Mythiques chaînes opératoires

Acción técnica, interacción social y práctica cotidiana: propuesta interpretativa de la tecnología

“…Desarrollada en gran parte por autores que podrían incluirse dentro de la Escuela de la Antropología de las Técnicas (Balfet 1991;Lemonnier 1992Lemonnier , 2004Gosselain 1992Gosselain , 2010Mahias 1993;Creswell 2010), nos acerca a los esquemas conscientes e inconscientes del proceso tecnológico, al considerar tanto la caracterización físico-quí-mica de los objetos, procesos y herramientas como su condición de representación simbólica de otros conceptos intelectuales existentes en la sociedad . Implica un nuevo enfoque tanto en el análisis del propio objeto como en el de la relación existente entre los comportamientos técnicos y sociales .…”

Casseroles, légumes et halloween

“…De même, il fait toujours figurer l'avantage relatif des innovations au premier rang des critères qui entraînent la décision d'adoption (Rogers 1995 : chapitre VI). Or, une perspective aussi platement utilitariste est contredite par les études contemporaines consacrées aux techniques et aux objets (par ex., Dobres 2000 ; Lemonnier 1993Lemonnier , 2004Mahias 2002 ;Petroski 1992 ;Pfaffenberger 1992 ;Tilley et al 2006). Dans le cas des assemblages matrimoniaux au Niger, quels avantages pourraient avoir les bassines sur les calebasses pour qu'elles s'y substituent ?…”

Ritual efficacy in the making

“…2 Using the fieldwork done in Samoa, Auckland and Wellington over a period of 24 months between 2001 and 2013 and following on from my doctoral thesis (Galliot, 2010a), my aim is to provide the ethnographic elements on which a technological approach to ritual efficacy can be developed. As has been recently recalled in this journal (Naji and Douni, 2009) and elsewhere (Lemonnier, 2004(Lemonnier, , 2010(Lemonnier, , 2012, the material and technical dimension of rites represents a relatively unexplored field of investigation. For so-called 'religious' anthropology is happy to leave the contingencies of matter aside in favour of more noble matters such as the sacred, the counter-intuitive, the symbolic or the performative.…”

“…Consequently, whether we are dealing with Samoan tattoos, the Abelam's decorated yams (Coupaye, , 2013, the Owa's sacred objects (Revolon, 2006(Revolon, , 2012 or the drums of the Ankave-Anga (Lemonnier, 2004(Lemonnier, , 2012, the ritual's materiality, that is to say the elementary actions on matter, the substances, tools, context of production, sounds and smells, as well as the representations linked to all these elements, is essential in the understanding of how certain artefacts acquire their power, their 'visual saliency' (in Gell's sense), their ritual efficacy.…”