This paper based on various ethnographical materials gathered in various areas of the Canadian No... more This paper based on various ethnographical materials gathered in various areas of the Canadian North is about the offensive function of Inuit shamanism. The author directs his attention on the role of the shaman in the reproduction of disorder and conflicts between families. Even if the recent history and with it the multiplication of social disparities has contributed to the differentiation of shamanism and sorcery, these practices belong to the same symbolic complex. Inuit shamanism looks like a deeply unstable system and the shaman as a resource person at the same time as a permanent threat for his own society. This ambivalence explains the attitude of the elders who, while positively valuating shamanic traditions, still strongly resist today the idea of a return to these practices.
Among the Inuit of the eastern Arctic, where hunting remains one of the foundations of society, h... more Among the Inuit of the eastern Arctic, where hunting remains one of the foundations of society, humans have long cohabited with the wolf (amaruq). It holds a special place among animals known to the Inuit and is closely associated with the bear, the dog, and especially the wolverine. The wolf no longer arouses fear. It is merely distrusted, due to its characteristics. It is perceived as a large predator that competes directly with humans, and it is still strongly associated with the world of spirits, who can take on its form to attack humans. Thus, although the wolf no longer occupies an important place in shamanism, it still harbors spirits that humans prefer to avoid meeting. Inuit elders preserve many stories about wolves.
Based on oral Inuit accounts collected by Knud Rasmussen in the 1920s and by myself almost a cent... more Based on oral Inuit accounts collected by Knud Rasmussen in the 1920s and by myself almost a century later during several Nunavut knowledge-sharing workshops, I argue that Inuit elders do not fear death. On the contrary, death has a real power of attraction, which young people must beware. I first analyze the components of a person and in particular the concept of tarniq. I then describe the places where Inuit go after death and how these places were transformed with the coming of Christianity. Finally, I examine near-death experiences. Life continues after death on two levels: while the tarniq, the double-soul, joins the world of the dead, the atiq, the name-soul, is passed on to a newborn child and recycled. The dead thus live on, as much in the world of the living as in other worlds. As for the living, their time comes when they can no longer cope with life. They can then easily opt for a better life elsewhere.
Presses de l’Université de Montréal eBooks, Jan 24, 2018
Depuis la « découverte de l’Amérique », les cosmologies amérindiennes et inuit n’ont cessé de nou... more Depuis la « découverte de l’Amérique », les cosmologies amérindiennes et inuit n’ont cessé de nourrir l’imaginaire et les fantasmes de l’Occident. Les chroniqueurs missionnaires ont introduit un paradoxe qui persiste de nos jours, les Amérindiens et les Inuit étant souvent décrits comme des êtres religieux mais sans véritable religion (Désy, 1988 ; Gélinas et Teasdale, 2005). La notion de spiritualité est une manière commode de reproduire ce point de vue. D’une part, elle permet de regrouper ..
En 1999, le Canada a scinde en deux les immenses Territoires du Nord-Ouest pour creer le Nunavut,... more En 1999, le Canada a scinde en deux les immenses Territoires du Nord-Ouest pour creer le Nunavut, la province des populations Inuit. Soumis aux (...)
Les régions de l’Arctique canadien (Inuit Nunangat)1 et du Groenland (Kalaallit Nunaat) comptent ... more Les régions de l’Arctique canadien (Inuit Nunangat)1 et du Groenland (Kalaallit Nunaat) comptent au total près de 105 000 Inuit sur une surface de 4 259 2016 km2. Près de 35 000 Inuit vivent au Nunavut, 11 000 au Nunavik et près de 50 000 au Groenland. Au Canada, il faut ajouter 5 000 Inuit au Labrador et 5 000 dans les Territoires du Nord-Ouest qui jouxtent l’Alaska, deux régions où ces peuples sont cependant minoritaires alors qu’ils représentent plus de 85% de la population totale dans les régions citées ci-dessus. D’autres groupes Inuit habitent l’Alaska et l’extrémité nord-est de la Russie (Tchoukotka). Dans le texte qui suit, je dresserai d’abord un rapide portrait historique de l’implantation du christianisme dans plusieurs sous-régions de l’Arctique groenlandais et canadien avant de revenir sur la poussée des mouvements évangéliques contemporains. Ces transformations qui se sont produites en à peine un siècle sont considérables, mais elles cachent d’importantes continuités sur le plan culturel
This paper based on various ethnographical materials gathered in various areas of the Canadian No... more This paper based on various ethnographical materials gathered in various areas of the Canadian North is about the offensive function of Inuit shamanism. The author directs his attention on the role of the shaman in the reproduction of disorder and conflicts between families. Even if the recent history and with it the multiplication of social disparities has contributed to the differentiation of shamanism and sorcery, these practices belong to the same symbolic complex. Inuit shamanism looks like a deeply unstable system and the shaman as a resource person at the same time as a permanent threat for his own society. This ambivalence explains the attitude of the elders who, while positively valuating shamanic traditions, still strongly resist today the idea of a return to these practices.
