Calenda - Nouveaux chr茅tiens, nouvelles chr茅tient茅s dans les Am茅riques (XVIe-XIXe si猫cle)

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href="search.html?primary=fdate&fyear=2009&fmonth=06&fday=30">30</a></div> <div class="month"><a href="search.html?primary=fdate&fyear=2009&fmonth=06">jui</a></div> <div class="year"><a href="search.html?primary=fdate&fyear=2009">2009</a></div> </td> </tr> </tbody> </table> </div> </div> <div id="listcategories"> <h2>Cat茅gories</h2> <ul> <li><a href="search?primary=fsubject&fsubject=299">Religions</a></li> <li><a href="search?primary=fsubject&fsubject=300">Sociologie des religions</a></li> </ul> </div> </div> <div id="document" class="column"> <div id="main"> <div class="titles"> <h1 class="origt"><a href="197233">Nouveaux chr茅tiens, nouvelles chr茅tient茅s dans les Am茅riques (XVIe-XIXe si猫cle)</a></h1> </div> <div class="mapuce2">*  *  *</div> <p id="pubdate"> Publi茅 le mardi 19 mai 2009 </p> <div id="texte"> <div id="resume"> <p class="intitule">R茅sum茅</p> <div id="resume-197233-fr" class="tabContent" lang="fr" xml:lang="fr">En ces temps de globalisation, o霉 tout est cens茅 se m茅langer et se m茅tisser et alors m锚me que les particularismes ethniques et religieux s鈥檈xpriment fr茅quemment avec violence, il semble utile de tenter de comprendre comment se sont exprim茅es d猫s le XVIe si猫cle, 脿 l鈥檃ube de l鈥檜nification du monde, des dynamiques culturelles originales, souvent inscrites sous le signe du religieux. A cet 茅gard, les Am茅riques coloniales apparaissent comme un observatoire privil茅gi茅 : elles sont en effet le lieu de recouvrements de cultures larges et durables, ouvrant aussi la possibilit茅 d鈥檃nalyses comparatistes du fait de la vari茅t茅 des acteurs am茅rindiens, africains (dans certains cas) et europ茅ens ainsi que des situations historiques rencontr茅s. </div> </div> <div id="annonce"> <p class="intitule">Annonce</p> <div id="annonce-197233-fr" class="tabContent" lang="fr" xml:lang="fr"> <p>En effet, du christianisme des premiers missionnaires franciscains en Nouvelle Espagne, teinté millénarisme, ou de celui des encomenderos, influencés par l’esprit de croisade, on passe en quelques décennies à un christianisme américain, où l’on retrouve à la fois la marque de la Réforme catholique à l’&oelig;uvre dans la vieille Europe et celle d’une orthodoxie coloniale en formation. Cette chronologie a son poids, à l’heure d’étudier la formation de nouvelles chrétientés américaines.</p> <p>Les propositions de titre sont à adresser à Pierre Ragon (pierre.ragon@orange.fr) avant le lundi 30 juin 2009.</p> <h3>Les résumés, d’environ 500 signes, sont attendus pour le 15 septembre 2009.</h3> <p>En espérant vous compter parmi nous, bien à vous,</p> <p><a href="http://www.iheal.univ-paris3.fr/spip.php?article619" class="spip_out">Thérèse Bouysse-Cassagne (CNRS-CREDAL)</a> <a href="http://www.u-paris10.fr/18766/0/fiche___annuaireksup/&RH=dephis_enseignants" class="spip_out">Pierre Ragon (ESNA/MASCIPO-Université de Paris Ouest)</a></p> <p><a href="http://www.u-paris10.fr/18766/0/fiche___annuaireksup/&RH=dephis_enseignants"></a></p> <h3>Démarche</h3> <p>En ces temps de globalisation, où tout est censé se mélanger et se métisser et alors même que les particularismes ethniques et religieux s’expriment fréquemment avec violence, il semble utile de tenter de comprendre comment se sont exprimées dès le 16e siècle, à l’aube de l’unification du monde, des dynamiques culturelles originales, souvent inscrites sous le signe du religieux. A cet égard, les Amériques coloniales apparaissent comme un observatoire privilégié : elles sont en effet le lieu de recouvrements de cultures larges et durables, ouvrant aussi la possibilité d’analyses comparatistes du fait