research center has been involved in organizing specific pedagogical trainings for local operators of the Ain department in order to raise awareness of Francoprovençal language and culture. The main aim is to provide them with pedagogical bases and tools to hold discovery activities on the richness of intangible local heritages towards diverse audiences. The revitalization processes of the Francoprovençal language must involve an in-depth support for the development of effective strategies which encourage its practice. This perspective on language practice stems from an integrated approach which takes into account regional culture and identity as main issues for the sustainability of such language policies for revitalization. This didactic perspective aims to promote the development of intergenerational links which strengthens the relationship between a generation of speakers, with an active competence in their regional language, and new generations seeking access to their rich cultural and linguistic background. Thus, this contribution highlights how a set of linguistic, cultural and pedagogical skills can be put into service for local Francoprovençal communities in order to encourage a dynamic practice of this endangered language within the territory.
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Dans le cadre de nos recherches visant à explorer les patrimoines narratifs d'ex-périence de milieux alpins éloignés, depuis les Alpes francophones jusqu'aux hauts territoires himalayens du Népal, nous avons commencé à esquisser une... more
Dans le cadre de nos recherches visant à explorer les patrimoines narratifs d'ex-périence de milieux alpins éloignés, depuis les Alpes francophones jusqu'aux hauts territoires himalayens du Népal, nous avons commencé à esquisser une approche de sémantique neurocognitive expérientielle qui permet d'aborder la construction de catégories terminologiques utilisées transculturellement pour définir la phénoménologie du cauchemar, dans son sens étymologique le plus proche. Nous avons déjà mis en évidence (Armand et al. 2017 ; Armand & Abry, 2019) que l'expérience neurocognitive de la paralysie du sommeil, avec son riche sensorium neural, nourrit les processus de dénomination des êtres fantastiques de type incube qui hantent les imaginaires narratifs alpins. Avec cette contribution, nous souhaitons développer une compréhension des mécanismes neurocognitifs qui interviennent dans la genèse sémantique des termes utilisés pour indiquer l'expérience du cau-chemar dans quelques parlers francoprovençaux de la Vallée d'Aoste. En intégrant dans une approche neurocognitive les données dialectologiques et ethnographiques issues des atlas linguistiques pour l'aire valdôtaine-et, plus généralement, pour le domaine des Alpes gallo-romanes-, nous analyserons la construction d'une catégorie terminologique, formée sur la base latine calcare - la forme tseutson, pour la vallée de Cogne, et son homologue tsoitson, pour Introd, aux pieds de la vallée de Rhêmes et de la Valsavarenche -, et sa relation fondamentale avec le champ lexical de l'oppression, de l'écrasement et de la pression qui représentent des éléments implicites de cette même matrice sémantique.
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Cette contribution met en évidence l’importante relation entre pratiques alimentaires et rituels de la mort dans le domaine hindouiste du Népal central (hautes castes Bāhun-Chhetri et groupe ethnique de langue tibéto-birmane des Newar).... more
Cette contribution met en évidence l’importante relation entre pratiques alimentaires et rituels de la mort dans le domaine hindouiste du Népal central (hautes castes Bāhun-Chhetri et groupe ethnique de langue tibéto-birmane des Newar). En nourrissant l’ātman du défunt lors des cérémonies funéraires qui suivent la crémation du corps physique, on favorise la reconstruction de son corps subtil et sa transformation en pret : il pourra ainsi intégrer le groupe des ancêtres (pitṛ, kul deutā) et s’acheminer vers la renaissance (samsāra) ou le fusionnement dans le mokṣa. Nous développerons une approche de sémantique neurocognitive expérientielle qui nous permettra d’analyser deux catégories sémantiques dichotomiques, celles de cru et de cuit (kāncho/pako), qui interviennent dans les processus de dénomination d’une catégorie spécifique d’êtres surnaturels liminaux (bāyu). Nous pourrons ainsi appréhender quelques outils cognitifs utilisés par nos informateurs afin de décrire et transmettre intuitivement leur relation expérientielle avec les ontologies surnaturelles qui habitent leurs imaginaires narratifs.
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The Imaginaires du cerveau (2014-2015), with our BRAINCUBUS model, includes the discovery of two "Neptunes", which explain the movement of so-called "astral" bodies: they are the cortical maps of phantom bodies located at the... more
The Imaginaires du cerveau (2014-2015), with our BRAINCUBUS model, includes the discovery of two "Neptunes", which explain the movement of so-called "astral" bodies: they are the cortical maps of phantom bodies located at the temporo-parietal junction, attested or revealed by cortical stimulation throughout this century. The two fundamental components of such imaginary bodies are found in the oneiric wingless flight, OBE, in Bachelard, and in Jung's Shadow, our AP3S. It is from this latter neural body that we will focalize on the issues which have haunted alterity for a long time, even when the Other is envisaged as the "Double".
