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Les îles sont des territoires de projets, politiques, sociaux et économiques. Ce sont des lieux d'une vie singulière. Les Carnets du Paysage n°35 s'interroge sur les possibilités de les préserver, de les entretenir et de les projeter vers le futur, et sur les actions à mettre en œuvre dans cette perspective. Îles maritimes, mais aussi îles fluviales, voire îles urbaines, mais aussi îles proches et îles lointaines sont analysées dans une perspective à la fois anthropologique, artistique et projectuelle. Ce numéro des Carnets du paysage fait écho à l'exposition, << Le temps de l'île >> qui se tiendra au Mucem (Marseille) de juillet à novembre 2019

Imaginaire --- Paysage urbain --- Île --- Milieu tropical --- Carnet de voyage --- Espace résiduel --- Igloo --- Normandie --- Lille --- Nantes --- Buenos-Aires --- La Réunion --- Strasbourg

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“The idea of the igloo came to me one night when we were discussing the exhibition. Marisa, Pistoletto, Boetti, and the others from Turin were there. We were talking and I said : ‘I want to make a hemisphere to support a load of earth.’ The written phrase was a long phrase by General Giáp. During that time, the situation in Vietnam was tragic, and I had been struck by those words, which I had read in a book: ‘If the enemy masses his forces he loses ground; if he scatters he loses strength.’ It is an extraordinary, insightful phrase that offers a glimpse into how things work. It is a pessimistic phrase, but it is directed at the enemy. But I interpreted it as though it were aimed at the individual too. It is tremendous, isn’t it ? Because there is never a balance between the two zones, it is so static that it destroys itself.” —Mario Merz in conversation with Harald Szeemann. Published to coincide with the exhibition Igloos at the Pirelli HangarBicocca, curated by Vicente Todolí in collaboration with the Fondazione Merz, this volume outlines the multiple trajectories that led to one of Mario Merz’s most significant bodies of work: the igloos. Essays by Germano Celant, Lisa Le Feuvre, Pietro Rigolo, and Mariano Boggia complement a lavish array of illustrations and hitherto unpublished documents, including a 1974 interview with Merz conducted by Harald Szeemann, and a photographic reconstruction of the Igloos exhibition

Sculpture --- Arte Povera --- light art --- igloos --- found object sculpture --- site-specific works --- Merz, Mario --- 7.07 --- Merz, Mario 1925-2003 (°Milaan, Italië) --- Beeldende kunst ; installaties ; 2de h. 20ste eeuw ; Mario Merz --- Kunstenaars met verschillende disciplines, niet traditioneel klasseerbare, conceptuele kunstenaars A - Z --- Exhibitions --- Igloo

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"One of the world's preeminent cultural anthropologists leaves a last work that fundamentally reconfigures how we study most other cultures. From the perspective of Western modernity, humanity inhabits a disenchanted cosmos. Gods, spirits, and ancestors have left us for a transcendent beyond, no longer living in our midst and being involved in all matters of everyday life from the trivial to the dire. Yet the vast majority of cultures throughout human history treat spirits as very real persons, members of a cosmic society who interact with humans and control their fate. In most cultures, even today, people are but a small part of an enchanted universe misconstrued by the transcendent categories of "religion" and the "supernatural." The New Science of the Enchanted Universe shows how anthropologists and other social scientists must rethink these cultures of immanence and study them by their own lights.In this, his last, revelatory book, Marshall Sahlins announces a new method and sets an exciting agenda for the field. He takes readers around the world, from Inuit of the Arctic Circle to pastoral Dinka of East Africa, from Arawete swidden gardeners of Amazonia to Trobriand Island horticulturalists. In the process, Sahlins sheds new light on classical and contemporary ethnographies that describe these cultures of immanence and reveals how even the apparently mundane, all-too-human spheres of "economics" and "politics" emerge as people negotiate with, and ultimately usurp, the powers of the gods.The New Science of the Enchanted Universe offers a road map for a new practice of anthropology that takes seriously the enchanted universe and its transformations from ancient Mesopotamia to contemporary America"-- "The vast majority of human societies known to us have been organized along "immanentist" lines. In such societies, as Marshall Sahlins argues, everything we associate with religion, gods and spirits of every sort is part of the daily, embodied (immanent) lives of people. Plants and animals have souls and the same essential attributes as other persons, and supposedly long-dead ancestors continue to live among people, communicate with them, and have sway over the course of events. In this "enchanted" type of society, there is no strict separation between economics, politics, religion, philosophy, and culture. Some 2,500 years ago, at the dawn of the so-called Axial Age, a radical transformation in human societies began when civilizations spread around the globe from their origins in Greece, the Near East, northern India, and China. These civilizations effected a cultural revolution, creating a new type of society in which the things we typically associate with religion move from immanent infrastructure to transcendent superstructure. Only in a transcendentalist society does it make sense to speak of a god or God, and of a heaven, "out there," "above us," or in a separate realm entirely. And only in such a society do we have a division of labour separating out an economic sphere from a political sphere and a sphere of culture. Transcendentalist worldviews and modes of life are, of course, pervasive today. They are so much a part of who we are that when we attempt to understand the nature and workings of immanentist societies, we often misdescribe them in transcendentalist terms. This confusion, observes Sahlins, has long bedeviled the social sciences and consequently has impeded our understanding of many Indigenous religions and worldviews past and present. Sahlins, drawing on a vast array of recent and older ethnographic and historical research, offers this book as both diagnosis of these ills and a call to correction-to develop a "new science" that would be better positioned to grasp the realities of immanentist societies, and to take seriously the cultures of others"--

Anthropology of religion. --- Acculturation. --- Ambivalence. --- Ancient Mesopotamian religion. --- Animism. --- Anthropologist. --- Axial Age. --- City-state. --- Civilization. --- Concept. --- Confucius. --- Consciousness. --- Copernican Revolution (metaphor). --- Cosmogony. --- Cousin marriage. --- Cultural relativism. --- Culture hero. --- Deference. --- Deity. --- Deus otiosus. --- Disenchantment. --- Divinity. --- Early modern period. --- Ekur. --- Empirical evidence. --- Energy (esotericism). --- Enki. --- Enlil. --- Epitome. --- Ethnography. --- Explanation. --- Fertility. --- Fountain of Life. --- Genius loci. --- God. --- Great power. --- Honorific. --- Igloo. --- Illustration. --- Immanence. --- Immortality. --- In This World. --- Inua. --- Inuit. --- Invisibility. --- Luck. --- Magic (paranormal). --- Magical texts. --- Mainspring. --- Marsupial. --- Matricide. --- Matrilateral. --- Mervyn Meggitt. --- Metahuman. --- Modernity. --- Morpheme. --- Mother goddess. --- Multitude. --- Natural language. --- New Caledonia. --- New Guinea. --- Nidaba. --- Ninhursag. --- Ninurta. --- Normal science. --- Nuliajuk. --- Ontology. --- Otherworld. --- Pantheism. --- Personal god. --- Personhood. --- Phenomenon. --- Potentate. --- Proscription. --- Reincarnation. --- Relevance. --- Religion. --- Religiosity. --- Reproduction. --- Rite. --- Rodney Needham. --- Ruler. --- Science. --- Scientist. --- Shamanism. --- Spirit. --- Subjectivity. --- Supernatural. --- Supplication. --- Supreme Being. --- The New Science. --- The Other Hand. --- The Transcendentalist. --- The Various. --- Theory. --- Thought. --- Transcendence (religion). --- Transcendental idealism. --- Transcendentalism. --- Vision quest. --- Western esotericism.