<\/p>\n
\n\t\t\t\t\t\tInformations \u00e9dit\u00e9es \u00e0 partir d\u2019une annonce Calenda<\/strong><\/a>.\t\t\t\t\t<\/p>\n\n\nTh\u00e9matiques<\/span><\/span><\/li>\nNum\u00e9rique : strat\u00e9gies, dispositifs et usages<\/span><\/a><\/li>\n<\/ul><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/p><\/div>\n\n\n\n\n\n\t\t\t\t\t\tR\u00e9ponse attendue pour le<\/span><\/span> 01\/11\/2021<\/strong>\n\t\t\t\t\t<\/p>\n\n\t\t\t\t\tType de r\u00e9ponse<\/span><\/span> R\u00e9sum\u00e9<\/strong>\n\t\t\t\t\t<\/p>\n\n\t\t\t\t\t\t\tType de contribution attendue<\/span><\/span> Article<\/strong>\n\t\t\t\t\t<\/p>\n\n\t\t\t\t\t\t\tNom de la publication<\/span><\/span> Socio-anthropologie<\/strong>\n\t\t\t\t\t<\/p>\n<\/p><\/div>\n\nCoordinateurs<\/h3>\n\n\n\t\t\t\t\t\t\tFran\u00e7ois <\/span> Romijn<\/span>\t\t\t\t\t\t\t\t\t\t\t\t\t<\/li>\n<\/ul><\/div>\n\nContacts<\/h3>\n\n\n\t\t\t\t\t\t\tFrancois Romijn<\/span><\/span>\n\t\t\t\t\t\t\t\t\t\t\t\t\t\tfrancois.romijn@ulb.be<\/a>\n\t\t\t\t\t\t\t\t\t\t\t\t\t<\/li>\n<\/ul><\/div>\n\nSites internet de r\u00e9f\u00e9rence<\/h3>\n\n\n\t\t\t\t\t\t\tSite de la revue<\/a>\n\t\t\t\t\t\t<\/li>\n<\/ul><\/div>\n<\/p><\/div>\n<\/p><\/div>\n\n\n\nArgumentaire<\/h2>\nDans le cadre de ce num\u00e9ro th\u00e9matique, l\u2019ambigu\u00eft\u00e9 et ses d\u00e9clinaisons seront au c\u0153ur d\u2019une r\u00e9flexion sur les pratiques \u00e0 l\u2019\u0153uvre dans les espaces num\u00e9riques. Par num\u00e9rique, nous entendons au sens large l\u2019ensemble des espaces qui sont cr\u00e9\u00e9s par num\u00e9risation et o\u00f9 l\u2019imprim\u00e9 n\u2019est plus le m\u00e9dium exclusif de diffusion de la connaissance. Notre compr\u00e9hension de la fa\u00e7on dont un usager mobilise ces espaces ne se r\u00e9duit pas \u00e0 un humain se servant d\u2019un outil mais celle d\u2019un humain reconfigur\u00e9 par des pratiques qui occasionnent des transformations dans le rapport avec soi, les autres, et tout ce qui l\u2019entoure. Les espaces num\u00e9riques constituent un terrain privil\u00e9gi\u00e9 d\u2019observation pour mener une r\u00e9flexion sur la place de l\u2019ambigu\u00eft\u00e9 dans l\u2019action. Les travaux r\u00e9alis\u00e9s sur les modalit\u00e9s de communication, de rapports \u00e0 soi et aux autres, qui s\u2019exercent dans les espaces num\u00e9riques mettent au jour des pratiques o\u00f9 l\u2019ambigu\u00eft\u00e9 semble \u00eatre un \u00e9l\u00e9ment constitutif bien que celles-ci soient rarement trait\u00e9es sous cet angle. Ainsi, les espaces en ligne faciliteraient \u00ab les conditions de l\u2019effacement d\u2019un certain nombre d\u2019oppositions et [mettraient] en d\u00e9faut l\u2019apparence schizophr\u00e9nique d\u2019une pratique qui se veut \u00e0 la fois intime et publique \u00bb (Paldacci, 2003). Le rapport \u00e0 soi et \u00e0 l\u2019autre sur les espaces num\u00e9riques se construirait notamment dans une tension entre l\u2019intime et l\u2019anonyme (Velkovska, 2002). Les pratiques de pr\u00e9sentation de soi sur la toile attestent tant une diminution de l\u2019appr\u00eatement classique pour le public (Th\u00e9venot, 2006 ; Auray, 2000 ; 2011) qu\u2019un affaiblissement des fronti\u00e8res entre le priv\u00e9 et le public ; Internet vient ainsi questionner l\u2019embarras goffmanien (1973) constitutif de nos interactions avec autrui. La toile propose en effet de nouveaux moyens d\u2019expression ; en outre, elle multiplie les moyens d\u2019exposer des troubles intimes et des difficult\u00e9s qui se posent aux humains. Dans ce cadre, le cheminement de l\u2019usager passe notamment par des ambigu\u00eft\u00e9s dans la pr\u00e9sentation de soi avec laquelle la personne peut jouer. Bien que la pr\u00e9sentation de soi soit difficilement dissociable et d\u2019ailleurs souvent soigneusement articul\u00e9e au contenu du message \u00e0 transmettre, on peut