Information détaillée concernant le cours
[REPORT À 2022] Dialogic Resiliences and Resonances (co-organized with the anthropology program)
Reporté à 2022
Christian Ghasarian (UNINE), Elodie Richardet (UNINE), Aurianne Stroude (UNIFR)
Hartmut Rosa (Friedrich Schiller University), Laurent Dousset (EHESS, Paris)
The ability to overcome difficulties or traumas (ecological, political, economic, psychological, spiritual, etc.) is expressed at the individual and social level. In both cases, particular people or communities mobilize resources (psychic, symbolic, ideological, etc.) that contribute to their reconstruction. The notion of resilience, a concept initially used in the physical sciences to describe the ability of a metal to withstand pressure and to return to its original structure after being deformed, is evoked more and more on this subject. The concept has since had a career in psychology in reference to an ability to successfully grow and live despite adversity (Cyrulnik et al., 2010; Delage, 2008; Tisseron, 2017). Its social resonance has more recently been pointed out by sociologists and anthropologists about the adjustment of social groups to circumstances that are generally (but not exclusively) binding from outside (Bvatz, 2009 ; Dousset & Nayral, 2018 ; Ndiaye, 2018). Because of the diversity of its expressions and its theoretical uses, the resilience process must be understood in its plurality. If the forms of resilience should be considered as montages (psychic and / or social) that one can not always achieve fully, the notion clearly evokes the idea of an inner or inherent potential to develop to go out of a situation and project positively (depending on the categories involved) in the future. The notion of resilience can thus be put into perspective with that of « resonance » developed by Harmut Rosa (2018) about relationships (to oneself, to the other and to the collective, to one's environment and to objects) carrying a potential for self-fulfillment (which does not, however, presupposes « returning to its original structure after being deformed » or « overcoming adversity ») (Maestre, 2002). Rosa developed the concept of resonance from the physical phenomenon, with the the idea that on the physico-acoustic level, two bodies linked by a resonance ratio each interact « in a proper voice » (this is true of celestial bodies whose own movements react to the own movements of other celestial bodies). The vibration of the two bodies can in turn lead to mutual reinforcement that will increase the vibrational amplitudes that can go as far as causing a resonance catastrophe, ie the destruction of an or several resonant bodies involved. But resonant relations can also develop processually in mutual adaptation movements that can be understood as a reciprocal vibrational adjustment. The transposition of the physical concept of resonance into the psychosocial field is only possible if we do not define resonance as a material or substantial notion but strictly as a relational one. This module proposes to reflect on the various forms of resilience tand resonances hat can emerge in different socio-cultural contexts. Participants are invited to explore what, in their areas of research, resembles resilient and resonant practices (albeit inversely alienating), whether through acts of resistance, adjustments, reformulations, accommodations, dialogism and so on. In the framework of an anthropology of good life, the accent may be placed on the social dimension of resilience / resonance (symbolic, community, developmental, institutional, ecological, economic or political, etc.), but this does not preclude exploring individual approaches - resilient and / or resonant - to thwart the hardships of life and get in step with what can enrich it, especially when these steps can be undertaken, under different modalities, by other people in other places. The reflections can also relate to the limits of the concept, which is to be linked to the increase of the imagination of the risk, the danger and the trauma peculiar to the post-industrial societies, and on what belongs to a « positive ideology » that can lead those who do not exploit what can be defined as their « resources ».
Reporté à 2022