Academic literature on the topic 'ANTHROPOLOGIE CULTURELLE'
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Journal articles on the topic "ANTHROPOLOGIE CULTURELLE"
Meillassoux, Claude, and Robert Deliege. "Anthropologie sociale et culturelle." Journal of the Royal Anthropological Institute 1, no. 1 (March 1995): 183. http://dx.doi.org/10.2307/3034250.
Full textMalloum, Abakar. "La route comme mémoire et comme technologie : Essai sur la dimension philosophique des routes culturelles." Culture and Local Governance 7, no. 1-2 (June 7, 2021): 94–108. http://dx.doi.org/10.18192/clg-cgl.v7i1-2.5924.
Full textDianteill, Erwan. "Anthropologie culturelle ou anthropologie sociale ? Une dispute transatlantique." L'Année sociologique 62, no. 1 (2012): 93. http://dx.doi.org/10.3917/anso.121.0093.
Full textJeffrey, Denis. "Mimésis et rituels dans l’anthropologie historique de Gunter Gebauer et de Christoph Wulf." Cahiers de recherche sociologique, no. 51 (March 26, 2013): 27–45. http://dx.doi.org/10.7202/1014996ar.
Full textRivière, Claude. "Wulf, Christoph : Une anthropologie historique et culturelle." Anthropos 103, no. 2 (2008): 634–35. http://dx.doi.org/10.5771/0257-9774-2008-2-634.
Full textDeboos, Salomé. "Archéologie, Anthropologie sociale et culturelle et ethnologie." Revue des sciences sociales, no. 53 (September 22, 2015): 176–83. http://dx.doi.org/10.4000/revss.2938.
Full textBarbichon, Guy. "Ethnologie en France, ethnologie de la France." Anthropologie et Sociétés 33, no. 2 (February 23, 2010): 237–54. http://dx.doi.org/10.7202/039306ar.
Full textArpin, Jacques A. "L’identité culturelle du clinicien et son rôle dans sa relation avec le patient." Santé mentale au Québec 17, no. 2 (June 17, 2008): 99–112. http://dx.doi.org/10.7202/502072ar.
Full textSimon, Caroline, and Barbara Truffin. "La diversité culturelle en procès." Anthropologie et Sociétés 40, no. 2 (September 27, 2016): 107–29. http://dx.doi.org/10.7202/1037514ar.
Full textGérôme, Noëlle. "Histoire et anthropologie urbaine, politique culturelle et recherche." Villes en parallèle 17, no. 1 (1991): 49–53. http://dx.doi.org/10.3406/vilpa.1991.1103.
Full textDissertations / Theses on the topic "ANTHROPOLOGIE CULTURELLE"
François, Damien. "L'immédiateté : anthropologie culturelle critique /." Bern ; New York : Peter Lang, 2000. http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&doc_number=009117981&line_number=0001&func_code=DB_RECORDS&service_type=MEDIA.
Full textAllamel, Frédéric. "Après les houmas, le déluge : anthropologie d'une agonie culturelle." Paris, EHESS, 2013. http://www.theses.fr/2013EHES0522.
Full textThe notion of deterritorialization is at the heart of the problem faced by the Houma Indian of Southeastern Louisiana. The ethnohistorical perspective reveals such a recurring process of land dispossession, since the loss of this community's ancestral territory to the multiple encroachments by agents of colonization. Transplanted later to a no-man's land, namely an area of marshlands, the Houmas have managed to tame this unusual landscape by developing new knowledge and restructuring their material culture, as they substituted agriculture for fishing, and trapping. As a consequence, their earthly existence had to switch to an amphibious worldview. However, soon overtaken by the economic development of the region, the Houmas faced another wave of expropriations by the oil and gas companies. In addition, their territory has no legal value so far, as the Bureau of Indian Affairs has rejected their native status, a decision that deprives them of an autonomous reservation. But there is a more insidious form of deterritorialization, which consists in a dazzling ecocide. Due to the excess of industrialization, coastal erosion will soon eradicate this whole environment. Despite a resilient attitude, an exodus is already in progress, which on its wake will generate community dislocation, a situation that is worsened by multiple disasters (BP oil spill, Katrina). While social scientists scrutinize the new forms of sociality generated by postmodernity, the Houmas, as an indigenous people that will soon be landless, deliver a final battle that reminds us of the basic need of being-in-the-world that only local rooting can provide
Dang, Hyun sun. "Anthropologie culturelle de l'imaginaire coréen, l'apport de la méthodologie française." Thesis, Lyon, 2019. http://www.theses.fr/2019LYSE3011.