distinguer une autre modalit\u00e9 d\u2019ambigu\u00eft\u00e9 observable cette fois au niveau du sens pr\u00eat\u00e9 aux messages transmis ou de la superposition des sens \u00e0 leur donner. On observe cette modalit\u00e9 dans la pratique d\u00e9sormais tr\u00e8s banale du selfie<\/em>, qui est en soi une synth\u00e8se plus ou moins subtile, aux formes plurielles, entre l\u2019insignifiant et le signifiant (Saltz, 2014 ; Senft, Baym, 2015). On l\u2019observe \u00e9galement au travers des nombreuses pratiques de d\u00e9tournements, en particulier celle du m\u00eame[1]<\/a>. On peut \u00e9galement l\u2019apercevoir dans des pratiques aussi h\u00e9t\u00e9roclites que l\u2019engagement d\u2019une communaut\u00e9 d\u2019investisseurs pour une monnaie virtuelle pourtant cr\u00e9\u00e9e comme une plaisanterie ironique dans le but de tourner en d\u00e9rision l\u2019engouement sp\u00e9culatif pour la cr\u00e9ation de cryptomonnaies[2]<\/a> ou dans la pratique d\u2019influenceurs d\u2019extr\u00eame droite qui mobilise lourdement l\u2019ambigu\u00eft\u00e9 pour faire passer des messages politiques violents[3]<\/a>. Les espaces num\u00e9riques semblent offrir une palette sans pr\u00e9c\u00e9dent de possibilit\u00e9s de jongler, suspendre, contourner, ironiser, composer avec la tension inh\u00e9rente \u00e0 des propositions contradictoires.<\/p>\nAfin de contribuer \u00e0 l\u2019examen des fa\u00e7ons dont les espaces num\u00e9riques (pr\u00e9)disposent \u00e0 une culture de l\u2019ambigu\u00eft\u00e9, les r\u00e9flexions des auteur.e.s porteront tant sur les acteurs, que sur les pratiques, que sur les discours. Leurs contributions viseront \u00e0 \u00e9tudier finement ce qu\u2019il y a d\u2019ambigu dans les pratiques num\u00e9riques. Il s\u2019agit ainsi de d\u00e9busquer l\u2019ambigu\u00eft\u00e9 dans les pratiques \u00e0 l\u2019\u0153uvre, de la prendre au s\u00e9rieux, de la d\u00e9crire, de la comprendre et enfin de la critiquer. Sur tout le continuum allant de pratiques a priori plus l\u00e9g\u00e8res \u00e0 d\u2019autres, plus imm\u00e9diatement politiques[4]<\/a> ou militantes, les chercheurs en sciences sociales d\u00e9crypteront attentivement ce que l\u2019ambigu\u00eft\u00e9 nous dit sur les transformations anthropologiques du rapport \u00e0 soi et aux autres. Ils auront pour objectif de nous faire gagner en r\u00e9flexivit\u00e9, en attention et en vigilance d\u00e9mocratique. Leurs r\u00e9flexions nous permettront d\u2019explorer tant des questions de fond (anthropologiques, sociologiques et politiques) que des enjeux m\u00e9thodologiques et conceptuels. Au sens large, les auteur\u00b7e\u00b7s contribueront \u00e0 la question transversale suivante : quels sont les tenants et les aboutissants du pouvoir d\u2019agir<\/em> qui accompagne les conduites en ambigu\u00eft\u00e9 dans les espaces num\u00e9riques ? Quel pouvoir r\u00e9side dans des pratiques qui tant\u00f4t masquent ou r\u00e9v\u00e8lent des contradictions entre des propositions contradictoires, tant\u00f4t g\u00e9n\u00e8rent, jouent ou d\u00e9samorcent des tensions entre des niveaux du r\u00e9el ? S\u2019agit-il, comme pour le mythe l\u00e9vi-straussien, d\u2019escamoter le r\u00e9el pour mieux le vivre ? S\u2019agit-il, comme pour l\u2019ironie, d\u2019identifier un point de tension o\u00f9 se joue \u00e0 la fois le fait de se lib\u00e9rer, de se d\u00e9tacher et de s\u2019enfermer dans le m\u00eame mouvement sans conna\u00eetre \u00ab la trag\u00e9die de l\u2019\u00e9cart\u00e8lement \u00bb (Jank\u00e9l\u00e9vitch, 1964 : 111) ?