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MÉLANGES
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Atelier 1
Musique et littératures orales
Music and Oral Literature
Idéologie narrative : Magicienne comme Autre
(rétrospective de la Tradition),
Rita REPSIENE, Institut de la Littérature et du Folklore Lituanien, Vilnius
(Lituanie)
La société traditionnelle organise les oppositions entre nous et les étrangers, semblables
et différents, habituels et extraordinaires. Parmi les femmes particulières on trouve : les
fées (la position mythologique), les sorcières (la position culturelle), les magiciennes (la
position moderne). Pourquoi est-ce associé avec la femme ? Pourquoi avons-nous ce
rapport dans l’identification magique ? L’opposition classique nature contre culture
sublime les perspectives nouvelles dans les interprétations de l’histoire quotidienne.
L’expérience détermine la sagesse. Les histoires narratives traditionnelles (les légendes,
les fois, les mœurs, etc.) encouragent les trajectoires actuelles. La croyance dans l’origine
surnaturelle du pouvoir magique explique que, dans la plupart des cas, l’on fasse appel
à des moyens extrêmes (par exemple, les jugements des sorcières). En général, la société
traditionnelle lituanienne définit les magiciennes comme autres non seulement sur le
plan professionnel, mais aussi sur le plan de la nationalité.
NARRATIVE IDEOLOGY : THE MEDIUM AS OTHER (A RETROSPECTIVE OF TRADITION) - In
traditional society, there are many ideological boundaries between us and them, the
similar and the different, the routine and the extraordinary. The predisposition for
the world’s extraordinary powers lies with particular women: fairies (the
mythological position), witches (the cultural position) and mediums (the modern
position). Why that association with women? Why do they have a privileged
connection in magical identification? The classic opposition between nature and
culture sublimates new perspectives in interpretations of daily history. The archaic
and authentic tie with nature is what I call being experienced: experience determines
wisdom. Traditional narrative stories (legends, time periods, manners etc.)
encourage current trajectories. The belief in the supernatural origin of magical
power explains, in the majority of cases, appeals to extreme means (for example,
judgements made by witches). In general, traditional Lithuanian society often
defines mediums as others not only on a professional level, but also on the level of
nationality. The history of mediums’ relations argues in favor of raising this
problem in the modern context.
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Musique et littératures orales
Music and Oral Literature
9-1.2
Thème 9
15/04/04
The River Sami narratives and landscape,
La rivière Sami: récits et paysage,
Marjut HUUSKONEN, Department of Cultural Studies (folkloristics),
University of Turku (Finlande)
My paper deals with the role of ethnographic knowledge in the cultural
construction of landscape. Special attention is directed to the Sami narratives
concerning environment and places. The tradition of the Sami living in the
Teno River valley in the frontier of Finland and Norway has been collected in
manuscript form in the year 1914 and as interviews recorded in 1967-1975.
The material consists of the stories about the wild reindeer hunter StuorraJovnna Jomppanen (1795-1875). Through these stories I analyse the meanings
people give to places. An interesting tension arises when the meta-narrative of
the interviews is allowed to comment on the stories themselves.
One feature typical of the interviews is the use of traditional Sami genre terms
and the verbs related to them. By means of these terms and verbs, both
narrator and hearers are able to direct their attention to communal, collective
meanings and to the links between time, place and context. The local genre
terms are also used in the aesthetic characterisation of the narrative. The use
of these terms as part of local communication reveals the concepts of
knowledge shared by members of the River Sami community, and give support
to the interpretation of meaning of the landscape.
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Musique et littératures orales
Music and Oral Literature
A New Look at Maltese High Pitched Folk Singing
"La Bormliza", Nouveau regard sur une pratique vocale
de la chanson folklorique maltaise: "La Bormliza",
Annette ERLER, The National Museum of Denmark, Copenhague
(Danemark) & George MIFSUD, University of Malta (Malte)
Traditional music performance on the Maltese islands of Malta and Gozo,
better known as "ghana" [a:na], is predominantly vocal, covered in a limited
melodic repertoire and with a strong emphasis on textual content related to a
local audience. It includes different types of sub-genres, partly singing and
improvised in words without further preparation. "La Bormliza" in particular
is a loose term for performing words with forced and tense voice, over long
melodic lines and stretched and distorted across long ornamental passages.
