Resumo Na Colômbia, as condições históricas e políticas das muitas formas assumidas pela violência armada, a ritualização das ações fúnebres e as representações sociais dos conflitos subjacentes a essas ações geraram análises cada vez mais sensíveis aos contextos locais e regionais. Este texto baseia-se na etnografia das práticas populares devocionais dedicadas a certos mortos, as quais vêm ocorrendo intensa e continuamente nos últimos cinquenta anos. Esses rituais não são promovidos por nenhuma instituição ou por qualquer celebrante especializado. Realizados por indivíduos ou famílias, por meio deles certos tipos de mortos, anônimos ou famosos, transformam-se em personagens santificados dotados de agência contra o infortúnio. A análise argumenta que estas atividades ritualizam a experiência do terror e do luto ao mesmo tempo em que configuram uma contra-memória popular da violência através da ritualização informal.

Abstract In Colombia, historical and political conditions of the many forms assumed by armed violence, the ritualization of mortuary actions and the social representations of the conflicts underlying these actions have given rise to analyses increasingly sensitive to local and regional contexts. This text is based on the ethnography of popular devotional practices dedicated to certain dead, which have occurred intensely and continuously in Colombian urban graveyards for the last fifty years. These rituals are not promoted by any institution nor by any special minister. Held by individuals or families, they transform certain types of recent dead, anonymous or famous, into sanctified figures endowed with agency against misfortune. The analysis argues that these activities ritualize the experience of terror and mourning and at the same time configures a popular counter-memory of violence through informal ritualization.

Based on a recent ethnographic field-work among the Embera-Chami in the multi-ethnic region of the Cauca Valley (Colombia), the analysis of what occurs in interethnic meetings organized under the multicultural legislation will illuminate the paradoxical inerdependance between the institutionalized concept of "culture", a culturalist singular entity, and the political homogenization of ethnic groups. The state control of interethnic relations, along with the competition for visibility between groups of equal status under the national and international law appear as emerging dimensions of the interethnic field, while the performative role of ritualization of the circulation and appropriation of discourses and practices is confirmed. The sequence of events described, very common in other parts of Colombia, also demonstrate that the multi-directionnal appropriation and the contextual use of generic concepts issued in the academic milieu (national and international) such as "traditional physician", "ancestral rights", "cultural reinforcement", or "shamanism" construct a field of paradoxes. Thus, they allow the ethnic actors to build up and make visible an isolationist cultural singularity, conforming to the officialized notion of "culture", while forcing in the same time a broader opening of the interethnic "zones of contact", where a larger variety of practices and discourses circulate, much larger than before multiculturalism was instituted.

Basado en una reciente investigacion etnografica entre los Embera-Chami de la région plurietnica del Valle del Cauca (Colombia) el examen de escenarios de encuentros interénicos encuadrados por la legislacion multicultural permite vislumbrar la paradojica interdependencia entre la institucionalizacion de un concepto culturalista singularizante de "la" cultura y la homogeneizacion politica de los grupos etnicos. La "estatizacion" de las relaciones inter-étnicas, concomitante a la competicion por la visibilidad, entre grupos de igual estatus en la legislacion nacional e internacional aparecen como dimensiones emergentes del campo interétnico, mientras que se confirma el papel performativo de la ritualizacion en la circulacion y la apropriacion de discursos y practicas. Los escenarios descritos que corresponden a múltiples situaciones semejantes evidencian también que la apropiación multidireccional y uso contextual de conceptos genéricos provenientes del espacio académico, nacional e internacional - como "médico tradicional", "derecho ancestral", "reforzamiento cultural", o "chamanismo" - construyen campos de paradojas. Permiten a los actores étnicos de construir y visibilizar una singularidad cultural aislacionista conforme al concepto oficializado de "cultura" pero al mismo tiempo empujan a una mayor apertura de las "zonas de contacto" interétnicas donde circulan una mayor variedad de prácticas y discursos que antes de la institucionalización del multiculturalismo.

The following text explores a particular aspect of religious practice and migration. Shamanism presents itself today as a multi-polar landscape, criss-crossed by regular movements of ritual experts and practitioners and by the continuous diffusion and reconfiguration of practices. These intercontinental travels and settlements influence the local communities and lead them to rethink and adapt their own internal and regional practices. The intercontinental version of shamanism presents an organizational continuum that withholds, allows and reproduces a set of itineraries that binds together, on a national and international scale, the territories of the so-called "ethnical" shamanism and its urban adaptations. In fact, this continuum rests upon the encounter of national and international "urban shamanisms" that structure themselves by looking at the "indigenous" as a revalued and ultimate resource-location. By addressing the shamanic expertise classified as "knowledge" in this particular context, we shall question its influence on the national and international symbolic hierarchies that originated in colonization.

Este texto explora una dimensión particular des las prácticas religiosas en migración. El fenómeno chamánico constituye actualmente un paisaje multipolar, atravesado por desplazamientos regulares de expertos en rituales y de practicantes, a la vez que por la mobilidad y la constante reconfiguración de las prácticas rituales. Estas itinerancias y estancias transcontinentales marcan a las comunidades locales, llevándolas hacia una reformulación de sus propios rituales de uso interno o regional. El chamanismo en su versión transcontinental se estructura según un continuum organizacional en diversas escalas que abre, enmarca, y reproduce los itinerarios que relacionan a los territorios del chamanismo habitualmente llamado "étnico" con las recomposiciones urbanas tanto a nivel nacional como internacional. Este continuum se sitúa efectivamente en el cruce de los "chamanismos urbanos" nacionales e internacionales que se construyen alrededor de la doble figura del "indígena" y de la "selva", en cuanto recursos simbólicos revalorizados. Por ende, este texto se propone analizar el papel central de la capacidad chamánica, reclasificada como "saber", para la reformulación el replanteamiento de las jerarquías simbólicas de validez nacional e internacional, instituidas durante la colonización.