- Anthropology, Bayung Rai funerary rites, Structuralism/Post-Structuralism, Shamanism, Himalayan culture, Nepal, and 13 moreAnimism, Himalayan Civilization-Nepal, Tibetan and Himalayan societies, Oral Traditions (Culture), Anthropology of Tibet and the Himalayas, Anthropology of Shamanism, Anthropology of Religion, Ritual (Anthropology), Himalayas, Ethnomusicologie, Trance, Ethnomusicology, and TESL/TEFLedit
- Bachelor degree in Spanish Filology (+ worked as a volunteer in Cuba)
Master 2nd year degree in Linguistics, Logic and Informatics (+ Master thesis in Anthropology - structuralist approach ; about slavery and its consequences in language ; a comparative study between French West Indies and Cuba)edit
"Les séquelles de l'esclavage à Cuba et en France (ou quand le racisme est ou n'est pas verbalisé)" est un travail effectué et rédigé principalement en 2005-2006. L'auteure a tenu à suivre la méthode structuraliste de Claude Lévi-Strauss,... more
"Les séquelles de l'esclavage à Cuba et en France (ou quand le racisme est ou n'est pas verbalisé)" est un travail effectué et rédigé principalement en 2005-2006. L'auteure a tenu à suivre la méthode structuraliste de Claude Lévi-Strauss, en étant donc tout à la fois : - une étude de terrain ethnographique, - une analyse comparative ethnologique - et une interprétation anthropologique. Cet ouvrage s'intéresse au racisme actuel dans le discours des Antillais, qu'ils soient cubain ou français, ainsi qu'en France métropolitaine. Le racisme comme conséquence de la traite négrière des XV, XVI, XVII, XVIII et XIX siècles et du colonialisme des XIX et XX siècles y est enfin abordé. L'auteure finit par lancer quelques pistes de réflexion sur la société post-coloniale dans nous vivons tous, que ce soit dans les Antilles où les Afrocubains ne peuvent pas être "transparents", ou dans les banlieues où les "minorités invisibles" cohabitent entre elles.
Research Interests:
Among many communities of the Kirat of Eastern Nepal the funerary rituals are extended over many months and consist of several steps. The mourning and funerary process is closely linked to notions of local identity that finds one of its... more
Among many communities of the Kirat of Eastern Nepal the funerary rituals are extended over many months and consist of several steps. The mourning and funerary process is closely linked to notions of local identity that finds one of its most evident expressions in the chautaara, the resting platforms that are built for the deceased and the living alike. Taking the example of the Bahing Rai, among who I am in touch, I will analyse these expressions of local identity in the funeral approaching from three perspectives:
A first approach will be to examine the importance of religious syncretism in general, as the Bahing funerary process and believes are strongly influenced by both, Hindu and Kirat worldviews. Secondly I will focus on the building of the chautaara platform whith which the mounring time finds an end. In this step of the funerary ritual, the animistic, Kirat religious believe of the Bahing is expressed very clearly, and therefore I will discuss the function of the platform – for the living and the deceased – in detail. After the construction of the chautaara the deceased’s name will from now on be recited in the yearly him dim ritual, which is my third approach to the topic. With his name being recited in this ritual, the deceased has officially been integrated into the world of the ancestors. The him dim ritual is performed by the noxchog (“kirati priest”) and his two assistants, called the nabuja, and constitutes a key for the understanding of Bahing Rai religion, both in its animistic and Hindu-syncretic aspects. As a conclusion it is suggested that the chautaara and the him dim both function as means of commemorating the genealogies of the communities and in this way root them in their local identities.
A first approach will be to examine the importance of religious syncretism in general, as the Bahing funerary process and believes are strongly influenced by both, Hindu and Kirat worldviews. Secondly I will focus on the building of the chautaara platform whith which the mounring time finds an end. In this step of the funerary ritual, the animistic, Kirat religious believe of the Bahing is expressed very clearly, and therefore I will discuss the function of the platform – for the living and the deceased – in detail. After the construction of the chautaara the deceased’s name will from now on be recited in the yearly him dim ritual, which is my third approach to the topic. With his name being recited in this ritual, the deceased has officially been integrated into the world of the ancestors. The him dim ritual is performed by the noxchog (“kirati priest”) and his two assistants, called the nabuja, and constitutes a key for the understanding of Bahing Rai religion, both in its animistic and Hindu-syncretic aspects. As a conclusion it is suggested that the chautaara and the him dim both function as means of commemorating the genealogies of the communities and in this way root them in their local identities.
Research Interests:
Our participating actions in Kirat Funerals in Kathmandu among the Bahing Rai community reflect how a foreign ethnographic observer tried to participate to funerals emotionnally. What we have experimented tries to focus on ethnologic and... more
Our participating actions in Kirat Funerals in Kathmandu among the Bahing Rai community reflect how a foreign ethnographic observer tried to participate to funerals emotionnally. What we have experimented tries to focus on ethnologic and anthropologic analysis, a cognitive approach.