Among the Inuit of the eastern Arctic, where hunting remains one of the foundations of society, h... more Among the Inuit of the eastern Arctic, where hunting remains one of the foundations of society, humans have long cohabited with the wolf (amaruq). It holds a special place among animals known to the Inuit and is closely associated with the bear, the dog, and especially the wolverine. The wolf no longer arouses fear. It is merely distrusted, due to its characteristics. It is perceived as a large predator that competes directly with humans, and it is still strongly associated with the world of spirits, who can take on its form to attack humans. Thus, although the wolf no longer occupies an important place in shamanism, it still harbors spirits that humans prefer to avoid meeting. Inuit elders preserve many stories about wolves.
Based on oral Inuit accounts collected by Knud Rasmussen in the 1920s and by myself almost a cent... more Based on oral Inuit accounts collected by Knud Rasmussen in the 1920s and by myself almost a century later during several Nunavut knowledge-sharing workshops, I argue that Inuit elders do not fear death. On the contrary, death has a real power of attraction, which young people must beware. I first analyze the components of a person and in particular the concept of tarniq. I then describe the places where Inuit go after death and how these places were transformed with the coming of Christianity. Finally, I examine near-death experiences. Life continues after death on two levels: while the tarniq, the double-soul, joins the world of the dead, the atiq, the name-soul, is passed on to a newborn child and recycled. The dead thus live on, as much in the world of the living as in other worlds. As for the living, their time comes when they can no longer cope with life. They can then easily opt for a better life elsewhere.
Presses de l’Université de Montréal eBooks, Jan 24, 2018
Depuis la « découverte de l’Amérique », les cosmologies amérindiennes et inuit n’ont cessé de nou... more Depuis la « découverte de l’Amérique », les cosmologies amérindiennes et inuit n’ont cessé de nourrir l’imaginaire et les fantasmes de l’Occident. Les chroniqueurs missionnaires ont introduit un paradoxe qui persiste de nos jours, les Amérindiens et les Inuit étant souvent décrits comme des êtres religieux mais sans véritable religion (Désy, 1988 ; Gélinas et Teasdale, 2005). La notion de spiritualité est une manière commode de reproduire ce point de vue. D’une part, elle permet de regrouper ..
En 1999, le Canada a scinde en deux les immenses Territoires du Nord-Ouest pour creer le Nunavut,... more En 1999, le Canada a scinde en deux les immenses Territoires du Nord-Ouest pour creer le Nunavut, la province des populations Inuit. Soumis aux (...)