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In 1976 Christian Abry began publishing companion papers on belief narratives collected since the 50s by his friend Charles Joisten (†1981), the late major folklorist of Savoy- Dauphiné. As a linguist C.A. first obtained several successes... more
In 1976 Christian Abry began publishing companion papers on belief narratives collected since the 50s by his friend Charles Joisten (†1981), the late major folklorist of Savoy- Dauphiné. As a linguist C.A. first obtained several successes in correcting erroneous identifications from the Master of Folklore in the French domain, Van Gennep, e.g. for the Wild Hunter and the House Goblin. When establishing that the chaufaton Goblin from Morzine valley bore the same Latin root CALCARE “to tread” as the French nightmare cauchemar, together with chauchevieille in the Francoprovençal and Occitan areas, he was led to raise a fundamental issue: «Are all supernatural ontologies of nightmare descent ?». This is BISO theory that there is a Brain Incubator of Supernatural Ontologies (Abry, 2011; Cathiard et al., 2011), with its heuristic framework, constrained in our neurocognitive anthropological model BRAINCUBUS (Armand & Cathiard, 2014), where all supernatural ontologies which haunt human narrative imaginaries are generated in the dissociated state of the brain called sleep paralysis, by one of its two fundamental components, in the Temporo-Parietal-Junction, right for OBE, and left for AP3S (Alien Presence Sensed from Self Shadowing).
Starting from this first decisive result in Gallo-romance belief narratives (including Valle d‘Aosta in Italy), we will extend our first alpine-dinaric-islandish connection (MIC 2016) to cope both with the malevolent slavic mora and incubus-like local house spirits. Friulan sbilfons will bring us the « missing link », since they stay on the «wrong» side with Malandanti in Night Battles for crop fertility. This transalpine crossing paves the way for a reflection on the past and present concerns for the salvation of the soul of stillborn children who had not been baptized and their malevolent harassing haunting returns. Up to the contemporary permanence of anxiety in the religious contexts of aggiornamenti about the abortion issue.
Starting from this first decisive result in Gallo-romance belief narratives (including Valle d‘Aosta in Italy), we will extend our first alpine-dinaric-islandish connection (MIC 2016) to cope both with the malevolent slavic mora and incubus-like local house spirits. Friulan sbilfons will bring us the « missing link », since they stay on the «wrong» side with Malandanti in Night Battles for crop fertility. This transalpine crossing paves the way for a reflection on the past and present concerns for the salvation of the soul of stillborn children who had not been baptized and their malevolent harassing haunting returns. Up to the contemporary permanence of anxiety in the religious contexts of aggiornamenti about the abortion issue.
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From Latin pilosi to Homo silvaticus (Linné) of European folklore, available literature and our fieldwork in French-speaking Alps and Nepalese Himalaya evidenced that narrative elements of trichology related to such entities originate in... more
From Latin pilosi to Homo silvaticus (Linné) of European folklore, available literature and our fieldwork in French-speaking Alps and Nepalese Himalaya evidenced that narrative elements of trichology related to such entities originate in nightmare/ghosts. These neurally experienced – as real as a phantom limb – motifs are drawn from the tactile sensorium generated in the cerebral state of sleep paralysis (SP). The neuro-anthropological approach we adopted allowed us to figure out how such conscious cognitive experiences, universally shared by our species as homoeothermic beings, could host, in such different cultural domains, homologous beliefs systems and narratives structures. This was achieved by taking into account the two main components generating such phantom bodies, with their respective agencies, that correspond to different cortical activations in the temporoparietal junction (TPJ), mainly in this dissociated state (SP) of the brain, increasingly investigated in sleep neurology since the 1950s.
Des pilosi de la latinité jusqu’à l’Homo silvaticus (Linné) du folklore européen, par les textes et par nos enquêtes, des Alpes francophones à l’Himalaya népalais, nous découvrons que les éléments narratifs de trichologie qui les caractérisent proviennent bien de cauchemars/fantômes tout à fait neuralement expérientiels – soit aussi bien réels que peut l’être un membre dit fantôme –, des motifs issus, donc, du sensorium tactile dans l’état cérébral de paralysie du sommeil (SP). Nous avons adopté une perspective neuro-anthropologique qui nous permette, pour un ensemble d’expériences cognitives conscientes, universellement partagées par notre espèce appartenant aux êtres homéothermes, de concevoir comment elles peuvent accueillir des systèmes de croyances et des structures narratives homologues, dans des domaines culturels aussi différents ; ceci à partir des deux principales composantes générant ces corps fantômes, avec leurs agentivités respectives, les activations observées se situant à la jonction temporo-pariétale (TPJ), principalement dans cet état dissocié du cerveau qu’est la paralysie du sommeil, de mieux en mieux connue neurologiquement depuis les années 1950.
Des pilosi de la latinité jusqu’à l’Homo silvaticus (Linné) du folklore européen, par les textes et par nos enquêtes, des Alpes francophones à l’Himalaya népalais, nous découvrons que les éléments narratifs de trichologie qui les caractérisent proviennent bien de cauchemars/fantômes tout à fait neuralement expérientiels – soit aussi bien réels que peut l’être un membre dit fantôme –, des motifs issus, donc, du sensorium tactile dans l’état cérébral de paralysie du sommeil (SP). Nous avons adopté une perspective neuro-anthropologique qui nous permette, pour un ensemble d’expériences cognitives conscientes, universellement partagées par notre espèce appartenant aux êtres homéothermes, de concevoir comment elles peuvent accueillir des systèmes de croyances et des structures narratives homologues, dans des domaines culturels aussi différents ; ceci à partir des deux principales composantes générant ces corps fantômes, avec leurs agentivités respectives, les activations observées se situant à la jonction temporo-pariétale (TPJ), principalement dans cet état dissocié du cerveau qu’est la paralysie du sommeil, de mieux en mieux connue neurologiquement depuis les années 1950.
