La Necessite Research Articles

Origine des animaux sur pied, circuit de la viande : la formation des assemblages osseux dans le contexte d’une fête traditionnelle à Sumba (Indonésie). Une enquête ethnoarchéologique

Les études anglo-saxonnes sur l’économie du feasting nous ont rendu attentifs à l’existence, dans des sociétés non-étatiques à organisation hiérarchisée ou stratifiée, de formes d’élevage dans lesquelles l’utilisation rituelle des principaux animaux domestiques joue un rôle central. Les travaux les plus marquants ont concerné essentiellement des sociétés sud-est asiatiques (Hayden, 2001, 2003 et 2009 ; Adams, 2016). Le cochon et le buffle y sont les principaux animaux domestiques. Ils sont considérés comme des bien rituels et ne sont abattus et consommés, sauf exception notable, qu’en contexte festif. Les choix en matière de gestion des cheptels sont conditionnés par la nécessité de satisfaire aux besoins du rituel. L’abattage est saisonnier et la consommation sur l’année est donc irrégulièrement répartie. Les animaux abattus lors des fêtes sont fournis pour partie par l’organisateur et pour partie par ses parents biologiques et ses affins. Si l’essentiel de la viande est consommé sur place, une partie significative fait cependant l’objet d’un partage et d’une consommation «décentralisée » . La circulation centripète des bêtes sur pied et la circulation centrifuge des parts de viande se fait selon les lignes de la parenté. Le rituel primant sur toute autre considération, certains aspects considérés ailleurs comme cruciaux ne jouent ici qu’un rôle secondaire. C’est le cas, par exemple, des contraintes liées à la reproduction des cheptels. Si les travaux ethnoarchéologiques cités nous livrent une bonne caractérisation générale de l’économie du feasting, ils n’évoquent que de manière indirecte les conséquences archéologiques de cette manière de concevoir le rôle des animaux domestiques. C’est cette lacune qui a motivé l’organisation de notre projet, dont l’un des objectifs est de mener une analyse détaillée de la circulation des bêtes sur pied et du circuit de la viande partagée dans le cadre de l’économie du feasting. Cet article présente une analyse détaillée d’une fête en particulier qui s’est déroulée en juin 2016 dans le village de Tarung (île de Sumba, Indonésie). Il débouche sur une amorce de réflexion épistémologique sur les conditions de production des interprétations dans le domaine de l’archéozoologie des sociétés de la Préhistoire récente.

Sets and the City: Serial Analysis, Parisian Reception, and Pierre Boulez's Structures 1a

In April 1952, subscribers to the latest edition of the Paris-based journal La Revue musicale could, for the first time, have read the following declaration, separated from the main text by asterisks: * ** Affirmons, a notre tour, que tout musicien qui n' a pas ressenti - nous ne dissons pas compris, mais bien ressenti - la necessite de la langage dodecaphonique est INUTILE. Car toute oeuvre se place a deca des necessites de epoque. (Boulez 1952d:119) * * * The statement has since come to caricature our experience of high musical modernism. Its uncompromising tone has ensured the author's place in a narrowly defined historiography that continues to see him as the defender of a universal (toutmusicien; son toute oeuvre) and abstract (la langage dodecaphonique) musical system. The author, of course, was the then still relatively unknown Pierre Boulez, writing here in his early article Eventuellement ... .