de la variété des acteurs amérindiens, africains (dans certains cas) et européens ainsi que des situations historiques rencontrés. En effet, du christianisme des premiers missionnaires franciscains en Nouvelle Espagne, teinté millénarisme, ou de celui des <i>encomenderos</i>, influencés par l’esprit de croisade, on passe en quelques décennies à un christianisme américain, où l’on retrouve à la fois la marque de la Réforme catholique à l’&oelig;uvre dans la vieille Europe et celle d’une orthodoxie coloniale en formation. Cette chronologie a son poids, à l’heure d’étudier la formation de nouvelles chrétientés américaines.</p> <p>Un certain nombre de concepts ont été utilisés pour rendre compte des dynamiques culturelles induites (acculturation, inculturation, syncrétisme, métissage culturel, résistances, recomposition, bricolage…). Nous nous proposons d’inventorier, de comprendre et de comparer ces termes dans la longue durée à travers une démarche résolument comparatisme qui associe historiens et anthropologues, y compris l’ethnographie contemporaine dans la mesure où elle permettra de mieux comprendre les processus de longue durée .</p> <p>Le christianisme, ses appropriations et ses refus seront envisagés ici dans toutes leurs dimensions : celle des dogmes, celle des rites, celle des pratiques sociales et culturelles mais aussi celle, souvent négligée et à laquelle nous serons particulièrement sensibles, d’un merveilleux chrétien qui implique un nécessaire enchantement du monde et de l’histoire américaine, un processus concurrent, voisin et en interaction avec les cosmovisions indigènes. La perspective comparatiste sera privilégiée car c’est par la comparaison de différents terrains que les apports culturels des sociétés en contact peuvent être le plus facilement identifiés.</p> <h1>Axes de travail <br /></h1> <ul> <li> <h2>La construction des chrétientés américaines et les adaptations locales</h2> </li> </ul> <p>La mission religieuse (l’évangélisation des Indiens ou des esclaves africains par les missionnaires) est à analyser comme une forme d’interaction culturelle et sociale en situation de domination coloniale. Elle obéit à des contraintes différentes à l’intérieur du catholicisme et au sein des protestantismes mais dans les deux cas, les missionnaires et leurs cibles en seront considérés comme les acteurs. L’expansion du catholicisme, religion à prétention universelle, se fait selon une dialectique de l’unité et du particulier. D’un côté, l’adaptation à la diversité des terrains, que ce soit par l’interprétation des normes ou par la traduction plus ou moins poussée du contenu du message religieux dans les langues indigènes sont des impératifs. De l’autre, le catholicisme est une religion qui se définit comme unifiée et centralisée, les expériences particulières sont confrontées à la nécessaire unité du dogme et à l’existence d’une culture commune qui transcende les frontières et qui est garantie par un contrôle sur place et en Europe. Dans les missions protestantes, l’autonomie des églises est plus forte et il est possible que sur l’échelle des compromis culturels, le curseur soit plus difficile à déplacer.</p> <ul> <li> <h2> Les acteurs sociaux et politiques des chrétientés américaines</h2> </li> </ul> <p>Les dynamiques culturelles à l’&oelig;uvre dans l’émergence et la construction de ces nouvelles chrétientés américaines prennent place dans un contexte social et politique qui relève du fait colonial. Les acteurs, clercs ou laïcs, Européens, Amérindiens, Africains et sang-mêlés, participent et laissent leur marque sur ces recompositions religieuses, à des degrés divers et selon des logiques propres à leur statut dans des sociétés marquées par la ségrégation, la hiérarchie, l’appartenance à des corps, mais aussi par les mobilités sociales et géographiques. En terre de catholicité par exemple, participer à certains cultes, adhérer à des confréries spécifiques, pratiquer la charité, sont des actes susceptibles de construire des identités et des distinctions sociales, sans que celles-ci soient pour autant figées. Il importe donc de considérer les enjeux sociaux et politiques à l’&oelig;uvre dans les processus religieux étudiés car ils sont l’une des clés de leur compréhension.