<\/p>\nPour les aider dans leur cheminement, les auteur.e.s pourront inscrire leur contribution dans le(s) axes de r\u00e9flexions suivants :<\/p>\nAxe 1. Les pratiques de l\u2019ambigu\u00eft\u00e9<\/h3>\nLes auteur.e.s s\u2019int\u00e9resseront aux diff\u00e9rentes formes et expressions que rev\u00eat l\u2019ambigu\u00eft\u00e9 dans les espaces num\u00e9riques. Ils traiteront la diversit\u00e9 des dynamiques \u00e0 l\u2019\u0153uvre et des pouvoirs d\u2019agir sous-jacents. Ils montreront comment du sens peut \u00eatre produit de d\u00e9coupages troubl\u00e9s, de fronti\u00e8res brouill\u00e9es. Ils montreront que la confusion, l\u2019\u00e9quivocit\u00e9, le flottant peut \u00eatre sources de cr\u00e9ativit\u00e9. Il peut s\u2019agir d\u2019examiner les fa\u00e7ons dont les usagers d\u2019espaces num\u00e9riques suspendent, \u00e9ludent ou masquent la tension entre des propositions contradictoires ; que ce soit entre l\u2019authentique et l\u2019inauthentique, le drame et l\u2019insignifiance, le tragique et le l\u00e9ger ou encore la d\u00e9claration politique et l\u2019humour. Les pratiques d\u2019exposition de soi et de son quotidien rompent r\u00e9guli\u00e8rement la tension entre ce qui serait jug\u00e9 authentique et ce qui ne le serait pas. Dans son examen de la pluralit\u00e9 des types de selfies<\/em>, Jerry Saltz (2014) met en \u00e9vidence la diversification croissante de leur mise en forme, de leur caract\u00e8re esth\u00e9tique, des situations o\u00f9 ils sont r\u00e9alis\u00e9s et des acteurs qui s\u2019y adonnent (usagers ordinaires ou membres des \u00e9lites culturelles ou politiques). Saltz montre que, \u00e0 travers cette pratique anodine du selfie<\/em>, les fronti\u00e8res entre le priv\u00e9 et le public sont chaque fois red\u00e9finies. Cette red\u00e9finition repose sur un d\u00e9placement du curseur entre ce qui est jug\u00e9 signifiant ou insignifiant, authentique ou inauthentique. Afin d\u2019\u00eatre valablement re\u00e7u, le selfie <\/em>doit m\u00e9nager la tension omnipr\u00e9sente entre le soup\u00e7on d\u2019inauthenticit\u00e9 qu\u2019il occasionne et l\u2019authenticit\u00e9 de la d\u00e9marche de l\u2019usager. Cette inauthenticit\u00e9 fait, dans certains cas, l\u2019objet d\u2019un travail intentionnel et explicite de suspension du doute qui pourrait naitre chez le spectateur : notamment l\u2019usage de hashtags <\/em>sur les r\u00e9seaux sociaux visant \u00e0 dissiper ce type d\u2019ambigu\u00eft\u00e9 (#filterfakers<\/em>, #selfiefails<\/em>) (Lobinger & Brantner, 2015). Les pratiques en ambigu\u00eft\u00e9 n\u2019apparaissent pas seulement sous la forme d\u2019une contradiction qui serait masqu\u00e9e. Les dynamiques \u00e0 l\u2019\u0153uvre peuvent au contraire g\u00e9n\u00e9rer des contradictions explicites ou permettre d\u2019en traverser lorsque l\u2019ambigu d\u00e9samorce ou met de l\u2019ordre dans des tensions qui \u00e9taient jusque-l\u00e0 rest\u00e9es souterraines. Plut\u00f4t que de les masquer, certaines dynamiques \u00e0 l\u2019\u0153uvre peuvent aussi consister \u00e0 jouer pr\u00e9cis\u00e9ment avec l\u2019ambigu\u00eft\u00e9 sans escamoter les propositions contradictoires sous-jacentes.<\/p>\nAxe 2. L\u2019usager et les op\u00e9rations de continuit\u00e9 et de distanciation avec soi et les autres<\/h3>\nLes contributeur.trice.s s\u2019int\u00e9resseront aux effets des conduites en ambigu\u00eft\u00e9 sur la construction identitaire dans les espaces num\u00e9riques. Il s\u2019agit moins d\u2019examiner la pratique de l\u2019ambigu\u00eft\u00e9 que de s\u2019int\u00e9resser ici \u00e0 celui qui la pratique, \u00e0 la subjectivit\u00e9 de l\u2019usager et aux logiques sous-jacentes \u00e0 son action. Alors que s\u2019intensifient la multiplicit\u00e9 et la superposition des canaux de la communication dans les espaces num\u00e9riques, il semble important de documenter ce que ces nouvelles fa\u00e7ons de communiquer \u2013 de faire du commun \u2013 entrainent au niveau de la subjectivit\u00e9 de l\u2019usager ; notamment en comparaison \u2013 synchronique ou diachronique \u2013 avec le rapport au monde des personnes qui ne recourent pas au num\u00e9rique. Dans le cas