Mademoiselle de Lespinasse’s Hand

After the death of the author, what remains? For Roland Barthes, who pronounced him dead in 1968, there was a hand: the faceless, voiceless hand of the anonymous scripteur. This hand performs the task of burying the author and then, detachee de toute voix, portee par un pur geste d'inscription (et non d'expression), trace un champ origine. (1) Like the hands from the Encyclopedie plates (also analyzed by Barthes), the hand of the scripteur is not connected to any particular body, to any voice or mind. (2) It does not come from anywhere, is not preceded by anything, but simply comes into being through the act of inscribing a text. What would Denis Diderot have thought about this hand? And how useful is Barthes's essay La Mort de l'auteur today for thinking about authorship in eighteenth-century France? If we accept Barthes's historical framework (as thin as it may be), the eighteenth century belongs to a period marked by the prestige of the individual and the reign of the Auteur-Dieu. This period (from the close of the Middle Ages to the poetry of Stephane Mallarme) was a product of English empiricism, French rationalism, and the personal faith of the Reformation. (3) It ended with Mallarme, who, sans doute le premier, a vu et prevu dans toute son ampleur la necessite de substituer le langage lui-meme a celui qui jusque-la etait cense en etre le proprietaire; pour lui, comme pour nous, c'est le langage qui parle, ce n'est pas l'auteur. (4) What Mallarme freed us from, according to Barthes, was the illusion that authors possess their words. But as Michel Foucault pointed out the following year in Qu'est-ce qu'un auteur?, those critics who heralded the death of the author had perhaps not fully measured the consequences of his disappearance. For they continued to rely on the equally problematic category of the work, failing to grasp that the logic of this category disintegrates once we have done away with the author. (5) Indeed, the lingering hand in Barthes's essay seemed to symbolize the difficulty of banishing all vestiges of the author from our understanding of literature. Language cannot quite seem to write itself, for it still needs a hand, however disconnected from any particular body that hand may be. For Diderot, too, writing Le Reve de d'Alembert two centuries before Barthes's essay, there was a hand. This was not the hand of the anonymous scripteur but the hand of a living, breathing, desiring woman: Mlle de Lespinasse. She certainly does not think of herself as an isolated hand (even if she and the doctor Bordeu fancifully imagine people evolving into isolated heads because of excessive intellectual activity, along with other more risque scenarios along the same lines). On the contrary, if there is one thing she is convinced of, it is the unity of her self. To Bordeu, who asks which philosophical questions seem to her in need of no further examination, she answers confidently: Celle de mon unite, de mon moi, par exemple. Pardi, il me semble qu'il ne faut pas tant verbiager pour savoir que je suis moi, que j'ai toujours ete moi, et que je ne serai jamais une autre. (6) And when further asked to account for how isolated molecules can come to constitute a unified self, she answers that mere contact suffices, taking the example of her hand resting on her thigh to illustrate her point: Lorsque je pose ma main sur ma cuisse, je sens bien d'abord que ma main n'est pas ma cuisse, mais quelque temps apres, lorsque la chaleur est egale dans l'une et l'autre, je ne les distingue plus. Les limites de deux parties se confondent, et elles n'en font plus qu'une (100). Although this argument is quickly refuted by Bordeu--a single pinprick and she will realize her hand is separate from her thigh--it is more important philosophically than it might initially appear. For it begs the question--crucial to the dialogue as a whole--of how the contact (sexual or otherwise) between the various interlocutors in Le Reve de d'Alembert affects the unity of their selves. …

Thomas Woolston , William Trapnell (review)

