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Academic literature on the topic 'Anthropologie physique – Madagascar (île)'
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Dissertations / Theses on the topic "Anthropologie physique – Madagascar (île)"
Razafindrazaka, Harilanto. "Le peuplement humain de Madagascar : anthropologie génétique de trois groupes traditionnels." Toulouse 3, 2010. http://thesesups.ups-tlse.fr/1377/.
Full textIntra- and inter-group relationships: the groups are genetically well-differentiated and this is not just reflected in their ways of life, as it has been suggested previously. The demonstration of important interior migrations reveals the complexity in defining Malagasy groups and the relationships among them. The comparison of genetic data from the Mikea and the two Vezo groups showed that the front of neolithisation (the expansion of farmers) had already absorbed the hunter-gatherers as a genetically distinct population. The same process of absorption is found between hunter-gatherers and some fishermen, since the Mikea are distinct from the South Vezo, but similar to the North Vezo with whom they share numerous lineages reflecting significant gene flow. In addition, for both genetic systems studied, bilateral endogamy was confirmed in the descendants of the highlander royal lineage. The hypothesis of an Austronesian vector is revealed though the comparison of maternal lineages with ethnohistoric data. Origins: A sex-specific bias in the Austronesian component is present, since the contribution of the maternal lineages to the gene pool is greater than that of the paternal lineages. Concerning the African component, it has a greater diversity than the Austronesian component, in the paternal and maternal lineages. The imprints of Middle Eastern ancestors are also detected, and they also show a sex-specific bias. Phylogeographic approaches: the complete mitochondrial DNA sequencing revealed a new haplogroup, the «Malagasy motif». It owes its name to its relationship to the Polynesian motif, which is present in up to 90% of the Pacific islanders. The «Malagasy motif» is absent in Pacific populations, thus rejecting ancient hypotheses on the Polynesian origins of the Austronesian component of the Malagasy. A new branch, the haplogroup M23, appeared to have an African and/or Eurasian (between the Middle East and India) limited distribution. The estimated age of this haplogroup (1. 7-3. 9 103; 95% CI 0-8. 2 103) suggests that this rare lineage could represent a pre-Austronesian presence. Discussion Contrary to the conclusions of some ethnographic data in recent years, the ethnic groups are well-defined and precise approaches to sampling populations are required. The endogamous group descending from the royal lineage retains traces of ancient matrilocal structures inherited from the first Austronesian ancestors. Regarding the geographic distribution, the phylogenetic classification and molecular datation of the new M23 branch reveal a more complex history of the island’s settlement than has previously been envisaged. The new branch and the Malagasy motif offer future opportunities to gain a better understanding of the geographic distribution of the ancestors of the Malagasy. Regarding the origins of the two main components of the Malagasy gene pool, a major origin is situated in the central region of the Indonesian archipelago, while the African origins are strongly related to the Bantu presence in East Africa. The dominance of paternal haplogroups reflects the expansion of the Bantu, which could be linked to the slave trade
Salomon, Jean-Noël. "Le Sud-Ouest de Madagascar." Aix-Marseille 2, 1986. http://www.theses.fr/1986AIX23002.
Full textStratigos, Jean-Marie. "Une saison cyclonique à Madagascar : essai sur la relation humanitaire." Paris 10, 2013. http://www.theses.fr/2013PA100036.
