Extract
[...] https://doi.org/10.3406/arss.1982.2159 Clifford, J., Marcus, G. E., Fortun Kim, & Fortun Kim. (1986). Writing culture: the poetics and politics of ethnography. University of California Press Fassin, D. (2014). Discretionary power and security policies. Actes de la recherche en sciences sociales, 201-202 72-86. https://doi.org/10.3917/arss.201.0072 Fassin, D., & Bensa, A. [...]
[...] This collection can produce, without the anthropologist realizing it, a form of symbolic violence on their interlocutors while seeking to grasp the singularity of human experiences. This violence manifests itself in the sometimes disturbing demand to reconsider one's own existence according to an external framework or a foreign logic to their culture. In short, we will ask here: In what ways can the anthropologist adopt a reflective posture regarding their investigative practice, helping them not to be the vector of symbolic violence? I. Enjeux and critiques of the anthropological relationship A. [...]
[...] The anthropological investigation, a latent symbolic violence Before delving deeper into symbolic violence. Should we still define and understand it. According to Pierre Bourdieu, symbolic violence 'is a hidden violence, which operates primarily through and by language, and more generally through and by representation, it assumes the ignorance of the violence that generated it and the recognition of the principles on behalf of which it is exercised, it imposes a triple arbitrariness (that of the imposed power, that of the inculcated culture, that of the mode of imposition), disguised violence, it is exercised not only through language, but also through gestures'2. [...]
[...] In his book titled The Politics of Inquiry: The Work of Alterity, the anthropologist and sociologist Didier Fassin questions as an engaged researcher, on the posture of the anthropologist, on his performative posture during the investigations and on the unmasterable effects produced in the environments he investigates B. The posture of the investigator and the investigation induce an asymmetric relation of exchange In fact, the anthropological investigation produces an asymmetric posture between the investigated environment and the anthropologist. In fact, the anthropologist introduces, observes, and produces knowledge in terms that sometimes raise questions at both a moral and political level. In his book, Didier Fassin highlights that in the United States, Native American Indians have sometimes been very critical of this science. [...]
[...] She then feels uneasy about writing and saying what she has seen and understood, not wanting to reinforce the feeling of stigmatization of these populations through the production of this knowledge. To help anthropologists, in this enterprise of writing the other in an approach that does not reinforce potential symbolic meanings, Sarah Mazouz proposes submitting her writing to the principle of 'uneasiness' that can be translated as unease. According to her, the anthropologist must inscribe himself in this unease, which founds a knowledge to himself. [...]