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Cette contribution veut éclaircir quelques aspects historiographiques et rituels concernant le Goru judhai, des batailles bovines organisées chaque année au village de Taruka, au Népal, pour célébrer le premier jour du dixième mois de... more
Cette contribution veut éclaircir quelques aspects historiographiques et rituels concernant le Goru judhai, des batailles bovines organisées chaque année au village de Taruka, au Népal, pour célébrer le premier jour du dixième mois de Magh, le Maghe Sankranti ou Makar Sankranti. N'existant pas, à notre connaissance, des études spécifiques concernant ces batailles bovines au Népal, nous chercherons à reconstituer un corpus historiographique de documents qui nous permette de déceler l'origine de ces combats: nous pourrons ainsi mettre en évidence l'ancienneté de cette pratique, bien avant l'institutionnalisation de l'actuel Goru judhai de Taruka. Nous focaliserons ensuite notre attention au niveau du rituel.
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Following in the footsteps of Alpes orientales (Kretzenbacher, 1941) — when the biggest step in the history of mentalities, comparable to Braudel’s Mediterranean economics (1972—73), was achieved near the end of the 20th century by... more
Following in the footsteps of Alpes orientales (Kretzenbacher, 1941) — when the biggest step in the history of mentalities, comparable to Braudel’s Mediterranean economics (1972—73), was achieved near the end of the 20th century by Ginzburg (1991) — we will connect, via the
alpine Julian-Dinaric dorsal spine, along the Adriatic coast and islands, the main issues still addressed in the Friulan, Slovenian and Croatian beliefs, which focally concern good/evil dichotomies such as benandanti:malandanti and kresniki:vedomci (BoπkoviÊ-Stulli 1960, 2006; Kropej 2012). In our new neurocognitive framework in anthropology for grounding over-intuitive experience reports (BRAINCUBUS since Cathiard et al., 2011), the focus will be put
on experience-centered narratives about “nightmares”, more specifically, those relating to the sleep-paralysis syndrome. Such narratives found their closest neural match in two types of dissociated states of the brain: the right one called OBE (out-of-body experience), and the left one which we later dubbed AP3S (alien presence sensed from self-shadowing). It happens that the “alien” in AP3S embodies the actual neural map of the shadow of the self… without recognizing your “self” as such, but rather as an enemy. This is the necessary mind reservoir for reembodying the numinous of the dæmonic ontologies under consideration here (both
dæmon and δαÝμων), with a chance that a fair prevalence of sleep paralysis (up to 40%) would not produce more alien fiends (AP3S) than the friendly “self wingless night flights” (OBEs).
alpine Julian-Dinaric dorsal spine, along the Adriatic coast and islands, the main issues still addressed in the Friulan, Slovenian and Croatian beliefs, which focally concern good/evil dichotomies such as benandanti:malandanti and kresniki:vedomci (BoπkoviÊ-Stulli 1960, 2006; Kropej 2012). In our new neurocognitive framework in anthropology for grounding over-intuitive experience reports (BRAINCUBUS since Cathiard et al., 2011), the focus will be put
on experience-centered narratives about “nightmares”, more specifically, those relating to the sleep-paralysis syndrome. Such narratives found their closest neural match in two types of dissociated states of the brain: the right one called OBE (out-of-body experience), and the left one which we later dubbed AP3S (alien presence sensed from self-shadowing). It happens that the “alien” in AP3S embodies the actual neural map of the shadow of the self… without recognizing your “self” as such, but rather as an enemy. This is the necessary mind reservoir for reembodying the numinous of the dæmonic ontologies under consideration here (both
dæmon and δαÝμων), with a chance that a fair prevalence of sleep paralysis (up to 40%) would not produce more alien fiends (AP3S) than the friendly “self wingless night flights” (OBEs).
Research Interests:
In Aurélia, Gérard de Nerval retells a well-known German tradition: every man has a double and, at the time he sees it, death is coming (Nerval, 2005, p. 130). This tradition highlights a particular supernatural skill: the capacity to... more
In Aurélia, Gérard de Nerval retells a well-known German tradition: every man has a double and, at the time he sees it, death is coming (Nerval, 2005, p. 130). This tradition highlights a particular supernatural skill: the capacity to predict the exact time of the oncoming death of an embodied person by the vision of her so-called “phantom” body. The specificity of this experience in the narrative heritage of Humanity is identified in EM (13, 726-731, Todesprophezeiungen) and ATU tale-types 934 Tales of the Predestinated Death (sqq.). By a series of motifs in Thompson (1966), from the general D1825.1., Second sight. Power to see the future happenings, to this one, closer to our topic: when Person of remarkable sight can see the soul (F642.7.), with the exact Foreknowledge of hour of death (D1812.0.1.; see also for the time span D1825.6. Magic power to "see" who will die during coming year).
In this contribution, while exploring the involvement of death divination in different alpine cultural domains, from the Gallo-romance/French-speaking Alps to the Newari/Nepali-speaking Himalayas, we will take advantage of an approach combining neuro-cognitive psychology and field ethnography of storytelling (from Cathiard et al., 2011 to Cathiard, 2015, Cathiard and Armand, 2014, and Armand, 2016, see Annex). Among collected data we will focus our analysis on so-called “experience-centered” narratives (Hufford, 1982), a subset of so-called “belief” narratives, since our main concern is to preserve the most significant correlates of such experiential reports with the neural bases that are at their source. Hence these narratives will be approached in a shared non-delusional stance, without considering them as outcomes of deliration, taking advantage of the specific sleep paralysis imaginarium, a dissociated state of the brain, with a fair amount of prevalence (up to 40%), where one can experience such and such phantom body visions.