o\u00f9 les usagers sont conscients du caract\u00e8re composite de leurs postures, pourquoi ne le questionnent-ils pas n\u00e9cessairement ? Est-ce que la question morale sous-jacente est suspendue et comment en rendre compte ? Qu\u2019est-ce qui anime l\u2019usager des espaces num\u00e9riques qui tente d\u2019\u00e9chapper \u00e0 ce qui trahirait par exemple l\u2019authenticit\u00e9 ou la l\u00e9g\u00e8ret\u00e9 de sa conduite ? Quels liens avec l\u2019expression d\u2019une critique ? Les contributions pourront questionner ce qu\u2019il se passe quand l\u2019ambigu\u00eft\u00e9 est soit amen\u00e9e \u00e0 se dissiper soit qu\u2019elle n\u2019est pas assez cr\u00e9dible ou mal perform\u00e9e. Dans ce cadre, il peut \u00eatre int\u00e9ressant de confronter les usagers \u00e0 l\u2019ambivalence de leurs conduites. Comme l\u2019illustre par exemple le cas r\u00e9cent du d\u00e9samour de followers<\/em> pour leurs influenceurs favoris qui auraient tout juste d\u00e9couvert que la d\u00e9marche de ces derniers n\u2019est pas compl\u00e8tement d\u00e9sint\u00e9ress\u00e9e[5]<\/a>. Inversement, si l\u2019ambigu\u00eft\u00e9 correspond \u00e0 une situation qu\u2019on ne peut pas nommer autrement, qui \u00e9mane de l\u2019avant-institu\u00e9, de l\u2019avant-mise-en-ordre, les auteur.e.s pourront interroger comment une pratique en ambigu\u00eft\u00e9 se trouve institu\u00e9e, se stabilise, devient plus durable. Une autre piste \u00e0 explorer r\u00e9side dans l\u2019examen des enjeux d\u2019une conduite amenant la personne \u00e0 privil\u00e9gier l\u2019interpellation d\u2019autrui dans des situations qui semblent pourtant n\u00e9cessiter l\u2019expression de sa vuln\u00e9rabilit\u00e9 et\/ou une demande de sollicitude. Les arrangements de la personne qui s\u2019expose en ligne contiennent parfois le paniquant, en faisant osciller \u00e0 tr\u00e8s court terme le sujet. Les auteur.e.s pourront par exemple examiner les mani\u00e8res dont l\u2019usager est en quelque sorte en train de se montrer \u00e0 autrui dans une situation o\u00f9 il est mis en danger. Saltz (2014) qualifie de \u00ab self emperiled selfie<\/em> \u00bb cette modalit\u00e9 de selfie<\/em> consistant \u00e0 se prendre en photo dans une situation dangereuse[6]<\/a> (e.g., lors d\u2019un crash d\u2019avion, lors d\u2019une tuerie de masse) ou juste apr\u00e8s avoir \u00e9chapp\u00e9 \u00e0 un danger.<\/p>\nAxe 3. Enqu\u00eater et conceptualiser l\u2019ambigu\u00eft\u00e9<\/h3>\nDans le cadre de ce troisi\u00e8me axe, les contributions prendront davantage de hauteur et participeront \u00e0 la r\u00e9flexion sur les enjeux conceptuels li\u00e9s \u00e0 la difficult\u00e9 de th\u00e9matiser l\u2019ambigu\u00eft\u00e9. Elles pourront s\u2019appuyer sur des donn\u00e9es empiriques en provenance de terrains situ\u00e9s dans les espaces num\u00e9riques ou s\u2019en \u00e9carter afin d\u2019adopter un autre point de vue ou d\u2019enrichir la r\u00e9flexion par une d\u00e9marche comparative. L\u2019ambigu est une donn\u00e9e sociale tr\u00e8s pr\u00e9sente dans les conduites et les actions dans lesquelles les humains s\u2019engagent, tant dans le rapport \u00e0 soi que dans le rapport aux autres. S\u2019emp\u00eacher d\u2019examiner les conduites en ambigu\u00eft\u00e9 \u00e9quivaut \u00e0 se priver de saisir les diff\u00e9rentes fa\u00e7ons dont elle peut \u00eatre une propri\u00e9t\u00e9 de l\u2019action, ainsi que ses transformations contemporaines. Il semble y avoir une difficult\u00e9 \u00e0 int\u00e9grer l\u2019ambigu dans la compr\u00e9hension des dynamiques sociales. Cette difficult\u00e9 pourrait bien provenir de l\u2019h\u00e9ritage de la pens\u00e9e grecque qui n\u2019est pas bien arm\u00e9e pour penser la transition et l\u2019ind\u00e9termin\u00e9, et qui plut\u00f4t \u00ab morcelle, isole et stabilise \u00bb (Jullien, 2009). A l\u2019instar de