Les régions de l’Arctique canadien (Inuit Nunangat)1 et du Groenland (Kalaallit Nunaat) comptent ... more Les régions de l’Arctique canadien (Inuit Nunangat)1 et du Groenland (Kalaallit Nunaat) comptent au total près de 105 000 Inuit sur une surface de 4 259 2016 km2. Près de 35 000 Inuit vivent au Nunavut, 11 000 au Nunavik et près de 50 000 au Groenland. Au Canada, il faut ajouter 5 000 Inuit au Labrador et 5 000 dans les Territoires du Nord-Ouest qui jouxtent l’Alaska, deux régions où ces peuples sont cependant minoritaires alors qu’ils représentent plus de 85% de la population totale dans les régions citées ci-dessus. D’autres groupes Inuit habitent l’Alaska et l’extrémité nord-est de la Russie (Tchoukotka). Dans le texte qui suit, je dresserai d’abord un rapide portrait historique de l’implantation du christianisme dans plusieurs sous-régions de l’Arctique groenlandais et canadien avant de revenir sur la poussée des mouvements évangéliques contemporains. Ces transformations qui se sont produites en à peine un siècle sont considérables, mais elles cachent d’importantes continuités sur le plan culturel
This publication is the volume 7 of a series dealing with the
culture, the history and the tradit... more This publication is the volume 7 of a series dealing with the culture, the history and the traditions of the Blaan of Malbulen (Little Baguio, Mindanao, Philippines). It is available in Blaan and in English. Elders share their stories to a group of youngsters who ask them questions on a variety of topics such as social rules, occupancy, ownership, birds, frogs, snakes, lizards, small creepy beings, seasons and stars, wind and weather, seasonal rituals, healers, spirits and possession. The book provides the verbatim accounts of these discussions recorded during a workshop that took place in Malbulen in 2018.
Presses universitaires de Louvain, collection Verbatim, 2021
This publication is the volume 7 of a series dealing with the
culture, the history and the tradit... more This publication is the volume 7 of a series dealing with the culture, the history and the traditions of the Blaan of Malbulen (Little Baguio, Mindanao, Philippines). It is available in Blaan and in English. Elders share their stories to a group of youngsters who ask them questions on a variety of topics such as social rules, occupancy, ownership, birds, frogs, snakes, lizards, small creepy beings, seasons and stars, wind and weather, seasonal rituals, healers, spirits and possession. The book provides the verbatim accounts of these discussions recorded during a workshop that took place in Malbulen in 2018.
Verbatim : Presses Universitaires de Louvain, 2021
In this book a group of 5 Elders from Upper Loacan share their life stories to Jazil Tamang, Glis... more In this book a group of 5 Elders from Upper Loacan share their life stories to Jazil Tamang, Gliseria Magapin, Raymund Apidos, Kimberly Bulcio and Josie Pangnas who interviewed them in 2018 and 2019. The book is the fifth volume of a series devoted to Ibaloy culture and traditions. It is available in Nabaloy and in English. It is the eighth volume of the Verbatim series. Ibaloy Elders, the authors, are: Lola Vencina D. Alos, Lola Maximina B. Andizo, Lola Lourdes Calixto Bato, Lola Patricia “Carmen” Batto, Lolo Salcedo Bumacas
Tulen Di Muna Dangan di Malbulen Kite Blaan (Mindanao, Philippines), 2021
This publication is the volume 10 of a series dealing with the culture, the history and the tradi... more This publication is the volume 10 of a series dealing with the culture, the history and the traditions of the Blaan of Malbulen (Little Baguio, Mindanao, Philippines). It is available in Blaan and in English. Elders share their stories to a group of youngsters who ask them questions on a variety of topics such as life of the ancestors, cosmogony, conflicts and social rules, spirits and animals, hunting, childbirth and marriage, burial practices, signs, dreams and religion. The book provides the verbatim accounts of these discussions recorded during a workshop that took place in Malbulen in 2015. Blaan authors are: Bagil Ayao, Anaclita Dayag, Lory Macatunao, Ailyn Matos, Tony Panulong, Julian Talunan, Rosita Tamale, Cliga Teo, Lumingga Teo, and Angeline Tuco.
Narratives of the Past in Malbulen. Blaan Perspectives (Mindanao, Philippines), 2021
This publication is the volume 10 of a series dealing with the culture, the history and the tradi... more This publication is the volume 10 of a series dealing with the culture, the history and the traditions of the Blaan of Malbulen (Little Baguio, Mindanao, Philippines). It is available in Blaan and in English. Elders share their stories to a group of youngsters who ask them questions on a variety of topics such as life of the ancestors, cosmogony, conflicts and social rules, spirits and animals, hunting, childbirth and marriage, burial practices, signs, dreams and religion. The book provides the verbatim accounts of these discussions recorded during a workshop that took place in Malbulen in 2015. Blaan authors are: Bagil Ayao, Anaclita Dayag, Lory Macatunao, Ailyn Matos, Tony Panulong, Julian Talunan, Rosita Tamale, Cliga Teo, Lumingga Teo, and Angeline Tuco.