As a test case, we will start with the folk avatars of the dogmatic Catholic belief in the Purgatory, as the basis of the implication for our topic of death divination within the myth of the Procession of the Dead (E491), a mediaeval Catholic remythification of the Wild Hunt (E501), settled more broadly within the return of the Dead. This narrative is well known to be present in German-speaking Alps as summarized in HDA 6 (805), under Nachtvolk, Nachtschar. In spite of EM general scope, the recent Totenprozession entry (EM 13, 820), relied mainly on the German domain, mentioning Savoy and Provence, forgetting Italian Alps, for France, Brittany, Pyrenees, Corsica, and for Spain, Galicia, Asturias1. We will analyze this myth in contrast with the pre-Reformation principled non-belief attitude of the Piedmontese Waldensians, who survived preaching against such predictions, in the same Gallo-romance speaking alpine region. Notice that the Mass of the Dead (E492. Mass (church service)…; ML 4015, in The Migratory Legends by Reidar Christiansen initiated for Norway) is told both in Catholic and in post-Reformation areas of Europe (see Geistermesse in HDA 3, 535, and EM 5, 933). These alpine European attitudes have to
1 These four last regions have to be added here to the other EM oversights mentionned in the alpine synthesis by Abry (2011). We discussed the elements of this introduction with Hans-Jörg Uther, Editor at EM, who helped us kindly in tracking what could be tracked from catalogues, most scarce for India than for Europe.
2
be compared to the ambient practice of moksha in Nepal Himalayas. And we will succeed in enhancing the scarce documentation available up to know (which starts essentially from Thompson and Balys, 1958: D1825.7.1. Person sees phantom funeral procession some time before the actual procession takes place), demonstrating that the narrative setting, where such a prediction occurs, is definitely known both in Europe and India. More internally our fieldwork feedback in Nepal shamanism will bring out that the homologue procession, called Panchabhāya, is deeply at the meeting-melting point of Indo-Tibetan traditions within Tibeto-Burman Newar heritage.
In this contribution, while exploring the involvement of death divination in different alpine cultural domains, from the Gallo-romance/French-speaking Alps to the Newari/Nepali-speaking Himalayas, we will take advantage of an approach combining neuro-cognitive psychology and field ethnography of storytelling (from Cathiard et al., 2011 to Cathiard, 2015, Cathiard and Armand, 2014, and Armand, 2016, see Annex). Among collected data we will focus our analysis on so-called “experience-centered” narratives (Hufford, 1982), a subset of so-called “belief” narratives, since our main concern is to preserve the most significant correlates of such experiential reports with the neural bases that are at their source. Hence these narratives will be approached in a shared non-delusional stance, without considering them as outcomes of deliration, taking advantage of the specific sleep paralysis imaginarium, a dissociated state of the brain, with a fair amount of prevalence (up to 40%), where one can experience such and such phantom body visions.
As a test case, we will start with the folk avatars of the dogmatic Catholic belief in the Purgatory, as the basis of the implication for our topic of death divination within the myth of the Procession of the Dead (E491), a mediaeval Catholic remythification of the Wild Hunt (E501), settled more broadly within the return of the Dead. This narrative is well known to be present in German-speaking Alps as summarized in HDA 6 (805), under Nachtvolk, Nachtschar. In spite of EM general scope, the recent Totenprozession entry (EM 13, 820), relied mainly on the German domain, mentioning Savoy and Provence, forgetting Italian Alps, for France, Brittany, Pyrenees, Corsica, and for Spain, Galicia, Asturias1. We will analyze this myth in contrast with the pre-Reformation principled non-belief attitude of the Piedmontese Waldensians, who survived preaching against such predictions, in the same Gallo-romance speaking alpine region. Notice that the Mass of the Dead (E492. Mass (church service)…; ML 4015, in The Migratory Legends by Reidar Christiansen initiated for Norway) is told both in Catholic and in post-Reformation areas of Europe (see Geistermesse in HDA 3, 535, and EM 5, 933). These alpine European attitudes have to
1 These four last regions have to be added here to the other EM oversights mentionned in the alpine synthesis by Abry (2011). We discussed the elements of this introduction with Hans-Jörg Uther, Editor at EM, who helped us kindly in tracking what could be tracked from catalogues, most scarce for India than for Europe.
2
be compared to the ambient practice of moksha in Nepal Himalayas. And we will succeed in enhancing the scarce documentation available up to know (which starts essentially from Thompson and Balys, 1958: D1825.7.1. Person sees phantom funeral procession some time before the actual procession takes place), demonstrating that the narrative setting, where such a prediction occurs, is definitely known both in Europe and India. More internally our fieldwork feedback in Nepal shamanism will bring out that the homologue procession, called Panchabhāya, is deeply at the meeting-melting point of Indo-Tibetan traditions within Tibeto-Burman Newar heritage.
