FRANÇOIS GAUTHIER /
Résumé :
Avec la massification de la «culture de l’authenticité et de l’expressivité» (Charles Taylor) à la suite de l’avènement de la société de consommation dans la deuxième moitié du XXe siècle est apparu le phénomène de la prise de psychotropes à des fins «rituelles» et «spirituelles». Prenant prétexte du festival Burning Man qui a lieu annuellement dans le désert au Nevada où bon nombre d’usages ritualisés, dits néo-chamaniques, de psychotropes ont lieu, cet article aborde les questions suivantes : De quelle manière peut-on assigner une dimension religieuse à ces pratiques? Comment peut-on rendre compte de cette dimension dans l’analyse socio-anthropologique? Après avoir rappelé le contexte global d’émergence de ces pratiques et, conjointement, de cette problématique, cet article s’emploie à une critique épistémologique de deux familles herméneutiques dont les points de vue sont opposés, à savoir les analytiques essentialiste et différentialiste qui, partant respectivement de points de vue individualiste et holiste, aboutissent chacun en une forme de réification. Ayant cerné ces limites respectives et souligné la manière dont ces herméneutiques font système, l’article balise une «troisième voie» qui permet de rendre compte de la religiosité des pratiques et de leur unité fonctionnelle au-delà de leur division entre pratiques festives (hyper) ou à visée explicitement «spirituelle» (hypo).
Mots-clés : Drogues, rituel, religion, néo-chamanisme, Burning Man, enthéogène, individualisme méthodologique, holisme, essentialisme, différencialisme
Neo-Shamanistic consumption at the Burning Man Festival
Abstract
“Ritual” and “spiritual” consumption of psychoactive substances appeared amidst the massification of what Charles Taylor named the “culture of authenticity and expressivity” following the advent of the consumer society in the last half of the XXth Century. The Burning Man Festival, held annually in Nevada, attracts a large variety of such “neo-shamanistic” uses. This will serve as an empirical base from which the following question may be examined: How is a socio-anthropological analytic to seize the potentially religious dimensions of such phenomena? After outlining the general context in which these praxes and problematic have emerged, this article develops an epistemological critique of the two leading hermeneutic families which hold opposing views on this issue, namely the essentialist and differentialist approaches. These, starting from individualist and holist bases respectively, are both unsatisfactory and reifying. After having argued these limitations and shown how these opposed viewpoints form a system, this article suggests a third analytic allowing for a comprehensive understanding of such praxes’ religious dimensions and underlying functional unity beyond their distinctly festive (hyper) or “spiritual seeking” (hypo) logics.
Keywords: Drugs, ritual, religion, neo-Shamanism, Burning Man, entheogen, methodological individualism, holism, essentialism, differentialism
Sobre el buen uso de las drogas en religión. Consumo neochamánico en Burning Man
Resumen
Con la masificación de la “cultura de la autenticidad y la expresividad” (Charles Taylor) como consecuencia del arribo de la sociedad de consumo en la segunda mitad del siglo XX apareció el fenómeno del consumo de psicofármacos con fines “rituales” y “espirituales”. Con el pretexto del festival Burning Man, que se celebra anualmente en el desierto de Nevada y en el que se realizan una cantidad de usos ritualizados de psicofármacos, llamados neochamánicos, este artículo aborda las siguientes cuestiones: ¿De qué manera se puede asignar una dimensión religiosa a estas prácticas? ¿Cómo se puede explicar esta dimensión en el análisis socio-antropológico? Luego de recordar el contexto global del surgimiento de estas prácticas y, al mismo tiempo, de esta problemática, este artículo se dedica a hacer una crítica epistemológica de dos familias hermenéuticas cuyos puntos de vista se oponen, es decir, los análisis esencialista y diferencialista que, partiendo respectivamente de los puntos de vista individualista y holístico, terminan cada uno de ellos en una forma de cosificación. Una vez establecidos estos límites respectivos y luego de destacar de qué manera estas hermenéuticas forman sistema, el artículo baliza una “tercera vía” que permite explicar la religiosidad de las prácticas y de su unidad funcional más allá de su división entre prácticas festivas (híper) o con fines explícitamente “espirituales” (hipo).
Palabras clave: drogas, ritual, religión, neochamanismo, Burning Man, enteógeno, individualismo metodológico, holismo, esencialismo, diferencialismo
Tous droits réservés © Drogues, santé et société, 2009
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