Full textThe purpose of our investigation is the Korean imaginary, and more broadly the contribution of cultural anthropology illuminating social imaginary and Korean culture. Our methodology integrates the contribution of French philosophical and mythological studies of the 20th century, because they are the best ones to nourish our reflection and show in a new and complementary way the work already done in Korea. We can therefore show that Korean symbols are universal in scope. Our study material incorporates Korean literary work which comes from archetypical images. To analyze them, we will rely on the conceptions of symbolic imaginary thinking from G. Bachelard on symbolic images and on the anthropological of the imaginary elaborated by G. Durand. All the while describing scientific rationality, Bachelard valued the mental image, considering it as a creative force and not only as an epistemological obstacle. He evoked several “complexes” in his work on poetic imaginary in a conception close to that of C.G. Jung for whom the notion of complex does not amount to a psychic block but includes creativity. The Bachelardian idea of complex therefore does not demarcate from Freudian thinking on pansexuality. According to Durand, in The Anthropological Structures of the Imaginary (1960), the author elaborated a grammar of the imaginary by proposing thirty complexes that came to enrich those established by Bachelard, O. Rank, M. Bonaparte and C. Baudouin. For Durand, the notion of complex is similar to that of the mytheme, as the smallest unit of discourse mythically significant, that reveals a psychic symptom of the collective unconscious. Durand develops his methodology in his second period with two concepts: mythocriticism and mythanalysis. Mythocriticism is a method of literary criticism, or rather a method of literary studies, and mythanalysis is a method of socio-cultural analysis of the imaginary, the two complementing the other. Our exploration of the literary image from Antiquity to the start of the 20th century integrates myths, popular tales and legends, allowing us to determine the cultural identity of the Korean people and show its universality. The two axes that characterize Korean mythology are the foundation of the state and the shamanic myth (the narrative song of the shaman). For the first axis, the great work of Samguk Yusa (1283) remains essential as it relates two foundational myths, notably the myth of the foundation of the Kingdom of Kojosŏn and that of Koguryŏ. These two myths are references because their archetypal figures take the form of the mytheme of the bear and that of the egg and the divine feminine characters of Ungnyŏ and Yu-hwa in relationship to these mythemes. We observe their repetitions in ulterior epochs, notably in the stories of suffering endured by women. The story of Changhwa and Hongnyŏn are exemplary as they induce social facts of the Chosŏn Dynasty, which marks Korean society by making the female figure a scapegoat for masculine power in the Confusion patriarchal system. This motif appears in the story of the “Princess Pari” in the form of a Shamanic song but also in the story of “Sim Ch’ŏng” expressed in the form of shamanic rite, or the p’ansori, or the novel. Among folkloric songs, the most famous are those of Arirang or Sijipsarinorae which equally pick up on the same patterns of overcoming suffering through a particular and properly Korean feeling, the “han (恨)”. The Han has that distinction of being dynamic and contradictory as it is founded on a subtle dialectic that introduces a vital force against resignation, depression, and anxiety. The Han serves a societal regulatory function as a figure of imaginary symbolism and that appears as universal
Touré, Younoussa. "La Biennale artistique et culturelle du Mali (1962-1988) : socio-anthropologie d'une action de politique culturelle africaine." Paris, EHESS, 1996. http://www.theses.fr/1996EHES0055.
Full textThe artistic and cultural biennial occupied a large place in the cultural policy of the succesive regimes and governments of the republic of mali from 1962 to 1988. Organized at first on a yearly basis until 1968, and thereafter every two years, the biennial mobilized all the local authorities and all the different classes of malian society. However, until its postponement sine die in 1990, the biennial did not enjoy unanimous approval. As a creation of the first regime, it was suspended, then later readopted by those who had overthrown this regime. Some looked forward to it, others avoided it, it was acclaimed by some, and discredited by others. The biennial divided the malian people. However, this division is difficult to crystallize and label sociologically, and for the populations who still wonder about its true significance, it remains a real mystery. This study is an attempt to elucidate this mystery. It seeks to reply to the numerous queries that people, including its author, have always had in mind. Why, how and with what means was the biennial organized? who benefited from it? what did the population feel about it?