</p> <ul> <li> <h2> Les rencontres : croyances et pratiques dans les Amériques coloniales</h2> </li> </ul> <p>Les visions mécanistes des rationalités ne nous fournissent plus aujourd’hui les règles d’une intelligence globale de l’histoire des recompositions religieuses. De la théorie de la post-modernité à celle du chaos, les recherches contemporaines utilisent de plus en plus souvent les paradigmes du complexe, du multiple, du polysémique et de l’instable pour qualifier les états, souvent transitoires, de compromis religieux. Comme le souligne fort à propos Solange Alberro, si la « pensée métisse » a pour but de créer à partir de bricolages divers, « ce n’est pas la création produite qui est appelée à une quelconque continuité mais le processus dynamique dans lequel elle s’intègre et dont elle tire sa signification et sa fonction ». La complexité et le caractère imprévisible de ces phénomènes, la rareté relative des traces documentaires qu’ils ont laissées conduisent parfois à considérer que la clé de la compréhension de leur logique profonde est à jamais scellée. Il s’agit de contourner cette difficulté à travers des études de cas choisies avec pertinence. Le recours à un comparatisme élargi peut-être une autre voie d’approche. Les apports des cultes ibériques et qui sont communs aux sociétés mexicaine et andine, plus aisément identifiables, offrent aussi des termes de comparaison pour comprendre les pratiques religieuses indigènes.</p> <ul> <li> <h2> Les ancrages : désenchantement et réenchantement du monde</h2> </li> </ul> <p>Le christianisme ne se réduit pas à la vie religieuse telle qu’elle est définie et encadrée par les clercs. Le Christianisme est aussi une forme d’enchantement du monde qui se vit à travers le spectacle de ses merveilles et de ses lieux sacrés. Dans le monde catholique, il s’agit du cheminement le long des multiples ponts que les reliques, les images miraculeuses, les saints, tendent entre le ciel et la terre. Dans le monde protestant, les manifestations de la providence divine jouent un rôle central. Partout en Amérique, ce merveilleux chrétien entre en conflit avec d’autres expériences du monde qui lui avaient préexisté et lui dispute ses lieux et ses interprétations de l’histoire. De ce fait, le conflit et le compromis entre les anciennes et les nouvelles manières de sacraliser l’univers du quotidien est aussi un des champs où se jouent les recompositions religieuses à partir du XVIe siècle. Dans des sociétés où le contact avec les clercs et la connaissance de l’orthodoxie sont très inégalement développés, beaucoup de recompositions se jouent sans doute sur ce terrain trop négligé. Une attention particulière devra lui être apportée car lui aussi peut fournir de points de départ à l’intelligence des dynamiques religieuses en &oelig;uvre dans les sociétés coloniales des Amériques.