MLR, ioo.i, 2005 211 undertake the revision of Mongredien and Robert's Dictionnaire biographique to take on board all this fascinating new material. University of Durham Jan Clarke Six discours sur les miracles de Notre Sauveur: deux traductionsmanuscrites du XVIIF siecle dont une de Mme Du Chdtelet. By Thomas Woolston. Ed. by William Trapnell. Paris: Champion. 2001. 394 pp. ?63. ISBN 2-7453-0504-2. This volume is a further fascinating addition to our knowledge of the clandestine manuscripts that circulated in France during the Enlightenment, and William Trap? nell is particularly well placed to edit them, having already published a biography of Thomas Woolston. Woolston is a fascinating and enigmatic figure,an Anglican cler? gyman and Fellow of Sydney Sussex College, Cambridge, whose very personal esteem for the Fathers of the Church, and in particular Origen, led him to take an extreme position regarding the literal truth of the Scriptures. For Woolston, the miracles of the Bible were true in a figurative, not a literal, sense, and he devoted much effortto preaching and spreading this belief. The inevitable clash with the authorities actually led to him being incarcerated forseveral years as a madman. The six discourses edited here were produced several years afterWoolston's release, and they represent one as? pect of a complex debate over the literal truth of Scripture and the various possible ways of interpreting miracles 'reasonably'. Woolston used these intensely polemical writings?in part at least?as a way of avenging himself, goading his various ecclesiastical dedicatees mercilessly. Although probably regarded as 'ephemera' at the time of their publication (1727-29), the discourses?which Woolston had published privately in London?soldwell, and he appears to have had a considerable following. One purchaser was Voltaire, who was clearly impressed and who, for example, included Woolston as one of the unorthodox 'heroes' of his Lettres a Mgr le Prince (1767). Trapnell's edition has an exemplary introduction, which considers with admirable clarity every aspect ofthe history,composition, and diffusion ofthe original Discourses and which also contains much useful technical information about their French trans? lations. However, forthis reviewer the main interest ofthe Discourses (and of this edi? tion) lies in their content, in the beliefs ofthe author, and in Voltaire's interpretation of him. Trapnell feels that Voltaire later traduced Woolston's real position by mak? ing him out?inaccurately?to be a deist (cf. pp. 38-41: 'Voltaire devait savoir qu'il trahissait Woolston' (p. 41)). Yet, as one reads these extraordinary pieces, with their shockingly direct and violent attacks on Christ as portrayed in the New Testament, at the very least one has to wonder. A considerable part ofthe sixth discourse, on Christ's resurrection, consists of the reflections of a Jewish Rabbi, one of Woolston's 'friends'. According to him, the claimed miracle ofthe Resurrection was Timposture la plus manifeste et la plus effronteequi aitjamais ete executee a la face de tout le Genre humain' (p. 302). God allowed this imposture to 'humilier les hommes a cause de l'orgueuil qu'ils avoient de croire posseder la sagesse et les sciences' (ibid.). One ofhis aims was to warn men 'de la necessite qu'ils ont de se procurer la Liberte dans leurs pensees et dans leurs discours sur la religion pour se corriger de leurs erreurs et pour parvenir a la de? couverte de la verite' (p. 303); another was to 'ramener les hommes, lorsqu'ils auroient acquis une maturite convenable pour cet effet,a cette Religion Naturelle qui regnoit dans le siecle d'or et qui, selon le temoignage de nos plus anciens cabalistes et de votre Jesus, sera la finde la Loy et des Prophetes' (p. 303). Not only here, but throughout the discourses, Jesus's miracles and conduct are satirized in terms so violent and so scathing that they would cause offence among many believers even in the twenty-first century. Can someone so dismissive of Christ's motives and actions really believe that 212 Reviews this charlatan and impostor, whose resurrection was an impertinent deceit, is none the less a model forall of mankind, and whose farcical and demonstrably false miracles are intended to contain a moral message? While...