Zeebroek, Renaud. "Le calendrier festif et liturgique en Belgique et dans les régions voisines." Doctoral thesis, Universite Libre de Bruxelles, 1999. http://hdl.handle.net/2013/ULB-DIPOT:oai:dipot.ulb.ac.be:2013/270342.
Full textRousseau, Phillip. "Les cultures fragiles : l'UNESCO et la diversité culturelle (2001-2007)." Thèse, Paris, EHESS, 2011. http://hdl.handle.net/1866/6185.
Full textSince the ratification of the Convention on the Protection and Promotion of the Diversity of Cultural Expressions – UNESCO (2007) –, cultural expressions are now protected species under the umbrella of international law. Emerging from various negotiations and debates about cultural goods and services in various international fora, a major political mobilization took place at the turn of the millennium. It mostly materialized through the concept of "cultural diversity", which served as a catalyst for the elaboration of a legally binding instrument within UNESCO. Nothing sums up better the argument brought forth than the recurring mantra which could be heard inside and outside UNESCO: “culture is a commodity like no other”. Why? Mainly, it is argued, because of what it expresses – identity, values and meaning. The diversity of cultural expressions is therefore able to better represent the diversity of cultures on an increasingly globalized scene. The materialization of the issue of cultural diversity was mainly a reaction to the multiplication of multilateral and bilateral free trade agreements in the 80s and 90s. By placing cultural diversity as a counterpoint to a globalization seen as too narrowly economic in its scope, the promoters of the project wanted to emphasize its neglected cultural dimension. "Cultural diversity" had apparently already drawn the necessary traits of a globalization with a human face and it was now important to put them to the forefront. This research therefore focuses on the emergence of this concept and its international dissemination. An ethnographic approach examines its use, the host institution (UNESCO), the debates surrounding the multiplication of actors in the course of its institutionalization, and of course the established consensus. I attempt to identify some key conceptual issues underpinning the field of an international intervention made on behalf of a cultural diversity that was about to be invented.
Recherche réalisée en cotutelle - Université de Montréal/EHHESS (Paris)
MOLLIOT, CHANTAL. "Les notions de force et de vie permanence culturelle, necessite conceptuelle." Strasbourg 2, 2000. http://www.theses.fr/2000STR20043.
Full textRyan, Angela. "L’Héroïne absente : la tragédie comme inscription culturelle." Thesis, Paris 4, 2011. http://www.theses.fr/2011PA040061.
Full textDoes the tragic heroine play the same Aristotelian role as the hero? Six plays are examined: Euripides’ Andromache, Iphigeneia in Aulis and Hippolytos, and Racine’s Andromaque, Iphigénie and Phèdre et Hippolyte.The three pairs of heroines, considered in turn, have specific limits to their capacity for direct heroic action, compared to typical heroes. At the same time, their presence and actions, even constrained, open the question of women’s condition – which the Greeks were the first to conceptualise, and which the French XVIIth c. also foregrounded, at least for educated women. The fourth chapter looks at some further examples of heroines, illustrating aspects of their representation in tragedy.Fifthly is considered the impact, of the presence and absence of the tragic heroine, on tragedy as a form of cultural inscription which has contributed to the evolution of the imaginaire. Different aspects of the Aristotelian model of tragedy such as muthos, hamartia, hubris, anagnorisis, catharsis are explored in terms of how the tragic heroine represents these functions.The conclusions reflect on the cultural transmission of the heroine from myth to epic, cult, the tragedy of antiquity and of French classicism, to contemporary forms). A recent linguistics theory, the X-bar theory is mentioned as a possible cognitive model to conceptualise this continuity in discontinuity, through societies which have so differently validated the female, but may all have been affected by the performative heroine. The author’s own theory of structure and counterstructure is a possible model for observing the evolution of men-women relations, beyond polarising or binary-oppositional cognitive frames. Finally, “heroine studies” are a possible fruitful research area for literature and cultural studies
Faure, Pascale. "La construction culturelle d'un quartier : Plan Cabanes." Montpellier 3, 1997. http://www.theses.fr/1997MON30014.