Research Interests:
Research Interests:
Ayant enquêté auprès de plusieurs jhākri/chamans de l'Himalaya népalais, nous avons pu explorer leur espace liminal, cet « entre-deux » qui sépare le monde des morts de celui des vivants. En cherchant à reconstituer la complexité des... more
Ayant enquêté auprès de plusieurs jhākri/chamans de l'Himalaya népalais, nous avons pu explorer leur espace liminal, cet « entre-deux » qui sépare le monde des morts de celui des vivants. En cherchant à reconstituer la complexité des rapports entre pratiques rituelles et pratiques narratives des systèmes de croyance hindoue, nous avons considéré ce limen comme un lieu de passage, aux frontières fluides, pour des ontologies surnaturelles et des êtres humains aux pouvoirs exceptionnels, en l'occurrence ces jhākri népalais. A partir des données ethnographiques concernant le rituel d'incorporation au cours duquel ces chamans himalayens peuvent fusionner avec leur esprit tutélaire, nous avons développé un modèle en nous basant sur une propriété du cerveau confirmée depuis la Gestalt : sa bistabilité cognitive enactive. L'incorporation, qui prend place en phase liminale, se déroule bien selon un cycle bistable, avec une alternance constante de deux expressions formelles, métemmorphoses, chacune potentiellement stable en mode fusionnel ou ségrégationnel. C'est là selon nous que réside tout le « secret » du succès de telles conceptions métemphysiques autour de la métemsomatose, hypertrophiée chez le jhākri passeur intra mundi en mode bistable.
Our recent investigations among several jhākri/shamans from the Nepal Himalaya allowed us to identify a liminal « in-between » space, separating the world of the dead from the living one. From the relationship between ritual practices and narratives in Hindu beliefs, we can consider this limen, with fluid boundaries, as a crossing point for different supernatural ontologies and for a few human beings with exceptional powers, Nepalese jhākris. To cope with the ethnographic data about the incorporation ritual, when these shamans may fuse with their tutelary spirit, we had to dwell on a model repeatedly fed since Gestalt findings, endowing the brain with an enactive cognitive bistability property. This incorporation ritual which takes place in the liminal phase, evolves in such a bistability cycle, with two alternating morphings (metemmorphoses), each potentially stable in a fusion or segregation mode. Her lies the core for the success of such metemphysical concepts about metensomatosis, overdeveloped in the jhākri as a bistable intermediary intra mundi.
Our recent investigations among several jhākri/shamans from the Nepal Himalaya allowed us to identify a liminal « in-between » space, separating the world of the dead from the living one. From the relationship between ritual practices and narratives in Hindu beliefs, we can consider this limen, with fluid boundaries, as a crossing point for different supernatural ontologies and for a few human beings with exceptional powers, Nepalese jhākris. To cope with the ethnographic data about the incorporation ritual, when these shamans may fuse with their tutelary spirit, we had to dwell on a model repeatedly fed since Gestalt findings, endowing the brain with an enactive cognitive bistability property. This incorporation ritual which takes place in the liminal phase, evolves in such a bistability cycle, with two alternating morphings (metemmorphoses), each potentially stable in a fusion or segregation mode. Her lies the core for the success of such metemphysical concepts about metensomatosis, overdeveloped in the jhākri as a bistable intermediary intra mundi.
Research Interests:
Dans cette contribution, nous allons témoigner de l’existence sur la longue durée transculturelle d’une conception du temps surnaturelle – nous dirons pour l’instant sur-intuitive (cf. Annexe) –, un temps malléable et élastique, à... more
Dans cette contribution, nous allons témoigner de l’existence sur la longue durée transculturelle d’une conception du temps surnaturelle – nous dirons pour l’instant sur-intuitive (cf. Annexe) –, un temps malléable et élastique, à l’opposé de l’idée d’un écoulement temporel régulier. Les narrations de tradition orale attestent en effet d’un tel “espace-temps” sur-intuitif dans la relation distance-durée, notamment dans la série des motifs au patrimoine des récits de l’Humanité narrant le transport magique. Nous évoquerons l’aventure du roi Herla, un conducteur de la Chasse sauvage, parti trois jours dans un Autre Monde et revenu deux siècles plus tard sans être apparemment vieilli d’une seule année ; ainsi que les voyages de ses homologues celtiques et japonais ; récits préfigurant avant l’heure le célèbre paradoxe des jumeaux de Langevin. Nous nous attacherons plus focalement à traquer ces récits dans les Alpes francoprovençales et dans l’Himalaya népalais. C’est là que nous avons personnellement rencontré, dans nos enquêtes et études sur leurs narrations de tradition, une mise en question de la régularité de l’écoulement du temps, dans les expériences de voyage en extase dites chamaniques, celles-ci pouvant se retrouver en Vallée d’Aoste chez un sorcier de Cogne, comme chez les jhākri du Népal.
Notre objectif sera de comprendre comment ces diverses agentivités exercent leur puissance, au-delà de nos intuitions naturelles, dans l’ “espace-temps” de deux expériences universelles, des expériences sur-intuitives dont rend compte le modèle de génération neurale des ontologies fantastiques BRAINCUBUS, un incubateur de corps dits “fantômes”, aussi réels que peut l’être la douleur physique d’un membre amputé dit “fantôme”. Générées dans l’état dissocié du cerveau qu’est la
paralysie du sommeil, ces deux composantes principales sont :
1) l’expérience du double de Soi, agentif, survolant le corps endormi non-agentif, soit OBE (Out-of-Body Experience), éprouvée hors-du-corps
2) AP3S (Alien Presence Sensed from Self Shadowing), où le double du Soi le suit, l’imite comme son ombre, sans être reconnu comme appartenant au Soi, étant corporellement contre-agentif, en ce qu’il contrarie les actions du Soi.