l\u2019examen de la place donn\u00e9e au ludique, esquiv\u00e9 au XX\u00e8me si\u00e8cle par l\u2019effet d\u2019un effort immense \u00ab entrepris pour escamoter le hasard, l’inopine\u0301, l’inattendu, le discontinu et le jeu \u00bb (Duvignaud, 1980 : 14), les auteur.e.s pourront questionner le champ d\u2019expression particulier laiss\u00e9 \u00e0 l\u2019ambigu\u00eft\u00e9 durant ce premier quart du XXI\u00e8me si\u00e8cle ou adopter une perspective diachronique. L\u2019ambigu n\u2019est pas absent des r\u00e9flexions des sciences sociales ; il est trait\u00e9 au sein de r\u00e9flexions et de travaux classiques de sciences sociales (Bateson, Mead, 1942 ; Douglas, 2002 ; Goffman, 1991 ; 1973 ; L\u00e9vi-Strauss, 1962 ; Simmel, 1908). On trouve \u00e9galement des initiatives plus r\u00e9centes attestant un int\u00e9r\u00eat sociologique et anthropologique pour cette modalit\u00e9 d\u2019\u00eatre au monde (Tavory, 2009 ; Thomassen, 2009 ; Balandier, 2013 ; Berger, Romijn, 2016 ; Berger, Kroesen, 2016 ; Deener, 2017). Force est n\u00e9anmoins de constater qu\u2019on ne trouve pas de r\u00e9flexion collective empiriquement et conceptuellement \u00e9tay\u00e9e visant \u00e0 enqu\u00eater sp\u00e9cifiquement sur cette modalit\u00e9 de l\u2019action. Ce num\u00e9ro th\u00e9matique entend \u00e9galement y contribuer. Les auteur.e.s pourront discuter de l\u2019apport de travaux classiques et contemporains pour \u00e9laborer une socio-anthropologie de l\u2019ambigu\u00eft\u00e9 mais aussi proposer de nouveaux outils.<\/p>\nLes propositions de r\u00e9sum\u00e9 pourront ne pas se limiter \u00e0 ces seuls axes. Les propositions qui s\u2019\u00e9cartent de ces probl\u00e9matiques seront \u00e9galement examin\u00e9es avec grand int\u00e9r\u00eat. Des travaux issus de toutes disciplines des sciences sociales et portant sur des espaces g\u00e9ographiques et des aires th\u00e9matiques pluriels sont attendus. L\u2019une des contributions du num\u00e9ro sera d\u00e9di\u00e9e au commentaire d\u2019une ou plusieurs images renvoyant \u00e0 la th\u00e9matique de l\u2019ambigu\u00eft\u00e9.<\/p>\nModalit\u00e9s de soumission<\/h2>\nUne intention argument\u00e9e d\u2019environ 5\u00a0000 signes<\/strong> (entre 1 et 2 pages) accompagn\u00e9e d\u2019une bibliographie est attendue<\/p>\npour le 1er\u00a0novembre\u00a02021.<\/h3>\nElle pr\u00e9cisera l\u2019objet et le questionnement de recherche, les donn\u00e9es et la m\u00e9thodologie mobilis\u00e9es, comme les enseignements tir\u00e9s, afin de faciliter le travail d\u2019arbitrage.<\/p>\nElle doit \u00eatre adress\u00e9e au coordinateur du num\u00e9ro : Fran\u00e7ois Romijn (francois.romijn@ulb.be<\/a>).<\/p>\nLa notification des propositions pr\u00e9-s\u00e9lectionn\u00e9es sera donn\u00e9e aux auteur\u00b7rices d\u00e9but d\u00e9cembre. La remise des textes r\u00e9dig\u00e9s (entre 25\u00a0000 et 35\u00a0000 signes) est fix\u00e9e au\u00a015 avril 2022. La V2 apr\u00e8s \u00e9valuation des articles en double aveugle est attendue pour le\u00a015 juillet 2022.<\/p>\nLa parution du num\u00e9ro\u00a046 \u00ab Ambigu\u00eft\u00e9s num\u00e9riques. L\u2019ambigu\u00eft\u00e9 comme mode de communication<\/em> et pouvoir d\u2019agir<\/em> \u00bb aura lieu fin 2022.<\/p>\nBibliographie<\/h2>\nAuray N., (2011), \u00ab Les technologies de l’information et le r\u00e9gime exploratoire \u00bb, in : Van Andel P., Bourcier D. (\u00e9ds.), La serendipit\u00e9 dans les arts, les sciences et la d\u00e9cision<\/em>, pp. 329-343, Paris, \u00e9ditions Hermann.<\/p>\nAuray N., (2002), Politique de l’informatique et de l’information : les pionniers de la nouvelle fronti\u00e8re \u00e9lectronique<\/em>, Th\u00e8se de doctorat de sociologie, Paris, EHESS.<\/p>\nBalandier G. (2013), Anthropologie politique<\/em>, PUF, 288 p.<\/p>\nBateson G., Mead M., (1942), Balinese Character : A Photographic Analysis, volume 2<\/em>, New York, New York Academy of Sciences, 277 p.