Pito jen estorya ira ni biyag shi Upper Doacan. Pammati ni Ibadoy (Itogon, Pilipinas), 2021
In this book a group of 7 Elders from Upper Loacan share their life stories to Jazil Tamang, Glis... more In this book a group of 7 Elders from Upper Loacan share their life stories to Jazil Tamang, Gliseria Magapin, Raymund Apidos, Kim Bulcio and Josie Pangnas who interviewed them in 2018 and 2019. The book is the sixth volume of a series devoted to Ibaloy culture and traditions. It is available in Nabaloy and in English. It is the ninth volume of the Verbatim series. Ibaloy authors are: Lola Tarcela Egme, Lolo Pacito Gabriel, Lola Rosenia Paran, Lolo Manuel Pistola, Lola Morena Puga, Lola Apolonia Tumbaga, Lolo Balaso Wakit
Seven Life Stories from Upper Loacan Ibaloy Perspectives (Itogon, Philippines) 9, 2021
In this book a group of 7 Elders from Upper Loacan share their life stories to Jazil Tamang, Glis... more In this book a group of 7 Elders from Upper Loacan share their life stories to Jazil Tamang, Gliseria Magapin, Raymund Apidos, Kim Bulcio and Josie Pangnas who interviewed them in 2018 and 2019. The book is the sixth volume of a series devoted to Ibaloy culture and traditions. It is available in Nabaloy and in English. It is the ninth volume of the Verbatim series. Ibaloy authors are: Lola Tarcela Egme, Lolo Pacito Gabriel, Lola Rosenia Paran, Lolo Manuel Pistola, Lola Morena Puga, Lola Apolonia Tumbaga, Lolo Balaso Wakit.
Five Life Stories from Upper Loacan Ibaloy Perspectives (Itogon, Philippines) 8, 2021
In this book a group of 5 Elders from Upper Loacan share their life stories to Jazil Tamang, Glis... more In this book a group of 5 Elders from Upper Loacan share their life stories to Jazil Tamang, Gliseria Magapin, Raymund Apidos, Kimberly Bulcio and Josie Pangnas who interviewed them in 2018 and 2019. The book is the fifth volume of a series devoted to Ibaloy culture and traditions. It is available in Nabaloy and in English. It is the eighth volume of the Verbatim series. Ibaloy authors are: Lola Vencina D. Alos, Lola Maximina B. Andizo, Lola Lourdes Calixto Bato, Lola Patricia “Carmen” Batto, Lolo Salcedo Bumacas
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culture, the history and the traditions of the Blaan of Malbulen
(Little Baguio, Mindanao, Philippines). It is available in Blaan and
in English. Elders share their stories to a group of youngsters
who ask them questions on a variety of topics such as social
rules, occupancy, ownership, birds, frogs, snakes, lizards, small
creepy beings, seasons and stars, wind and weather, seasonal
rituals, healers, spirits and possession. The book provides the
verbatim accounts of these discussions recorded during a
workshop that took place in Malbulen in 2018.
culture, the history and the traditions of the Blaan of Malbulen
(Little Baguio, Mindanao, Philippines). It is available in Blaan and
in English. Elders share their stories to a group of youngsters
who ask them questions on a variety of topics such as social
rules, occupancy, ownership, birds, frogs, snakes, lizards, small
creepy beings, seasons and stars, wind and weather, seasonal
rituals, healers, spirits and possession. The book provides the
verbatim accounts of these discussions recorded during a
workshop that took place in Malbulen in 2018.
Ibaloy authors are: Lola Tarcela Egme, Lolo Pacito Gabriel, Lola Rosenia Paran, Lolo Manuel Pistola, Lola Morena Puga, Lola Apolonia Tumbaga, Lolo Balaso Wakit
Ibaloy authors are: Lola Tarcela Egme, Lolo Pacito Gabriel, Lola Rosenia Paran, Lolo Manuel Pistola, Lola Morena Puga, Lola Apolonia Tumbaga, Lolo Balaso Wakit.