Full textLantos, Zsolt Gábor. "Architecture urbaine et anthropologie culturelle de la ville nouvelle élamite de Dûr-Untas̆ (Tchoga-Zanbil)." Paris 1, 2012. http://www.theses.fr/2012PA010594.
Full textBooks on the topic "ANTHROPOLOGIE CULTURELLE"
Deliège, Robert. Anthropologie sociale et culturelle. Bruxelles: De Boeck-Université, 1992.
Find full textLes Bandenkop: Histoire et anthropologie culturelle. Yaoundé: Cercle général de l'élite intellectuelle Bandenkop, 2008.
Find full textKottak, Conrad Phillip. Peuples du monde: Introduction à l'anthropologie culturelle. Montréal: Chenelière/McGraw-Hill, 1998.
Find full textWulf, Christoph. Une anthropologie historique et culturelle: Rituels, mimésis sociale et performativité. Paris: Téraèdre, 2007.
Find full textEdjenguélé, Mbonji. L'ethno-perspective, ou, La méthode du discours de l'ethno-anthropologie culturelle. Yaoundé, Cameroun: Presses universitaires de Yaoundé, 2005.
Find full textDagognet, François, (1924- ...)., Préface, ed. Le corps-autre et les sources de l'altérité: L'interface bio-psycho-culturelle. Bruxelles: Boeck Université, 2011.
Find full textDes louangeurs au home cinéma en Algérie: Études de socio-anthropologie culturelle. Paris: Harmattan, 2010.
Find full textYacine-Titouh, Tassadit. Les voleurs de feu: Éléments d'une anthropologie sociale et culturelle de l'Algérie. Paris: La Découverte, 1993.
Find full textBook chapters on the topic "ANTHROPOLOGIE CULTURELLE"
Sarkany, Stéphane. "3. La théorie culturelle et les études littéraires." In Literary Anthropology, 63. Amsterdam: John Benjamins Publishing Company, 1988. http://dx.doi.org/10.1075/z.36.05sar.
Full textSapir, Edward. "Ce que l’anthropologie culturelle attend du psychiatre." In Anthropologie. ENS Éditions, 2021. http://dx.doi.org/10.4000/books.enseditions.18152.
Full textSapir, Edward. "Sur les rapports entre l’anthropologie culturelle et la psychiatrie." In Anthropologie. ENS Éditions, 2021. http://dx.doi.org/10.4000/books.enseditions.18147.
Full textAliana, Serge Bernard Emmanuel. "Économie culturelle globalisée et anthropologie de l’exil:." In Reconnexion de l Afrique a l economie mondiale, 59–88. CODESRIA, 2016. http://dx.doi.org/10.2307/j.ctvh8qxzr.7.
Full textLeenhardt, Jacques. "Gilberto Freyre et les sciences sociales : les nouveaux habits de la socio-anthropologie." In Histoire culturelle du Brésil, 25–41. Éditions de l’IHEAL, 2019. http://dx.doi.org/10.4000/books.iheal.8652.
Full textTurin, Gaspard. "Pensée magique et transmission culturelle. Anthropologie de la nourriture chez Marie NDiaye." In Autour de la table. Manger, boire et communiquer, 97. Éditions Ligeia, 2020. http://dx.doi.org/10.3917/elig.badin.2020.01.0097.
Full textDiatkine, Gilbert. "Référence culturelle et médiation anthropologique." In Des psychanalystes en séance, 515–18. Gallimard, 2016. http://dx.doi.org/10.3917/gall.tamet.2016.01.0515.
Full textCharles, Aoudou. "L’impact socio-culturel des comportements démographiques sur la formulation et l’exécution des politiques et programmes de population." In The Anthropology of Africa: Challenges for the 21st Century, 587–602. Langaa RPCIG, 2015. http://dx.doi.org/10.2307/j.ctvh9vxg1.45.
Full textRoberts, Jennafer, and Lisa Mitchell. "« Ton corps, ta décision » : perspective anthropologique sur la réticence à la vaccination contre le VPH." In La santé publique à une ère marquée par le doute : origines religieuses et culturelles de l’hésitation des Canadiens face à la vaccination, 262–86. Éditions de l'Université de Sherbrooke, 2019. http://dx.doi.org/10.17118/11143/16021.
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