<\/p>\nBaudrillard J. (1981), Simulacre et simulation<\/em>, Galil\u00e9e, 227 p.<\/p>\nBeeman W.O. (1976), \u00ab Status, style and strategy in Iranian interactions \u00bb, Anthropol<\/em>. <\/em>Linguist<\/em>, vol. 18, n\u00b0 7, pp. 305-322.<\/p>\nBerger P., Kroesen J. (dir.), (2016), Ultimate Ambiguities, Investigating Death and Liminality<\/em>, Berghahn, 269 p.<\/p>\nBerger M., Romijn F., (2016), \u00ab Participer ou presque. In-actualisation de la participation du quidam aux questions de sant\u00e9 \u00bb, Questions de communication<\/em>, vol. 30, n\u00b0 2, pp. 91-118.<\/p>\nBrager J., (2015), \u00ab The Selfie and the Other : Consuming Viral Tragedy and Social Media (After)lives \u00bb, International Journal of Communication, <\/em>vol. 9, pp. 1660\u20131671.<\/p>\nDeener A. (2017), \u00ab The Uses of Ambiguity in Sociological Theorizing : Three Ethnographic Approaches \u00bb, Sociological Theory<\/em>, vol 35, n\u00b0 4, pp. 359\u2013379.<\/p>\nDouglas M. (2002), Purity and Danger. An Analysis of Concepts of Pollution and Taboo<\/em>, Routledge, 272 p.<\/p>\nDuvignaud J. (1980), Le jeu du jeu<\/em>, 58 p.<\/p>\nGoffman E., (1991 [1974]), Les cadres de l\u2019exp\u00e9rience<\/em>, traduit par I. Joseph, Les Editions de Minuit, 576 p.<\/p>\nGoffman E., (1973 [1963]), La mise en sc\u00e8ne de la vie quotidienne. Tome 2. Les Relations en public<\/em>, \u00c9ditions de Minuit, coll. \u00ab Le Sens Commun \u00bb, 368 p.<\/p>\nJank\u00e9l\u00e9vitch V., (1964), L\u2019ironie<\/em>, champs, essais, 178 p.<\/p>\nJullien F. (2009), Les transformations silencieuses<\/em>, Grasset, 200 p.<\/p>\nL\u00e9vi-Strauss C. (1962), La pens\u00e9e sauvage<\/em>, Paris, Pion, 395 p<\/p>\nLobinger K., Brantner C., (2015), \u00ab Genuine or Phony ? A Q-sort Study of the Perceived Authenticity of self-photographs and selfies \u00bb, Annual Conference, International Communication Associatio<\/em>n, 21-25 mai 2015, San Juan, Puerto Rico.<\/p>\nMary A. (2000), Le bricolage africain des h\u00e9ros chr\u00e9tiens<\/em>, Pars, le Cerf.<\/p>\nM\u00e9lice A. (2009), \u00ab Un concept l\u00e9vi-straussien d\u00e9construit : Le \u00ab bricolage \u00bb, Les temps Modernes<\/em>, 5, n\u00b0 656, pp. 83-98.<\/p>\nMourques E., Renard C. (2018), \u00ab Pourquoi il faut lire Claude L\u00e9vi-Strauss aujourd’hui \u00bb, France Culture, Savoirs, 15 ao\u00fbt 2018, <\/strong>URL : https:\/\/www.franceculture.fr\/video\/pourquoi-lire-claude-levi-strauss-aujourdhui.<\/p>\nPaldacci M., (2003), \u00ab Le blogueur \u00e0 l\u2019\u00e9preuve de son blog \u00bb, R\u00e9seaux<\/em>, n\u00b0 138, pp. 73\u2013107.<\/p>\nSaltz J., \u00ab Art at Arm\u2019s Length : A History of the Selfie \u00bb, janvier 2014, URL : http:\/\/www.vulture.com\/2014\/01\/history9of9the9selfie.html.<\/p>\nSenft T.M., Baym N.K., (2015) \u00ab What Does the Selfie Say ? Investigating a Global Phenomenon \u00bb, International Journal of Communication<\/em>, n\u00b0 9, pp. 1588\u20131606.<\/p>\nSimmel G., (1999 [1908]), \u00ab Psychologie de la coquetterie \u00bb, in : Philosophie de l\u2019amour<\/em>, Paris, \u00c9ditions Rivages, pp. 123\u2013145.<\/p>\nTavory I., (2009), \u00ab The structure of flirtation. On the construction of interactional ambiguity \u00bb, Studies In Symbolic Interaction<\/em>, vol. 33, pp. 59\u201374.<\/p>\nThevenot L., (2006), L\u2019action au pluriel. Sociologie des r\u00e9gimes d\u2019engagements<\/em>, la D\u00e9couverte, 312 p.<\/p>\nThomassen B., (2009), \u00ab The Uses and Meanings of Liminality \u00bb, International Political Anthropology<\/em>, vol. 2, n\u00b0 1.<\/p>\nVelkovska J., (2002), \u00ab L\u2019intimit\u00e9 anonyme dans les conversations \u00e9lectroniques sur les webchats <\/em> \u00bb, Sociologie du travail<\/em>, vol. 44, pp. 193\u2013213.