Beginning Anew: Doing Qualitative Research

Abstract: This article reports on the author's first experience in qualitative research. As a social scientist trained almost exclusively in quantitative methods, the author describes some of the difficulties, dilemmas, fears, challenges, and rewards of conducting a study involving long intensive and relatively unstructured interviews. The subject of the research -- the association between religious faith and personal well-being -- is of less importance here than the methodological insights that may be of use to other quantitatively-oriented researchers who venture into qualitative work. Specifically, the paper discusses the place of the authorial voice, the salience of emotion and language in interview-based research, the need to reconceptualize the meaning of common quantitative terms such as data and analysis, and the challenges of communicating the results of the research in a very unfamiliar way. Resume: Cet article relate la premiere experience de l'auteur dans le domaine de la recherche qualitative. En tant que specialiste des sciences humaines presque exclusivement formee en methodes quantitatives, l'auteur decrit des difficultes, dilemmes, craintes, drifts et satisfactions rencontres au cours d'une serie de longues interviews non structurees. Le sujet de cette etude, l'association entre la foi (religieuse) et le bien-etre personnel, est moins important ici que les reflexions methodologiques que d'autres chercheurs d'orientation quantitative peuvent trouver utiles s'ils se lancent dans la recherche qualitative. Plus particulierement, l'article examine la place de la voix de l'auteur, l'importance de l'emotion et du langage pour la recherche basee sur des interviews, la necessite de redefinir des termes quantitatifs ordinaires comme donnees et analyse, et le defi de communiquer les resultats de la recherche. I've never been this nervous about any research project in my whole career! I wonder how much longer I can avoid getting started with the real work of interviewing. (The first entry in my field notes, dated October 12, 1994, some seven months after I received the study grant.) Introduction It ought to be quite clear from this quotation that I was a very nervous novice when I began this qualitative study. My first experiences with qualitative research may not be strikingly different from those of other quantitatively-trained investigators who have made the transition. I believe, nonetheless, that the tale is worth telling again, in yet another context and yet another voice so that perhaps one more researcher may see the benefits of using different approaches to learning about the social world and may become open at least to the consideration of some of these approaches. It is my hope that the telling will not resort to what Tierney (1995: 382) has called navel gazing. I believe that it is important for those who read about the study (Perry, 1998) to understand how I came to do it, how I did it, and how I felt about the whole process. I also believe that it is important for quantitatively-oriented researchers to stand back and examine the work in a somewhat dispassionate way, especially around the issue of the involvement of the investigator in the investigation. In most qualitative work, especially in long interviews, the researcher literally becomes part of the project design (cf. McCracken, 1988). There is, therefore, an obligation on the part of the researcher to allow the reader to learn something about the kind of person undertaking the investigation and the kinds of motivations that led to the inquiry in the first place (Wolcott, 1990: 19; Rubin and Rubin, 1995). Such self-revelation can be extremely challenging for the newly-initiated qualitative investigator who is struggling with a host of other challenges in unfamiliar terrain. I have had a long-abiding professional interest in the determinants of individual well-being and recently I became interested in the relationship between religious faith and well-being. …

A Model of Asset‐seeking Foreign Direct Investment Driven by Demand Conditions

AbstractThis paper presents a simple game theoretic model in which a firm may undertake foreign direct investment (FDI) in order to gain access to favourable demand conditions as described by Porter (1990). The purpose of the model is to illustrate an important motivation for foreign direct investment: to secure access to certain types of valuable assets by participating in a particular foreign market. The implications of this asset‐seeking FDI are then discussed, including the need for firms to manage the process of transferring knowledge from subsidiary to parent carefully and for public policy makers to recognize that the public policy implications of asset‐seeking FDI are very different from those of FDI as it has traditionally been viewed.RésuméLe présent article traite d'un modèle simple inspiré de la théorie des jeux simple selon lequel une société peut engager des investissements étranger directs (IED) afin d'accéder à des conditions favorables en ce qui concerne la demande, tel que Porter le décrit (1990). Le modèle a pour objectif de mettre en évidence une motivation importante de l'investissement étranger direct, celle d'assurer l'accès à certains types d'actifs de valeur en participant à un marché extérieur particulier. Nous débattrons ensuite des conséquences de l'investissement étranger direct en quěte d'actifs, notamment de la nécessité pour les sociétés de gérer avec soin le processus de transfer des connaissances entre filiale et société mère. Nous nous pencherons également sur le besoin des responsables de l'élaboration des politiques d'admettre que cet IED en quěte d'actifs a, sur les politiques gouvernementales, des conséquences très différentes de celles qui ont été traditionnellement étudiées.

