Caminar en la cultura de los Cris (Crees) de Baie James
Caminar en la cultura de los Cris (Crees) de Baie James
Authors
Neural, Samuel
Authors
Date
2014-09-07
Datos de publicación:
10.7770/CUHSO-V23N2-ART491
Keywords
Competencias culturales - Etnografía - Escritura de la etnología - Observación participante
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Abstract
Hoy en día, los etnólogos son confrontados a medios culturales
que no sólo han sido transformados sino, y sobre todo, se han tornado
compuestos. En el presente, el terreno desafía las leyes de la homogeneidad
cultural, pues los individuos que el etnógrafo encontrará serán seres que
habrán vivido una multitud de experiencias en entornos que ya no dependen
necesariamente de su universo social de pertenencia. Esta constatación implica
la necesidad de construir herramientas de comprensión de la realidad
cada vez más diversas. La experiencia del terreno está sujeta, entonces, a un
conjunto de competencias que el etnógrafo debe adquirir, y cuyos principios
dependen de diferentes entornos en los que él habrá sido «proyectado». Este
artículo da testimonio de un trabajo de análisis reflexivo resultante de un
terreno, y fue llevado a cabo al interior de la sociedad de los Cris de Baie
James, en las regiones septentrionales de la provincia del Quebec en Canadá.
El terreno y las competencias que éste implica por parte del etnógrafo
para introducirse en la vida cotidiana de una de las familias de este grupo,
son pensados siguiendo tres entidades espaciales que estos últimos viven en
lo cotidiano, que son los campamentos de caza, el pueblo, la región, una
partición espacial que resulta de una puesta en marcha de la sociedad como
consecuencia de la industrialización de su territorio ancestral.
Today, ethnologists are confronted with cultural media which have not only been transformed, but above all have become composite. Field experience defies the laws of cultural homogeneity, because the individuals that the ethnographer encounters will have lived a multitude of experiences in environments which no longer necessarily depend on the social universe to which they belong. This finding implies the need to construct tools with which to understand an ever more diverse reality. Field experience is therefore subject to a set of competences, which the ethnographer must acquire, the principles of which depend on different environments on which he/she has been «projected». This article reports on a work of reflexive analysis resulting from fieldwork done in the Bay James Cree society, in the northern part of the province of Quebec, Canada. The fieldwork and the competences that this implied in the ethnographer, to introduce herself into the daily life of one of the families of this group, are thought out in accordance with three spatial entities inhabited by this people on a daily basis, namely the hunting camps, the village and the region. This spatial partition results from a march by this society after their ancestral territory was industrialised.
Today, ethnologists are confronted with cultural media which have not only been transformed, but above all have become composite. Field experience defies the laws of cultural homogeneity, because the individuals that the ethnographer encounters will have lived a multitude of experiences in environments which no longer necessarily depend on the social universe to which they belong. This finding implies the need to construct tools with which to understand an ever more diverse reality. Field experience is therefore subject to a set of competences, which the ethnographer must acquire, the principles of which depend on different environments on which he/she has been «projected». This article reports on a work of reflexive analysis resulting from fieldwork done in the Bay James Cree society, in the northern part of the province of Quebec, Canada. The fieldwork and the competences that this implied in the ethnographer, to introduce herself into the daily life of one of the families of this group, are thought out in accordance with three spatial entities inhabited by this people on a daily basis, namely the hunting camps, the village and the region. This spatial partition results from a march by this society after their ancestral territory was industrialised.