<\/p>\nNotes<\/h2>\n[1]<\/a> Voir par exemple \u00ab Romanes eunt domus \u00bb, 9gag.com, URL : https:\/\/9gag.com\/gag\/aVw1dRn ou <\/em>\u00ab Capitol Rotunda m\u00e8me \u00bb, Le Soir, URL : https:\/\/www.lesoir.be\/350269\/article\/2021-01-21\/quand-bernie-sanders-devient-un-meme-viral-sur-les-reseaux-sociaux-photos.<\/p>\n[2]<\/a> https:\/\/dogecoin.com.<\/p>\n[3]<\/a> https:\/\/www.mediapart.fr\/journal\/france\/070621\/des-youtubeurs-d-extreme-droite-simulent-l-execution-d-un-gauchiste.<\/p>\n[4]<\/a> Le Pr\u00e9sident fran\u00e7ais Emmanuel Macron pris en photo alors qu\u2019il accompagne une \u00e9quipe en maraude sociale. Compte Instagram de Soazig de la Moissonni\u00e8re, URL : https:\/\/www.instagram.com\/p\/BuQyCPrBfOv\/?utm_medium=copy_link.<\/p>\n[5]<\/a> Marina Hyde, The Guardian, https:\/\/www.theguardian.com\/commentisfree\/2021\/feb\/02\/instagram-influencers-dubai?CMP=fb_gu&utm_medium=Social&utm_source=Facebook&fbclid=IwAR0dgufIoGQe5QE3_8vKoFH374Kyk7JWMP634tgcLXHOi3Ly4CoWmLlD0kw#Echobox=1612284686<\/p>\n[6]<\/a> Un photographe am\u00e9ricain prend un selfie \u00e0 proximit\u00e9 imm\u00e9diate d\u2019un grizzly dans le Parc National de Katmai, Alaska. Paul Souders \/ Design Pics\/Getty Images\/First Light. Tir\u00e9 de https:\/\/www.theguardian.com\/artanddesign\/2015\/dec\/28\/selfies-danger-death-2015?CMP=share_btn_tw<\/p>\n<\/p><\/div>\n\nMots-cl\u00e9s<\/h3>\n\nMots-cl\u00e9s<\/span><\/span><\/li>\nAnthropologie<\/span><\/a><\/li>\nNum\u00e9rique<\/span><\/a><\/li>\nUsages<\/span><\/a><\/li>\n<\/ul><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/div>\n<\/p>\n","protected":false},"excerpt":{"rendered":"Mis en ligne le 30 septembre 2021 Informations \u00e9dit\u00e9es \u00e0 partir d\u2019une annonce Calenda. Th\u00e9matiques Num\u00e9rique : strat\u00e9gies, dispositifs et usages R\u00e9ponse attendue pour le 01\/11\/2021 Type de r\u00e9ponse R\u00e9sum\u00e9 […]<\/p>\n","protected":false},"author":957,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[28,60],"tags":[354,90,303],"thematique":[39],"sfsic":[],"class_list":["post-19653","post","type-post","status-publish","format-standard","hentry","category-aac-publication","category-article","tag-anthropologie","tag-numerique","tag-usages","thematique-numerique-strategies-dispositifs-et-usages","wp-sticky"],"acf":[],"yoast_head":"\nAmbigu\u00eft\u00e9s num\u00e9riques<\/title>\n<meta name=\"description\" content=\"Dans le cadre du num\u00e9ro 46 de la revue Socio-anthropologie, l\u2019ambigu\u00eft\u00e9 et ses d\u00e9clinaisons seront au c\u0153ur d\u2019une r\u00e9flexion sur les pratiques \u00e0 l\u2019\u0153uvre 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\n\t\t\t\t\t\tR\u00e9ponse attendue pour le<\/span><\/span> 01\/11\/2021<\/strong>\n\t\t\t\t\t<\/p>\n\n\t\t\t\t\tType de r\u00e9ponse<\/span><\/span> R\u00e9sum\u00e9<\/strong>\n\t\t\t\t\t<\/p>\n\n\t\t\t\t\t\t\tType de contribution attendue<\/span><\/span> Article<\/strong>\n\t\t\t\t\t<\/p>\n\n\t\t\t\t\t\t\tNom de la publication<\/span><\/span> Socio-anthropologie<\/strong>\n\t\t\t\t\t<\/p>\n<\/p><\/div>\n\nCoordinateurs<\/h3>\n\n\n\t\t\t\t\t\t\tFran\u00e7ois <\/span> Romijn<\/span>\t\t\t\t\t\t\t\t\t\t\t\t\t<\/li>\n<\/ul><\/div>\n\nContacts<\/h3>\n\n\n\t\t\t\t\t\t\tFrancois Romijn<\/span><\/span>\n\t\t\t\t\t\t\t\t\t\t\t\t\t\tfrancois.romijn@ulb.be<\/a>\n\t\t\t\t\t\t\t\t\t\t\t\t\t<\/li>\n<\/ul><\/div>\n\nSites internet de r\u00e9f\u00e9rence<\/h3>\n\n\n\t\t\t\t\t\t\tSite de la revue<\/a>\n\t\t\t\t\t\t<\/li>\n<\/ul><\/div>\n<\/p><\/div>\n<\/p><\/div>\n\n\n\nArgumentaire<\/h2>\nDans le cadre de ce num\u00e9ro th\u00e9matique, l\u2019ambigu\u00eft\u00e9 et ses d\u00e9clinaisons seront au c\u0153ur d\u2019une r\u00e9flexion sur les pratiques \u00e0 l\u2019\u0153uvre dans les espaces num\u00e9riques. Par num\u00e9rique, nous entendons au sens large l\u2019ensemble des espaces qui sont