Diffusion de trois cultes dans le sud du pays Dogon : juru, iɲa et ara-mɔ͂ɲu-nã

Jolly, Éric

doi:10.3406/jafr.1994.2399

Cited by 5 publications

(7 citation statements)

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“…Narrador: Amani$u Kene Abaga é um termo utilizado na região denominada Kama para referirse ao lugar onde se faz o sacrifício aos ancestrais durante a celebração de au 158 (festa do entendimento); a celebração ocorre antes do início da estação das águas e dura 13 dias, começando após o final dos ritos funerários (danyi). Eric Jolly (1994), no entanto, chama a atenção para esse tipo de material que tem como característica ser composto de diversos materiais amarrados entre si. Em t&#u kã, corresponde ao auga-paga, equivalente ao boli bambara.…”

Section: Conto 16 (C16)unclassified

“…Por volta dos anos 50, o culto do juru reuniu um grande número de adeptos; seus materiais estão guardados em segredo. O juru e o i$a são, segundo Jolly (1994), variantes dogon de um culto derivado do nya Minianka, uma das sociedades iniciáticas estudada por Le Moal (1975) e Colleyn (1988) nas regiões Bambara, Minianka, Bobo e Senufo. Sua difusão entre os Dogon deu-se no final do século XIX e início do século XX, mas ele conheceu uma enorme difusão por volta da década de 50.…”

Section: Tratamento Em Kunjalaunclassified

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Itinerários da loucura em território Dogon

Barros¹

2004

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Section: Conto 16 (C16)unclassified

Section: Tratamento Em Kunjalaunclassified

Itinerários da loucura em território Dogon

Barros¹

2004

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“…One other argument resided in the difficulties jacky Bouju had experienced in publishing his ethnography of Sibi Sibi (Bouju 1984). Other young anthropologists from Marseille were starting to work on specific aspects of Dogon life (Holder 2002;Jolly 1994Jolly ,1995 or from elsewhere (Doquet 1999, Richards 2001, and this new Dogon ethnography needed some breathing room in France. Finally, the clinching argument came from the Malians themselves.…”

Section: VIIImentioning

confidence: 99%

“…What is still lacking-and of course in preparation-is an alternative description of Dogon religion. Other accounts have been published: Jolly 1995, Jolly/Guindo 2003, Kervran 2001. One Dogon scholar has tried to retain a middle ground, between my debunking and the Griaule revelations.…”

Section: DCmentioning

confidence: 99%

Haunting Griaule: Experiences from the Restudy of the Dogon

Beek

2004

Hist. Afr.

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It really was a chance occasion, just before Christmas 2003. On my way to the Dogon area I had greeted my friends in Sangha, and was speaking with a Dutch friend, when a French tourist lady suddenly barged into the hall of the hotel and asked me: “There should be a cavern with a mural depicting Sirius and the position of all the planets. I saw it in a book. Where is it?”. My friend smiled wrily, amused by the irony of situation: by chance the lady had fallen upon the one who had spent decennia to disprove this kind of “information”. “In what book?” I asked, and named a few. It was none of these, and she could not tell me. Cautiously (maybe she had planned her whole trip around this Sirius “experience”) I explained to her that though there was a lot to see, this particular mural did not exist. She left immediately, probably convinced she stumbled on a real ignoramus.In retrospect I never meant to criticize Marcel Griaule, it just happened as a consequence of other choices, which eventually led me to Dogon country. After completing my PhD thesis on the Kapsiki/Higi of northern Cameroun and northeastern Nigeria, I started scouting for a second area of field research. For two reasons, I wanted a comparable setting: to allow myself to feel at home easily because I seemed to have less time, and to use in general the approach of controlled comparison. In my first field research I had made a more or less classic ethnography of a group of comparable size (150,000) in a similar environment, living in the Mandara Mountains south of Lake Chad and straddling the border between northern Cameroun and North Eastern Nigeria.

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“…1 Parmi lesquels : Pâques (1954) Zahan (1960), Dieterlen & Cissé (1972), Luneau (1974), Colleyn (1996Colleyn ( , 2009 pour le Mali, ainsi que Handelman (1981), De Sales (1995), Tarabout (1998) pour l'Amérique du Sud, la Mongolie et l'Inde. La question de la circulation est présente dans l'étude d'Eric Jolly (1994) mais elle porte moins sur les individus que sur les autels pour la formation de nouvelles sociétés initiatiques. 2 Les matériaux et les analyses mobilisés dans cet article sont issus d'un travail de recherche doctorale en cours de réalisation.…”

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Circulation et ancrage local des bouffons maliens : morphogenèse d’un groupe social

Carbonnel¹

2013

e-migrinter

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<p class="resume">Bouffon rituel est au Mali une catégorie sociale transmise par la filiation, c’est aussi un groupe social qui, pour assurer sa visibilité et sa pérennité, nécessite qu’une partie de ses membres pratique la bouffonnerie. Cette activité bouffonne implique nécessairement un déplacement pour déambuler dans les rues ou pour s’immiscer dans une cérémonie. La distinction entre les bouffons actifs ou pratiquants d’une part, les bouffons passifs et les autres habitants d’autre part revient donc à distinguer entre mobiles et immobiles à l’échelle intervillageoise ou intravillageoise. Mais cette différenciation, loin de diviser le groupe social, participe à sa morphogenèse et à son unité. Pour analyse ce processus, un troisième terme a été mobilisé, celui d’ancrage local. Parfois confondu avec l’immobilité, l’ancrage local comme référence à une localité d’attachement, s’applique aussi bien aux individus qui se déplacent qu’à ceux qui ne se déplacent pas. De même, la circulation ne se confond pas avec la mobilité, en particulier parce qu’elle forge un réseau qui met en relation les bouffons mobiles et immobiles, les bouffons et les autres habitants. L’articulation entre ancrage local et circulation constitue donc un cadre englobant pour analyser la morphogenèse de cette catégorie sociale. La distinction entre mobiles et immobiles s’avère en revanche utile pour saisir les mécanismes et les effets de cette dynamique globale.</p>

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Diffusion de trois cultes dans le sud du pays Dogon : juru, iɲa et ara-mɔ͂ɲu-nã

Cited by 5 publications

References 1 publication

Itinerários da loucura em território Dogon

Itinerários da loucura em território Dogon

Haunting Griaule: Experiences from the Restudy of the Dogon

Circulation et ancrage local des bouffons maliens : morphogenèse d’un groupe social

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