Pour nous, seule une anthropologie neuro-cognitive, en continuité avec la psychologie développementale expérimentale dite “naïve”, pourra nous autoriser à parler : 1) d’une relation distance-durée sur-intuitive – pour un “espace-temps” non-einsteinien, dans lequel se produisent de tels vols (déplacements, transports) de corps “fantômes” neuraux – ; contrastant avec 2) notre physique intuitive, celle des enfants, des adultes, tous pré-galiléens – dans un espace où nous ne volons pas de notre propre corps – ; 3) contrairement au vol en impesanteur – qui reste, même après des années de vols spatiaux – jusque dans son principe, contre-intuitif.
Notre objectif sera de comprendre comment ces diverses agentivités exercent leur puissance, au-delà de nos intuitions naturelles, dans l’ “espace-temps” de deux expériences universelles, des expériences sur-intuitives dont rend compte le modèle de génération neurale des ontologies fantastiques BRAINCUBUS, un incubateur de corps dits “fantômes”, aussi réels que peut l’être la douleur physique d’un membre amputé dit “fantôme”. Générées dans l’état dissocié du cerveau qu’est la
paralysie du sommeil, ces deux composantes principales sont :
1) l’expérience du double de Soi, agentif, survolant le corps endormi non-agentif, soit OBE (Out-of-Body Experience), éprouvée hors-du-corps
2) AP3S (Alien Presence Sensed from Self Shadowing), où le double du Soi le suit, l’imite comme son ombre, sans être reconnu comme appartenant au Soi, étant corporellement contre-agentif, en ce qu’il contrarie les actions du Soi.
Pour nous, seule une anthropologie neuro-cognitive, en continuité avec la psychologie développementale expérimentale dite “naïve”, pourra nous autoriser à parler : 1) d’une relation distance-durée sur-intuitive – pour un “espace-temps” non-einsteinien, dans lequel se produisent de tels vols (déplacements, transports) de corps “fantômes” neuraux – ; contrastant avec 2) notre physique intuitive, celle des enfants, des adultes, tous pré-galiléens – dans un espace où nous ne volons pas de notre propre corps – ; 3) contrairement au vol en impesanteur – qui reste, même après des années de vols spatiaux – jusque dans son principe, contre-intuitif.
Research Interests:
« Rêve »… « fantômes »… les mots-clés de ce chapitre auront respectivement les sens précis suivants : paralysie du sommeil (SP : Sleep Paralysis) et corps « fantômes » (PhB : Phantom Bodies). C’est à ces conditions sém(é)iologiques (des... more
« Rêve »… « fantômes »… les mots-clés de ce chapitre auront respectivement les sens précis suivants : paralysie du sommeil (SP : Sleep Paralysis) et corps « fantômes » (PhB : Phantom Bodies). C’est à ces conditions sém(é)iologiques (des signes cliniques en syndrome) que nous pourrons dire quelque chose de la création cérébrale des ontologies imaginaires —aussi neuralement réelles qu’un membre « fantôme »—, ces êtres fantastiques qui apparaissent dans cet état dissocié (SP) du cerveau, et qu’on retrouve dans les genres narratifs repérés par la folkloristique comme récits d’expérience (mémorats), récits de croyance (belief narratives), de fiction (fabulats), ainsi que dans les dramatisations qui les mettent en scène, comme croquemitaines familiaux ou cérémoniels.
L’anthropologie neurocognitive, la neuroanthropologie, dont le
développement est pour nous un apport certain, ainsi que notre approche transculturelle — des Alpes à l’Himalaya et au-delà — seront illustrées dans le cours du texte par l’anthropodiversité d’une composante du sensorium multimodal de SP encore peu identifiée neuralement : la trichologie tactile.
L’anthropologie neurocognitive, la neuroanthropologie, dont le
développement est pour nous un apport certain, ainsi que notre approche transculturelle — des Alpes à l’Himalaya et au-delà — seront illustrées dans le cours du texte par l’anthropodiversité d’une composante du sensorium multimodal de SP encore peu identifiée neuralement : la trichologie tactile.
Research Interests:
En reconsidérant les récits noyaux des rites de passage de transformations en loups garous, dans les récits de la Grèce antique jusqu’au folklore contemporain de la France – domaine principal de notre thèse en anthropologie des religions... more
En reconsidérant les récits noyaux des rites de passage de transformations en loups garous, dans les récits de la Grèce antique jusqu’au folklore contemporain de la France – domaine principal de notre thèse en anthropologie des religions (Armand, 2012) – en passant par les rapports issus à la Renaissance des pays baltes (Livonie), il apparaît que la présence d’une forte composante aquatique chez les loups-garous a été clairement sous-estimée, par rapport à l’accent répétitivement mis sur l’influence de la lune. Et ce n’est pas seulement que le processus de la métamorphose se réalise par le passage à travers les eaux, stagnantes ou courantes, car il peut se produire qu’un mégalithe avec cupule fréquenté par les garous serve dans un rite païen de confirmation du baptême (les loups-garous étant réputés avoir été mal baptisés). Sans compter d’autres êtres fantastiques proprement aquatiques qui se révèlent être des loups garous déclarés. En remettant en phase la relation de fertilité impliquant la lune et les eaux par rapport à ce cadre rituel, il devient clair que l’on peut dorénavant placer sur le même pied leurs médiations dans cette métamorphose matricielle qu’est la lycanthropie.