Full textEvery year, the western Indian Ocean witnesses extreme weather. Madagascar, located off Africa’s eastern coast, is regularly affected by these events. With population of more than 20 million, half of whom live along the shore, the Grande île ranks 144th (out of 177) in UNDP’s poverty index. The concomitance of these geographic, demographic and economic conditions contributes to the transformation of these climatic phenomena into what are labeled “natural” disasters. Consequently, every year international experts land in Madagascar to help the government to what is termed “the cyclone season”. Seldom aware that their presence takes place within a temporal continuum, and with no prior knowledge of the society in which they operate, these newcomers apply rules and regulations developed at the global level to standardize humanitarian operations. International aid is then evaluated on the basis of these standards, using quantitative analysis that allows for (generally positive) reporting to donors. Applying an ethnographic approach supported by anthropological categories, this study tells a different kind of story about what happened during 2007-08 cyclone season. Looking beyond the accounting logic, which tabulates the number of food rations distributed or the number of national partners trained, this research brings to the surface the complexity that runs through relations among the different protagonists, as well as the chain of transactions that guides humanitarian action. Ultimately, it casts new light on international emergency aid, raising questions both about the processes through which it is typically evaluated and the criteria used to evaluate success or failure
Verdier, Maud. "Le temps de la conversation : anthropologie linguistique des chats dans les cybercafés de Tananarive (Madagascar)." Paris, EHESS, 2010. http://www.theses.fr/2010EHES0421.
Full textOur thesis is a contribution to different complexes of research literature - human computer interaction, computer mediated communication - in a bilingual situation (Malagasy and French). Based on video recordings of chat room activities in several cybercafés of Tananarive (Madagascar), we analyze these activities as situated practices in a conceptual framework based on American linguistic anthropology. We also present the French field and particularly the intellectual J. Paulhan whose original analyses on Malagasy language have been so acute. Our ethnography of computer mediated communications is organized in the three main domains of research of linguistic anthropology: temporality, indexicality and linguistic ideology. We study interactional phenomenon due to the temporality of the organization of chat activities, also inscribed in specific spaces that we analyze in terms of sequential organization and participation frameworks. Our analysis bring it bear on focused description of three varieties of indexicality. First, the deictic system of locative in Malagasy is examined on the basis of the study of the usage of such pronouns in chat activities. Then, we study non referential index on the basis of our study of the enonciative particles in Malagasy chat. Finally, analysis of some contextualisation cues reveals the fundamental role of the metapragmatic dimension and demonstrate the process by which linguistic ideologies are constructed
Mouzard, Thomas. "Territoire, trajectoire, réseau : créativité rituelle populaire, identification et Etat postcolonial (une triple étude de cas malgache)." Paris, EHESS, 2011. https://tel.archives-ouvertes.fr/tel-00819403.
Full textThis work makes comparative analysis and description of the three religious phenomena over the last few years in Madagascar, well enough characterized by the semantic expedient "popular creative ritual", and which can be labelled respectively as follows: anti-sorcery ceremony (1975-1983, North-East); funerary procession (oct. 2001- jan. 2002); cult of possession (from the late 1980's, Tuléar city). Comparison of these phenomena initialy highlights a certain homology between the first two with respect to the third. They are distinguished by mobility, by their coincidence with strong national circumstances, as well as by their vivid and contrasting interaction with government representatives. Analysis then points up the analogy between the first two cases and the national politics with which they are synchronic. From this study of pragmatic relationships which are active in the specific frameworks of these rituals, there emerges three models of power structuring acting as matrix of inter-subjectivity, called "territory", "trajectory", and "network". Without claiming any determining relationship "from the above", the goal in conclusion is to document the sociological activation of these models, approached in terms of legitimacy construction. In the end, it is in the construction of collective identity "from the below" and in action, through ritual, that these phenomena merit reflection and theory. It is remarkable to note that these mechanisms borrow - even as they rework - certain representations and practices from the sphere of the state, even as they integrate them with fields of ancestrality
Rakotomalala, Malanjaona. "Une expérience pluridimensionnelle : la maladie chez les Vonizongo du sud-est (Madagascar)." Paris, EHESS, 1990. http://www.theses.fr/1990EHES0002.
Full textBurguet, Delphine. "Figures des maîtres rituels : les devins-guérisseurs dans l’histoire et aujourd’hui : savoir, action et pouvoir à Madagascar." Paris, EHESS, 2014. http://www.theses.fr/2014EHES0625.
