L’empreinte de l’ours dans l’imaginaire collectif et la littérature orale
En 2022, le Centre Méditerranéen de Littérature Orale (CMLO), en partenariat avec l’Ethnopôle du Garae (Carcassonne) organise à Carcassonne les 2èmes Rencontres Nomades du CMLO le 2 avril 2022. Notre objectif au cours de ces rencontres est d’amener une réflexion sur les représentations de l’ours dans le patrimoine culturel immatériel au niveau régional, national et international.
L’ours dans les représentations de la littérature orale : des réflexions pour des enjeux environnementaux complexes
De l’Occitanie à la Sibérie, vénéré ou diabolisé, l’ours laisse son empreinte. Il a sillonné le sol depuis presque toujours dans le patrimoine culturel immatériel de multiples territoires et sociétés.
De peluche protectrice à prédateur de bétail, la figure de l’ours, dans ses multiples déclinaisons, imprègne l’imaginaire collectif et la littérature orale. La réintroduction des ours dans les Pyrénées a fait émerger des fractures sociétales qui vont bien au-delà de l’animal en lui-même. Il ne s’agit pas ici de se positionner dans une querelle dont certains éléments nous échappent encore mais d’analyser une figure multiforme et récurrente qui se décline selon les contextes et les périodes sous des représentations positives ou négatives.
L’ours dans les représentations de la littérature orale : des réflexions pour des enjeux environnementaux complexes
« Jean de l’ours aujourd’hui approche des diverses études, et appropriations par des artistes et des praticiens du thème de Jean de l’ours. »
Marc Aubaret, ethnologue spécialiste de la littérature orale et fondateur du CMLO
Au cours de son intervention, Marc Aubaret se propose de faire un point sur les études et les multiples transmissions de « Jean de l’ours ». Il analyse les interrelations entre les disciplines scientifiques, les procédés artistiques et les diverses pratiques (pédagogiques, psychologiques…) qui s’emparent de cette figure. A partir de cette recherche, il émettra quelques hypothèses sur ce que ce récit dit de notre société d’aujourd’hui.
Alain Rouch, responsable associatif (Institut d’Esudis Occitans), conteur, écrivain, chroniqueur (presse écrite et radio), narrateur (Grop Òc)
L’intervention se propose de faire un tour d’horizon des réalisations artistiques (littéraires, éditoriales, chansons,… ) et autres (économiques, touristiques,…) exprimées en occitan ou sur le territoire occitan (territoire linguistique et non celui de la petite région) mettant en avant non seulement le personnage de Joan de l’Ors/Jean de l’Ours, mais aussi plus généralement de l’ours, à la fois source de référence bienveillante et enfantine (Nounours), de question de transmission (mémoire populaire), d’enjeux écologiques (biodiversité) mais aussi élément de conflit (oppositions pastorales).
Ces questions ont été abordées par les diverses publications du conte, ses adaptations, des mises en scène, des airs populaires, des chansons rapprochant la défense de l’ours de la défense de la langue et du pays, jouant sur l’image d’« homme sauvage » de l’animal, version la plus répandue, même si minoritairement des positions contraires sont avancées.
L’ours, sera ainsi envisagé entre le Un còp èra… de références nostalgiques au passé et le Un còp serà…d’un autre rapport possible avec la nature et avec les animaux.
Elisabeta-Maria Maïlat, anthropologue, écrivain (auteur de nombreux livres publiés en France et ailleurs), réalisatrice de films documentaires, directrice d’ARTEFA (artefa05@gmail.com) est originaire de Transylvanie.
Elisabeta-Maria Maïlat vous propose un itinéraire trans-disciplinaire et transculturel suivant l’ours dans les Pyrénées, les Alpes et les Carpates, ce qu’elle appelle le Grand Parler réunissant trois sortes de traces : I. Si l’ours nous était conté ? Mise en récit des contes, rencontres, traditions, pratiques et images glanés au fil des années en France, Roumanie, Slovénie et Hongrie. II. Et si l’ours nous oblige à penser autrement ? Éclairer nos idées et expériences en résonance avec le peuple des Ursidés. III. Quels changements à venir avec l’ours ? Mise en perspective de l’anthropocène confronté au changement.
Olessia Koudriavtseva-Velmans, Docteur en esthétique, historienne et théoricienne de l’art diplômée de l’Université Paris Ouest
La Russie étendue sur un vaste territoire de l’Eurasie est un pays, qui dans l’imaginaire collectif s’associe souvent à l’ours. Depuis le XVIIIe siècle, les caricatures occidentales représentent l’Empire russe sous les traits de l’animal. Les représentations politiques peu flatteuses et en même temps inscrites quelque part dans l’inconscient commun, sont les représentations poly-sémantiques et hybrides, elles semblent trouver un écho jusqu’au nom de l’héritier de l’Empire Russe qui fut l’URSS. L’État communiste joue le jeu et choisit l’ours pour emblème des premiers jeux olympiques qui se sont tenus sur son territoire, réveillant ainsi la mémoire totémique du pays. La majorité de quelques deux cents peuples établis en Russie européenne et en Sibérie, garde dans ses cultures orales et matérielles, les traces des différents cultes de l’ours, qui précèdent largement l’apparition des monothéismes contemporains.