American “Grand Guignol”: Splatterpunk Gore, Sadean Morality and Socially Redemptive Violence

Each one of us has in his innermost being a longing for violent emotions.... Fear has always existed, and each century has stamped upon its the mark of the fears that torment it.... Andre de Lorde Fear in Literature (1922) La cruaute n'est pas sourajoutee a ma pensee; elle y a toujours vecu: mais il me fallait en prendre conscience. J'emploie le mot de cruaute dans le sens d'appetit de vie, de rigueur cosmique et de nicessite implacable, dans le sens gnostique de tourbillon de vie qui devore les tenebres, dans le sens de cette doleur hors de la necessite ineluctable de laquelle la vie ne saurait c'exercer; le bien est volu, il est le resultat d'un acte, le mal est permanent. Le dieu cache quand il cree obeit a la necessite cruelle de la creation qui lui est imposte a lui-meme, et il ne peut pas ne pas creer, donc ne pas admettre au centre du torbillon[s] voluntaire[s] du bien un noyau de mal de plus en plus reduit, de plus en plus mange [mache]. Antonin Artaud Lettres sur la Cruaute (II, 14 November 1932) Splatterpunk, or the as it has recently come to be called, is aggressively confrontational of contemporary alienation. As a sub-genre of and a spin-off of splatter film, it is frequently dismissed as a sensationalist, disgustingly graphic of illiteracy (Sammon, Outlaws 278). It is pulp fiction on the periphery of the pop-culture scene, what one culture critic called today's outlaw pop art, a secret popular literature (Gehr 57). pulse and heartbeat of its prose pounding with the manic, visceral, electronically-amplified rhythms of punk rock and heavy metal, splatterpunk, like splatter film, is most typically seen as expression of adolescent angst, of the despair of urban youth, and of the rebellion against paternal authority. More elitist critics, who think in terms of genre paradigms, contend that splatterpunk is an aggressively grubby underground movement [that] now seeks to compete with more conventional writers.... Most of this new fiction trades in the scariness of the seen, the notion that a reader will be frightened-and entertained?-by the explicit depiction of horrible acts, including murder and every sort of mutilation of the human body (Tucker 13). What is striking about this critique of splatterpunk is its assumption that it is essentially a of terminal nihilism, fundamentally without cultural antecedents and, as a type of hard-core pornography of violence, virtually devoid of socially or ethically redeeming value. Lacking in subtlety and wallowing in physical experience at the expense of the psychological or the spiritual, its critics condemn the horror as crude exploitation of sadism and explicit violence. Splatterpunk is essentially defined by what it is not-classic literature. Like the debate over p.c., post-structuralist criticism, and the post-modernist aesthetic, the issues here are the definition of the canon, the precedence of the traditional over the experimental, and the relationship between values and aesthetics. In the traditional pantheon of horror, no author looms larger than Edgar Allan Poe. His meticulously crafted tales of the macabre rooted the dark blossoms that unfolded in the human soul in psychological states of acute neurasthenic anxiety, hypersensitivity to imagined supernatural threats, and a painfully magnified sense of moral revulsion and self-loathing derived from a pervasively Calvinist conviction of personal guilt. But terror, for Poe, while emotion that often led on to madness (The Tell-Tale Heart, The Black Cat), is interior state, affliction, perhaps a disease of the mind. experience that has triggered terror can always be explained rationally by the narrator, however apparently supernatural it may be from the perspective of the mental world of the horrified protagonist-the seemingly schizophrenic Roderick in Fall of the House of Usher, for example. …

Apriorisme et théorie économique

II peut sembler paradoxal d'ecrire sur l'apriorisme a une epoque ou l'empirisme parait etre de rigueur. Cependant, a l'occasion d'un examen critique de l'apriorisme en general et des arguments de ses partisans economistes en particulier, surgit une notion fondamentale, celle d'une pratique correcte de la refutation. L'article affirme la necessite d'un examen serieux des conventions methodologiques de refutation qui sont employees par les economistes.