So far three theories have focused on the origin of "La Bormliza": (1) the
Spanish-Sicilian origin (assuming that any other Maltese folk music is nonexistent); (2) the Arabic-European symbiosis; (3) the indigenous origin. The
performance merits attention only while performed locally (and in Australia by
Maltese migrants). Until recently it contained attitudes in the affiliation to
distinct class division, but it is virtually incomprehensible to any but the
initiated in a distinct music milieu.
The presentation will focus on the collision and opposition between music and
performance, and on possible influences from European and non-European
context. Furthermore, its social function is changing within a new cultural
context while been recently resuscitated in a process of proactive enculturation.
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Music and Oral Literature
9-1.4
Thème 9
15/04/04
Peuples, nations, pays dans les blagues politiques
hongroises des derniers décennies en Roumanie et en
Hongrie,
Gyozo ZSIGMOND, University of Bucarest (Roumanie)
Selon de nombreux points de vue ces créations de littérature orale très
populaires en Roumanie et en Hongrie complètent nos connaissances
concernant ce genre et les stéréotypes concernant différents pays et nations.
Est intéressant par exemple leur caractère polyfolklorique et la manière dont
elles présentent un humour spécial aussi, celui-ci d'une minorité nationale
(hongroise dans ce cas). Les changements de la situation sociale et politique se
manifestent dans les caractérisations des blagues des 30 dernières années aussi
(période du collectage). Bien sûr les caractérisations faites dans les plaisanteries
sont déformées, conventionnelles, polarisées, en général se servant de
comparaisons et elles concernent surtout des nations, des pays européens.
PEOPLES, NATIONS, COUNTRIES IN HUNGARIAN POLITICAL JOKES IN ROMANIA AND
HUNGARY IN RECENT DECADES - From various perspectives, very popular creations of
oral literature in Romania and in Hungary add to our knowledge about the
stereotypes concerning different people and nations. It is interesting, for example,
to consider their polyfolkloric character and the manner in which they present a
special form of humor, that of a national minority (in this case, the Hungarians).
Changes in the social and political situation are manifested in the characterizations
of jokes in the last thirty years (the period of collection). Of course, the
characterizations made in joking are deformed, conventional, and polarized ; in
general they use comparisons and concern, above all, European nations and
countries.
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Musique et littératures orales
Music and Oral Literature
Impact of Traditional Music on Popular Musical Practices
in Turkey, Impact de la musique traditionnelle sur les
pratiques de la musique populaire en Turquie,
Songul KARAHASANOGLU ATA, Istanbul Technical University, Turkish
Music State Conservatory (Turquie)
Contemporary Turkish popular music can be divided into 4 categories:
(1)Western-influenced, (2) classical Turkish music-influenced, (3) Turkish folk
music-influenced, and (4) arabesk-influenced (a form of music that displays
Arab, Turkish, and Western influences). In Turkey, the popular music that
developed under the influence of Western music is specifically called pop
music, and besides this pop music the most popular one is the genre known as
Arabesk that derives primarily from Middle Eastern and Arabic melodies but
it has formed a unique synthesis of the Eastern and Western music forms. In
this presentation, I will show that the primary source of popular music in
Turkey is traditional music and its instruments, and that traditionalism
contributes to the process of conversion of pop music into the so called
pop/arabesk music. I will study the traditional instruments used in popular
music practices using statistical data and giving examples from works.
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La rivalité et le conflit contre la domination de l’État.