« Peau d’ours » conte et réflexions du travail du conteur sur les symboles
Claire Chevalier, conteuse et formatrice CMLO
Un conte de Grimm accompagné de Lyre.
Un jeune homme rescapé de guerre est dans la misère. Après un accord avec le diable, il va marcher pendant 7 années recouvert d’une peau d’ours. S’il réussit l’épreuve de ne jamais retirer cette peau, ni se laver, ni se couper les cheveux, il aura gagné et ne manquera plus jamais de rien…
Claire Chevalier présentera ensuite pourquoi elle a choisi de raconter ce conte et de le transmettre. Elle évoquera ensuite son travail de conteuse et « comment nous sommes un peu, nous conteurs, les « réceptacles » intuitifs de symboles très anciens et puissants » tout en s’appuyant sur la figure de l’ours.
L’ours dans les cultures autochtones de l’Amérique du Nord (en visio depuis le Québec)
Claude Hamel, conteuse et réalisatrice de documentaires
L’ours occupe une place centrale dans les contes et les légendes des autochtones de l’Amérique du nord. Sa présence en tant qu’animal totem des Eeyous (Cris) de Waswanipî est au cœur de la présence bienveillante qui accompagne l’être tout au long de sa vie. L’artiste québécoise Claude Hamel vous fera part de la forme particulière que ce totem protecteur revêt chez une artiste Eeyou qui en a fait le centre de sa pratique artistique. Elle présentera également quelques contes et légendes issus des cultures du centre de l’Amérique du Nord.
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❧ Bétemps Alexis, 2003, " Du dernier ours au premier ethnographe : l'abbé Aimé Gorret ", Le Monde alpin et rhodanien. Revue régionale d'ethnologie, 2003, vol. 31, no 1, p. 149‑159.
❧ Bobbé Sophie, 2002, L’ours et le loup: Essai d’anthropologie symbolique, s.l., Editions Quae, 282 p.
❧ Bournaud Michel, 1996, Contes et légendes de l’ours, s.l., Hesse, 141 p.
❧ Couturier Marcel, 1942, " L'ours brun dans les Alpes françaises. Sa chorologie actuelle. Le dernier ours tué (Maurienne, Savoie). Le dernier ours vu (Vercors, Drôme) ", Revue de Géographie Alpine, 1942, vol. 30, no 4, p. 781‑790.
❧ Dordjieva N., Vasilevic G.M., Sales A. et Gokalp A., 1981, L'Ours, l'autre homme, s.l., Centre d'études mongoles et sibériennes, vol. 11/Etudes mongoles et sibériennes, 244 p.
❧ Fabre Daniel, 1993, " L'ours, la vierge et le taureau ", Ethnologie française, nouvelle serie, T. 23, 1993, no 1, p. 9‑19. Download
❧ Fabre Daniel, 1969, Jean de l’Ours: analyse formelle et thématique d’un conte populaire, Carcassonne, France, Éditions de la revue « Folklore », 79 p. Download
❧ Hanamayon Roberte, 2008, " Chamanisme des peuples autochtones de Mongolie et de Sibérie ".
❧ Krejnovič Eruhim Abramovič, 1971, " La Fête de l'ours chez les Ket ", Homme, 1971, vol. 11, no 4, p. 61‑83.
❧ Lajoux Jean-Dominique, 1996, L'homme et l'ours, Grenoble, Glénat (coll. " Collection dirigé par André Pitte "), 224 p.
❧ Manceron Vanessa, 2021, " Ours ", Ethnologie francaise, 3 mars 2021, vol. 51, no 1, p. 101‑102.
❧ Martin Nastassja, 2016, " Vivre plus loin ", Terrain. Anthropologie & sciences humaines, 18 octobre 2016, no 66, p. 142‑155.
❧ Mathieu Rémi, 1984, " La Patte de l'ours ", Homme, 1984, vol. 24, no 1, p. 5‑42.
❧ Maudhuy Roger, Mythes et légendes de l'ours, s.l., Pimientos.
❧ Miquel André, 1994, Les Arabes et l’ours, s.l., Winter, 140 p.
❧ Pastoureau Michel, 2007, L'ours, histoire d'un roi déchu, s.l.
❧ Praneuf Michel, 1989, L’ours et les hommes dans les traditions européennes, s.l., Imago, 178 p.
❧ Randa V., 1986, L’ours Polaire Et Les Inuit., 1er édition., Paris, Peeters, 323 p.
❧ Reporterre, Dans les Pyrénées, le casse-tête de la réintroduction de l'ours, , consulté le 19 novembre 2021.
❧ Roch Alan, Jean de l'Ours - Joan de l'Ors, Histoires de Histoire., s.l., Éditions du Cabardès, 32 p.