Reconsidering core narratives of lycanthropic rites of passage, from ancient Greece to contemporaneous French folklore – the main field of our thesis in anthropology of religion (Armand, 2012) – via Baltic reports giving a first view of Renaissance in Livonia, it appears that there is a strong aquatic component which has been underestimated in werewolves, compared to the emphasis put upon moon influence. Not only metamorphosis occurs when crossing ponds or rivers, but even cup marks on megaliths can contribute to a pagan confirmation rite just after christening (remember that werewolves are reputedly wrong baptized infants). Not to speak of other fantastic aquatic beings which are recognized as true werewolves. Resetting the fertility relationship between waters and the moon into this ritual framework proved to be the key for understanding their mediations on the same footing in this metamorphosis matrix : lycanthropy.
Reconsidering core narratives of lycanthropic rites of passage, from ancient Greece to contemporaneous French folklore – the main field of our thesis in anthropology of religion (Armand, 2012) – via Baltic reports giving a first view of Renaissance in Livonia, it appears that there is a strong aquatic component which has been underestimated in werewolves, compared to the emphasis put upon moon influence. Not only metamorphosis occurs when crossing ponds or rivers, but even cup marks on megaliths can contribute to a pagan confirmation rite just after christening (remember that werewolves are reputedly wrong baptized infants). Not to speak of other fantastic aquatic beings which are recognized as true werewolves. Resetting the fertility relationship between waters and the moon into this ritual framework proved to be the key for understanding their mediations on the same footing in this metamorphosis matrix : lycanthropy.
Research Interests:
Cari amici, cari colleghi, vi ricordo per tempo che quanti tra voi vogliano partecipare come relatori al convegno “Animali. Miti, Saperi, Simbologie” (Nemi, 7-10 luglio 2021), incontro di studi organizzato in ricordo dell’antropologo... more
Cari amici, cari colleghi, vi ricordo per tempo che quanti tra voi vogliano partecipare come relatori al convegno “Animali. Miti, Saperi, Simbologie” (Nemi, 7-10 luglio 2021), incontro di studi organizzato in ricordo dell’antropologo Enrico Comba, devono inviare la loro proposta di relazione entro il 20 aprile 2021. Vi riporto in basso il testo della call:
ANIMALI
Miti, Saperi, Simbologie
Convegno in ricordo di Enrico Comba
7-10 luglio 2021
Nemi (Roma)
Call for papers
Il convegno è un omaggio che il Museo delle Religioni “Raffaele Pettazzoni” rende alla figura e all’opera dell’antropologo Enrico Comba, purtroppo venuto a mancare prematuramente, vittima della pandemia, nel corso del 2020.
L’incontro di studi non sarà solo un luogo dove ricordare Enrico e riflettere complessivamente sulle sue ricerche e su quanto da lui realizzato, ma anche per approfondire e portare avanti le indagini interdisciplinari da lui avviate e promosse, anche in collaborazione con il Museo delle Religioni, in merito ai miti, ai saperi e alle simbologie relativi agli animali.
L’iniziativa pertanto si articolerà in due parti, una in cui si potranno presentare interventi dedicati specificamente alla figura e all’opera di Enrico Comba, anche per un semplice ricordo personale dello studioso, l’altra sarà invece riservata al tema centrale del convegno.
Riguardo questa seconda sezione, il confronto tra gli studiosi sarà predisposto secondo due direttrici e come un’occasione di riflessione interdisciplinare tra scienze umane e discipline che studiano l’etologia e la fisiologia degli animali.
Le direttrici sono le seguenti:
1) Questioni di metodo: come si studiano i miti, i saperi e il potenziale simbolico degli animali secondo le prospettive esegetiche della propria disciplina? Quali sono le problematiche? Come gli studi si sono posti finora su questi temi?
2) Analisi di singoli casi di studio aventi per oggetto miti, saperi e simbologie relative alle seguenti tipologie di animali: cane, gatto, leone, lupo, orso, serpente, tigre.
Comitato Scientifico: Fabio Armand (Université Catholique de Lyon), Igor Baglioni (Museo delle Religioni “Raffaele Pettazzoni”), Stefano Beggiora (Università Ca’ Foscari - Venezia), Attilio Carapezza (Università degli Studi di Palermo), Cristiana Franco (Università per Stranieri di Siena), Pietro Li Causi (Università degli Studi di Palermo), Marco Masseti (Università degli Studi di Firenze), Alessandro Minelli (Università degli Studi di Padova), Vesa Matteo Piludu (University of Helsinki), Lia Zola (Università degli Studi di Torino).
Segreteria organizzativa: Caterina Agus (Università degli Studi di Torino), Margherita Amateis (Università degli Studi di Torino), Igor Baglioni (Museo delle Religioni “Raffaele Pettazzoni”).
Gli studiosi interessati a presentare un contributo possono inviare un abstract di non più di una pagina (max 2.000 battute) al direttore del Museo delle Religioni, Igor Baglioni, entro e non oltre il giorno 20 aprile 2021 al seguente indirizzo di posta elettronica: igorbaglioni79@gmail.com
All’abstract, nel quale andrà specificata la parte del convegno nella quale si vuole intervenire, dovranno essere allegati: il titolo del paper; una breve nota biografica; un recapito di posta elettronica; un recapito telefonico.
Le relazioni potranno essere presentate nelle seguenti lingue: francese, inglese, italiano, spagnolo.
L’accettazione o meno della proposta di relazione verrà comunicata via posta elettronica entro il 30 aprile 2021.
Date da ricordare:
Chiusura call for papers: 20 aprile 2021.
Convegno: 7-10 luglio 2021.