Le cas des corailleurs en Méditerranée,
Gilles RAVENEAU, , Université de Paris X Nanterre (France)
Partant d’une recherche ethnographique parmi les pêcheurs de corail de Méditerranée, cette
intervention envisage de traiter le conflit et la rivalité comme une réponse à la menace de la
domination. La prise de risque au fondement de la pratique des corailleurs est liée
étroitement aux rivalités et aux échanges agonistiques des individus. L’idée-force de la pensée
agonistique est qu’on peut conjurer la menace de la domination par la rivalité. En effet, c’est
bien parce que les corailleurs s’opposent en permanence dans un processus d’émulation et de
concurrence, qu’ils annihilent le danger de l’accaparement du pouvoir par certains d’entre
eux. L’autonomie et l’idéal d’indépendance recherchés supposent précisément la nonsoumission aux autres, aux institutions, à la loi de l’État. L’autonomie dans la rivalité, si elle
tend à rompre les liens tissés entre les hommes, est aussi une re-création permanente de ces
attaches. Telle est bien la forme d’appartenance des corailleurs. L’affirmation de l’égalité
entre pairs n’a pas d’autres fondements. La sociabilité agonistique suppose oppositions et
dissemblances. Dans le groupe des corailleurs, il y a obligation de symétrie : la surenchère
dans la différence est la règle. C’est dans la rivalité et le conflit que les différences et le refus
de se soumettre s’expriment. Chaque corailleur peut prouver dans l’action sa parité avec les
autres et en même temps, tenter de prouver qu’il est le meilleur puisque tous font de même.
La reconnaissance mutuelle sanctionne au final cette égalité.
La prise de risque, “le jeu avec la mort”, la rivalité et le conflit sont des réponses reflétant
une morale qui porte à dénier la légitimité de l’état de droit. Cette morale révèle la déroutante
facilité avec laquelle des groupes minoritaires se jouent des cultures dominantes et recréent
des espaces de liberté clandestins qui les portent à la marge.
RIVALRY AND CONFLICT AGAINST STATE DOMINATION: THE CASE OF CORAL FISHERS IN
THE MEDITERRANEAN -Based on ethnographic work among coral fishers of the
Mediterranean, this paper approaches the treatment of conflict and rivalry as a response to the
threat of domination. The risk-taking which underlies coral fishers’ practice is closely
connected to the rivalries and antagonistic exchanges of individuals. The central idea in
agonistic thought is that one can avert the threat of domination through rivalry. In effect, the
coral fishers are perpetually opposed to one other in a process of emulation and competition,
nullifying the danger that some among them seize power. The autonomy and ideal of
independence sought are predicated precisely upon the non-submission to others, to
institutions and to the law of the State. Autonomy in rivalry, if it tends to break the bonds
woven between men, is also a permanent recreation of these ties. This is, then, where the coral
fishers’ sense of belonging lies. The affirmation of equality among peers does not have any
other basis; agonistic sociability presupposes oppositions and dissimilarities. In the group of
coral fishers, a certain symmetry must be maintained: the constant attempt to outdo one
another in difference is the rule. It is in rivalry and conflict that the differences and the refusal
to be subjugated are expressed. Through action, each coral fisher can experience his parity
with the others, and at the same time, attempt to prove that he is the best since everyone else
does just the same. In this end, mutual recognition sanctions this equality. Risk-taking,
“playing with death”, rivalry and conflict are a response which reflect a morality which leads
to a denial of the constitutional state’s legitimacy. This morality reveals the disconcerting ease
with which minority groups make fun of dominant cultures and recreate clandestine spaces of
liberty that relegate them to the margins.
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Work
Power, right,and controll : the sawmill owner and his
workers in a field of intersubjectivity, Pouvoir, droit et
contrôle: le propriétaire de la scierie et ses employés dans
un champ d'intersubjectivité,
Håkan BERGLUND-LAKE, Midsweden University College, Dept. of
Humanities, Härnösand (Suède)
In the latter half of the 19th century people in thousands moved to and settled
near the sawmills along the coast of northern Sweden. The communities close
by the sawmills were physical environments created by the company
management, where the working population were placed in a field of control
and suborder that encompassed and ordered the world, but, as I will argue,
never enclosed it. In my paper I will focus on the interplay between the sawmill
workers and the sawmill owner (and the material world of the sawmill) as a
field of intersubjectivity, and explore how the workers within this relationship,
in this specific social and historical setting, through agency, choice and
judgement, struggled for control and ontological security, the right to govern
their own life.