</p> <h3> Responsable<b>s : </b></h3> <p><a href="http://www.iheal.univ-paris3.fr/spip.php?article619" class="spip_out">Thérèse Bouysse-Cassagne, Directrice de Recherche au CREDAL (CNRS),</a></p> <p><a href="http://www.u-paris10.fr/18766/0/fiche___annuaireksup/&RH=dephis_enseignants" class="spip_out">Pierre Ragon, professeur d’histoire de l’Amérique latine moderne et contemporaine à l’Université de Paris Ouest Nanterre La Défense</a></p> <p> </p> <h3> Comité d’organisation : </h3> <p>Thérèse Bouysse-Cassagne, Directrice de recherche au CNRS, Charlotte de Castelnau-L’Estoile, maîtresse de conférences à l’Université de Paris Ouest Nanterre La Défense, Aliocha Maldavsky, maîtresse de conférences à l’Université de Paris Ouest Nanterre La Défense et Pierre Ragon, Frédéric Duchesne, Université de Paris III</p> <h3>Comité scientifique :</h3> <p>Louise Benat-Tachot (Hispaniste, Université de Marne-la-Vallée), Alain Breton (Anthropologue, MAE), Thomas Calvo (Historien, El Colegio de Michoacan), Monique Cottret (Historienne, Université de Paris Ouest), Danièle Dehouve (Anthropologue, MAE), Jacques Gallinier (Anthropologue, MAE), Thomas Gomez (Hispaniste, Université de Paris Ouest), Serge Gruzinski (Historien, EHESS-CNRS), Bernard Lavallé (Hispaniste, Université de Paris III), Jean-Michel Sallmann (Historien, Université de Paris Ouest Nanterre La Défense), Bernard Vincent (Historien, EHESS)</p> </div> </div> <div id="categories" class="cat"> <p class="intitule">Cat茅gories</p> <ul> <li><a href="search?primary=fsubject&fsubject=336">Am茅riques</a> (Cat茅gorie principale)</li> <li><a href="search?primary=fsubject&fsubject=259">Esprit et Langage</a> > <a href="search?primary=fsubject&fsubject=299">Religions</a></li> <li><a href="search?primary=fsubject&fsubject=259">Esprit et Langage</a> > <a href="search?primary=fsubject&fsubject=299">Religions</a> > <a href="search?primary=fsubject&fsubject=300">Sociologie des religions</a></li> </ul> </div> <div id="lieux"> <p class="intitule">Lieux</p> <ul> <li class="location"> Nanterre, France </li> </ul> </div> <div id="eventformats"><br></div> <div id="dates"> <p class="intitule">Dates</p> <ul> <li>mardi 30 juin 2009</li> </ul> </div> <div id="motscles"> <p class="intitule">Mots-cl茅s</p> <ul> <li>Histoire religieuse des soci茅t茅s coloniales, comparatisme, missions, syncr茅tisme, bricolage, m茅tissage, dogmes, croyances, pratiques, l茅gendes pieuses, histoire sociale du fait religieux</li> </ul> </div> <div id="contacts"> <p class="intitule">Contacts</p> <ul> <li>Pierre Ragon<br/><em>courriel :</em> pierre [dot] ragon [at] orange [dot] fr<br/></li> </ul> </div> <div id="refurl"> <p class="intitule">URLS de r茅f茅rence</p> <ul> <li><a href="http://www.credal.univ-paris3.fr/spip.php?article2034&var_mode=calcul">CREDAL</a></li> </ul> </div> <div id="source"> <p class="intitule">Source de l'information</p> <ul> <li>fran莽oise roujean<br/><em>courriel :</em> francoise [dot] roujean [at] univ-paris3 [dot] fr</li> </ul> </div> <div id="license"> <p class="intitule">Licence</p> <p><a rel="license" href="https://creativecommons.org/publicdomain/zero/1.0/"><img alt="CC0-1.0" class="cc" src="images/cc0-88x31.png" /></a> Cette annonce est mise 脿 disposition selon les termes de la <a rel="license" href="https://creativecommons.org/publicdomain/zero/1.0/">Creative Commons CC0 1.0 Universel</a>.</p> </div> <div id="citation"> <p class="intitule">Pour citer cette annonce</p> <p>芦 Nouveaux chr茅tiens, nouvelles chr茅tient茅s dans les Am茅riques (XVIe-XIXe si猫cle) 禄, <span class="category">Appel 脿 contribution</span>, <em>Calenda</em>, Publi茅 le mardi 19 mai 2009, <a class="url" href="https://doi.org/10.58079/e2y">https://doi.org/10.58079/e2y</a></p> </div> </div> </div> </div> <div id="news" class="column last"> <div id="imprimable"> <a id="impression" onclick="javascript:window.open('197233?formatage=print', '', 'menubar=yes,toolbar=no,scrollbars=yes,width=800,height=600');return false;" href="197233?formatage=print">Imprimer</a> <a id="signaler" 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