La partecipazione al convegno è gratuita. I relatori residenti fuori la provincia di Roma verranno indirizzati alle strutture alberghiere convenzionate con il Museo delle Religioni “Raffaele Pettazzoni”, usufruendo così di una riduzione sul normale prezzo di listino.
È prevista la pubblicazione degli Atti su “Religio”, la collana di studi del Museo delle Religioni “Raffaele Pettazzoni” pubblicata dalle Edizioni Quasar. Gli articoli inviati per la pubblicazione saranno oggetto di peer review.
Il convegno si terrà in presenza e all’aperto, in rispetto delle norme di sicurezza vigenti al momento. Data e luogo dell’incontro potrebbero subire variazioni in base all’andamento della pandemia e alle conseguenti disposizioni governative e delle autorità locali.
Sono previste visite serali gratuite ai musei e ai monumenti dei comuni nell’area dei Castelli Romani. Il programma delle visite sarà reso noto contestualmente al programma del convegno.
Per informazioni:
igorbaglioni79@gmail.com
ANIMALI
Miti, Saperi, Simbologie
Convegno in ricordo di Enrico Comba
7-10 luglio 2021
Nemi (Roma)
Call for papers
Il convegno è un omaggio che il Museo delle Religioni “Raffaele Pettazzoni” rende alla figura e all’opera dell’antropologo Enrico Comba, purtroppo venuto a mancare prematuramente, vittima della pandemia, nel corso del 2020.
L’incontro di studi non sarà solo un luogo dove ricordare Enrico e riflettere complessivamente sulle sue ricerche e su quanto da lui realizzato, ma anche per approfondire e portare avanti le indagini interdisciplinari da lui avviate e promosse, anche in collaborazione con il Museo delle Religioni, in merito ai miti, ai saperi e alle simbologie relativi agli animali.
L’iniziativa pertanto si articolerà in due parti, una in cui si potranno presentare interventi dedicati specificamente alla figura e all’opera di Enrico Comba, anche per un semplice ricordo personale dello studioso, l’altra sarà invece riservata al tema centrale del convegno.
Riguardo questa seconda sezione, il confronto tra gli studiosi sarà predisposto secondo due direttrici e come un’occasione di riflessione interdisciplinare tra scienze umane e discipline che studiano l’etologia e la fisiologia degli animali.
Le direttrici sono le seguenti:
1) Questioni di metodo: come si studiano i miti, i saperi e il potenziale simbolico degli animali secondo le prospettive esegetiche della propria disciplina? Quali sono le problematiche? Come gli studi si sono posti finora su questi temi?
2) Analisi di singoli casi di studio aventi per oggetto miti, saperi e simbologie relative alle seguenti tipologie di animali: cane, gatto, leone, lupo, orso, serpente, tigre.
Comitato Scientifico: Fabio Armand (Université Catholique de Lyon), Igor Baglioni (Museo delle Religioni “Raffaele Pettazzoni”), Stefano Beggiora (Università Ca’ Foscari - Venezia), Attilio Carapezza (Università degli Studi di Palermo), Cristiana Franco (Università per Stranieri di Siena), Pietro Li Causi (Università degli Studi di Palermo), Marco Masseti (Università degli Studi di Firenze), Alessandro Minelli (Università degli Studi di Padova), Vesa Matteo Piludu (University of Helsinki), Lia Zola (Università degli Studi di Torino).
Segreteria organizzativa: Caterina Agus (Università degli Studi di Torino), Margherita Amateis (Università degli Studi di Torino), Igor Baglioni (Museo delle Religioni “Raffaele Pettazzoni”).
Gli studiosi interessati a presentare un contributo possono inviare un abstract di non più di una pagina (max 2.000 battute) al direttore del Museo delle Religioni, Igor Baglioni, entro e non oltre il giorno 20 aprile 2021 al seguente indirizzo di posta elettronica: igorbaglioni79@gmail.com
All’abstract, nel quale andrà specificata la parte del convegno nella quale si vuole intervenire, dovranno essere allegati: il titolo del paper; una breve nota biografica; un recapito di posta elettronica; un recapito telefonico.
Le relazioni potranno essere presentate nelle seguenti lingue: francese, inglese, italiano, spagnolo.
L’accettazione o meno della proposta di relazione verrà comunicata via posta elettronica entro il 30 aprile 2021.
Date da ricordare:
Chiusura call for papers: 20 aprile 2021.
Convegno: 7-10 luglio 2021.
La partecipazione al convegno è gratuita. I relatori residenti fuori la provincia di Roma verranno indirizzati alle strutture alberghiere convenzionate con il Museo delle Religioni “Raffaele Pettazzoni”, usufruendo così di una riduzione sul normale prezzo di listino.
È prevista la pubblicazione degli Atti su “Religio”, la collana di studi del Museo delle Religioni “Raffaele Pettazzoni” pubblicata dalle Edizioni Quasar. Gli articoli inviati per la pubblicazione saranno oggetto di peer review.
Il convegno si terrà in presenza e all’aperto, in rispetto delle norme di sicurezza vigenti al momento. Data e luogo dell’incontro potrebbero subire variazioni in base all’andamento della pandemia e alle conseguenti disposizioni governative e delle autorità locali.
Sono previste visite serali gratuite ai musei e ai monumenti dei comuni nell’area dei Castelli Romani. Il programma delle visite sarà reso noto contestualmente al programma del convegno.
Per informazioni:
igorbaglioni79@gmail.com