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L'usage de l'Alpe. Les éleveurs ovins confrontés aux
passions éveillées par la présence du loup dans les Alpes
occidentales,
Guillaume LEBAUDY, IDEMEC, Aix-en-Provence (France)
Objet de débats passionnés, la question retour du loup (officialisé en 1992) dans les Alpes
françaises (et sur le versant italien, en Piémont) oppose principalement deux groupes aux
intérets conflictuels (et pour l'instant irréconciliables) : d'un côté les protecteurs de la nature,
de l'autre les éleveurs d'ovins. L'image du loup, animal connu et craint pour sa férocité et ses
méfaits, s'est trouvée en quelques temps retournée et lissée par le biais d'une médiatisation
croissante (l'image du loup servant à promouvoir le potentiel touristique de territoires). A
l'inverse, aux yeux de l'opinion publique, les bergers et les éleveurs qui font l'objet de
virulentes attaques tant de la part du loup que de ses défenseurs‹ ont vu leur image se
dégrader au point qu'on a pu remettre en question leurs compétences pastorales et leur
légitimité à gérer un territoire qu'ils ont pourtant très largement contribué à façonner. Elle
risque, à terme, de limiter la mobilité pastorale : certains massifs alpins commencent à se
vider de ses éleveurs, particulièrement de ses transhumants. Par ailleurs, nous observons que
le retour du prédateur impose aux troupeaux de lourdes contraintes structurelles pour la
conduite de leur troupeau. Le débat autour de la présence du loup dans les Alpes occidentales
oppose deux conceptions différentes de la vocation du territoire montagnard (auxquelles il
faut ajouter la conception d'un territoire montagnard à usage de loisir…). D'une part, pour
les éleveurs, un espace de production géré par le pâturage des troupeaux, d'autre part ‹pour
les militants pro-loups, un milieu "naturel" où la présence du loup symbolise le retour du
sauvage (présentant un fort attrait touristique). Leurs aspirations sont pourtant proches,
éleveurs et militants pro-loups s'affirmant défenseurs de la "nature", concept qui pour
chacun recouvre des réalités très dissemblables.
THE USE OF THE ALPS : SHEEP BREEDERS FACED WITH PASSIONS AWAKENED BY THE
PRESENCE OF THE WOLF IN THE WESTERN ALPS -Object of passionate debates, the question
of the return of the wolf (made official in 1992) in the French Alps (and on the Italian side in
Piedmont) mainly opposes two groups with conflicting (and momentarily irreconcilable)
interests: on the one hand, nature preservationists, on the other the sheep breeders. The image
of the wolf, an animal known and feared for its ferocity and its misdeeds, has for some time
now undergone an extensive makeover through the bias of an increasing mediatization (the
image of the wolf helps promote the territories’ touristic potential). On the contrary, in the
eyes of public opinion, the shepherds and the breeders who make both the wolf and its
defenders the object of virulent attacks have seen their image deteriorate to the point that their
very pastoral competences have been called into question along with their legitimacy for
managing a territory that they have to a large degree shaped. This risks, in the short term,
limiting pastoral mobility: certain Alpine massifs have begun to lose their breeders, particularly
the transhumant ones. Moreover, the return of the predator imposes serious structural
constraints on them when tending the flocks.The debate over the presence of the wolf in the
Western Alps opposes two different conceptions of the vocation of this mountain territory (in
addition to the conception of a mountain territory for leisure use): on the one hand, for the
breeders, a space of production managed by the flocks’ grazing; on the other, for the pro-wolf
militants, a “natural” space where the presence of the wolf symbolizes the return of the wild
(presenting a powerful tourist attraction). Their aspirations are, however, quite similar, since
breeders and pro-wolf militants alike claim to be the defenders of “ nature”, a concept which
for each describes quite dissimilar realities.
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