misgav har-peled

  • Adam et l'Astragale

    Adam et l’astragale, deux faces d’une même question : celle de l’homme et de son humanité. Les auteurs proposent de poser la question de l'humain du point de vue de ses limites. Au lieu de demander aux sources la traditionnelle question philosophique « Qu'est ce que l'homme ? », il leur demande « Où s'arrête l'humain ? »

    Ce texte constitue l'avant propos de Adam et l'Astragale. Essais d'anthropologie et d'histoire sur les limites de l'humain, publié aux Editions de la Maison des Sciences de l'Homme (2009).

  • les naissances politiques de l’anthropologie historique

    Pourquoi l’anthropologie historique s’appelle-t-elle l’« anthropologie historique » ?
    Pourquoi Jacques Le Goff, au moment de forger l'expression, a-t-il préféré la référence anthropologique à celles d’ethnologie ou d’ethno-histoire?
    Des éléments de contexte (luttes de libération nationale, contestation de l'année 1968) sont largement intervenus.
    A  travers le cas particulier de l'anthropologie historique médiévale, nous verrons comment s'est opérée la décolonisation intellectuelle des sciences humaines françaises.

  • a note on the film “Chicken Run” (2000)
    The western world had through the second part of the 20th century shifted from Death to Extermination.
    In this period the extermination camps became the absolute reference of Evil. When extermination becomes part of our daily life or at least its background, one is not surprised to see that it is transformed into myth and legends.
    From the documentary films made in the liberation of the camps, paying by half documentary film, as Nuit et brouillard [Night and Fog] (1955) of Alain Resnais, into sublimated films like, and Claude Lanzmann’s Shoah (1985). Later one we passed to a more consummate film like Schindler's List (1993), and to a fantastic films like La vita è bella (1997) of Roberto Benigni. Chicken Run (2000) is the next stage where the Extermination Camp becomes a fable...
  • Thanksgiving is an American holiday. It is the American holiday, the national holiday of American-ness. It is the holiday that marks belonging to the Corpus Americani.
    It is, moreover, unique to the United State of America.
    Notably, Thanksgiving is a National holiday, one in which a transfer takes place: from the public arena to the private sphere. For the main ritual the celebratory meal of roasted turkey is done not in the public space, but in the warm embrace of family, in the Home. It is celebrated mainly in the familial circle, around the family table. One’s belonging to the body of the Nation, to the political body, is manifested in the a-political body of the Family. The imagined national genealogy is transferred into the biological genealogy of the Family.
    What is the nature of this transference? For the holiday table is not the Table of the Lord, but merely the Table of the Nation. The body of the sovereign is passed into the familial body.
    But how is this passage from one to another effected?
    How does the holiday transfer from the Public to the Private?
    From the Nation to the Family? From narrative to practice? From myth to ritual and vice versa?
    In other words: how does the Corpus Americani transubstantiate, became flesh and blood?