Full textThe aim of this thesis is to focus on diviner-healer, in other words, the ritual master and his different figures whose authority is part of the tradition. The research has been devoted to this holder of knowledge who point and anhances his actions in a belief system associated to the traditional worship which includes royal, family and nature spirits. Being acknowledge as a diviner-healer in a broad sense requires full knowledge of plants and charms that are active over people, as well as knowledge of divination and mobilisation of spirits. He acts for the community or for one person and so, subgroups of specialists get organized according to that characteristic. The prepared charms are meant for those who ask for them and, in fact, the ritual cations actually aim at avoiding, curing and solving any kind of problems. In order to restore the religious and political landscape, the divine-healer is involved in, the historical dimension is considered, so as to evaluate the time but also space values of its fields of action, and to comprehend the production of actions or reactions in a context of institutional domination. Showing multiple faces, he is seen as having power - either therapeutic, magic, social or political - considered as such from a historical point of view. As the central figure of this research, he is also observed in situation and in relation, a study based on ethnographic data
Mestre, Claire. "Un hôpital à Madagascar : analyse anthropologique de la confrontation des pouvoirs, des savoirs et des représentations à l'hôpital de Toamasina." Bordeaux 2, 1999. http://www.theses.fr/1999BOR21018.
Full textBerger, Laurent. "Les raisons de la colère des ancêtres Zafinifotsy (Ankaraña, Madagascar) : l'anthropologie au défi de la mondialisation." Paris, EHESS, 2006. http://www.theses.fr/2006EHES0202.
Full textThis ethnographical and anthropological research is funded as a case extended method approach, which describes and analyses trade negociations recently carried out in northern Madagascar, under the patronage of the malagasy state, involving a sacred kingship and multinational companies. They concerned the introduction of a shrimp farm in the very heart of coastal area claimed as cultural heritage of that antankaraña royalty. The main thread of this work is to articulate the factual time of these negociations to the more or less extended length of the various logical processes resorted to, in order to intelligibly account for the evolution of stand-taking and confrontation from the various protagonist involved in the story
Razanamandimby, Lalaina Raymonde. "Histoire et mémoire à Lazaina Avaradrano, village princier de l'Imerina (Hautes Terres Centrales de Madagascar) de 1861 à nos jours." Paris 7, 2011. http://www.theses.fr/2011PA070051.
Full textOBetween 1960 and 1965 several colloquia on social history held in the west introduced the concept of the history of the masses or of the common people. From 1984 to 1992 the magnum opus "Sites of Memory" ("Lieux de mémoire''), edited by Pierre Nora, focused on the concept of "Memory" developed first in Europe and then in many parts of the world. As a result, from the 90s on, social history saw the appearance of new methods such as "micro-history", "History of the masses" and "memory". Several scholarly meetings have since taken place in western Europe. As far as Madagascar is concerned, a country where oral traditions till prevail, the topic "collective Memory" has, as yet, been rarely studied in spite of its importance at the national, regional and individual levels. Our purpose is to analyse the representations of the past in Madagascar's central highlands a place where Memory also relies on material objects such as standing stones, ancestral houses, family tombs as well as family rituals such as the famadihana (the exhumation of dead) or diaspora reunions. Memory of the past is continually present in socio-cultural life and it is transmitted to future generations through oral and written stories. It is mostly incarnated in living oral traditions and it impregnates everyday life. The thesis shows how the local history and memory of a group of former aristocratic Andriana (heirs to a princely group called Zanadralambo amin'andrianjaka) is manipulated. According to them Lazaina is a princely site surrounded by villages inhabited by Hova groups free commoners). Until recently theAndriana were in control of Lazaina through the fact that hey pretended to be the owners of everything, whether public or private. The Lazaina church s named Ranivo after anAndriana martyr. It offers a typical example of an ancestral church attached to a descent group. The group in question is considered "white" in a symbolic sense and tompon-tany, and dominates the other groups especially the Mainty (black) and foreigners" who were able to settle down in the village and acquired the status of tompon-tanàna. The purpose of this study was to analyse the problems raised by the opposition : white/black » and « tompon-tany/tompon-tanàna », what remains and what has been hanged in local memory and then to compare and confront testimonials and historical traditions gathered in Lazaina so as to integrate this local history into the wider History of Madagascar