cr\u00e9\u00e9s par num\u00e9risation et o\u00f9 l\u2019imprim\u00e9 n\u2019est plus le m\u00e9dium exclusif de diffusion de la connaissance. Notre compr\u00e9hension de la fa\u00e7on dont un usager mobilise ces espaces ne se r\u00e9duit pas \u00e0 un humain se servant d\u2019un outil mais celle d\u2019un humain reconfigur\u00e9 par des pratiques qui occasionnent des transformations dans le rapport avec soi, les autres, et tout ce qui l\u2019entoure. Les espaces num\u00e9riques constituent un terrain privil\u00e9gi\u00e9 d\u2019observation pour mener une r\u00e9flexion sur la place de l\u2019ambigu\u00eft\u00e9 dans l\u2019action. Les travaux r\u00e9alis\u00e9s sur les modalit\u00e9s de communication, de rapports \u00e0 soi et aux autres, qui s\u2019exercent dans les espaces num\u00e9riques mettent au jour des pratiques o\u00f9 l\u2019ambigu\u00eft\u00e9 semble \u00eatre un \u00e9l\u00e9ment constitutif bien que celles-ci soient rarement trait\u00e9es sous cet angle. Ainsi, les espaces en ligne faciliteraient \u00ab les conditions de l\u2019effacement d\u2019un certain nombre d\u2019oppositions et [mettraient] en d\u00e9faut l\u2019apparence schizophr\u00e9nique d\u2019une pratique qui se veut \u00e0 la fois intime et publique \u00bb (Paldacci, 2003). Le rapport \u00e0 soi et \u00e0 l\u2019autre sur les espaces num\u00e9riques se construirait notamment dans une tension entre l\u2019intime et l\u2019anonyme (Velkovska, 2002). Les pratiques de pr\u00e9sentation de soi sur la toile attestent tant une diminution de l\u2019appr\u00eatement classique pour le public (Th\u00e9venot, 2006 ; Auray, 2000 ; 2011) qu\u2019un affaiblissement des fronti\u00e8res entre le priv\u00e9 et le public ; Internet vient ainsi questionner l\u2019embarras goffmanien (1973) constitutif de nos interactions avec autrui. La toile propose en effet de nouveaux moyens d\u2019expression ; en outre, elle multiplie les moyens d\u2019exposer des troubles intimes et des difficult\u00e9s qui se posent aux humains. Dans ce cadre, le cheminement de l\u2019usager passe notamment par des ambigu\u00eft\u00e9s dans la pr\u00e9sentation de soi avec laquelle la personne peut jouer. Bien que la pr\u00e9sentation de soi soit difficilement dissociable et d\u2019ailleurs souvent soigneusement articul\u00e9e au contenu du message \u00e0 transmettre, on peut distinguer une autre modalit\u00e9 d\u2019ambigu\u00eft\u00e9 observable cette fois au niveau du sens pr\u00eat\u00e9 aux messages transmis ou de la superposition des sens \u00e0 leur donner. On observe cette modalit\u00e9 dans la pratique d\u00e9sormais tr\u00e8s banale du selfie<\/em>, qui est en soi une synth\u00e8se plus ou moins subtile, aux formes plurielles, entre l\u2019insignifiant et le signifiant (Saltz, 2014 ; Senft, Baym, 2015). On l\u2019observe \u00e9galement au travers des nombreuses pratiques de d\u00e9tournements, en particulier celle du m\u00eame[1]<\/a>. On peut \u00e9galement l\u2019apercevoir dans des pratiques aussi h\u00e9t\u00e9roclites que l\u2019engagement d\u2019une communaut\u00e9 d\u2019investisseurs pour une monnaie virtuelle pourtant cr\u00e9\u00e9e comme une plaisanterie ironique dans le but de tourner en d\u00e9rision l\u2019engouement sp\u00e9culatif pour la cr\u00e9ation de cryptomonnaies[2]<\/a> ou dans la pratique d\u2019influenceurs d\u2019extr\u00eame droite qui mobilise lourdement l\u2019ambigu\u00eft\u00e9 pour faire passer des messages politiques violents[3]<\/a>. Les espaces num\u00e9riques semblent offrir une palette sans pr\u00e9c\u00e9dent de possibilit\u00e9s de jongler, suspendre, contourner, ironiser, composer avec la tension inh\u00e9rente \u00e0 des propositions contradictoires.<\/p>\nAfin de contribuer \u00e0 l\u2019examen des fa\u00e7ons dont les espaces num\u00e9riques (pr\u00e9)disposent \u00e0 une culture de l\u2019ambigu\u00eft\u00e9, les r\u00e9flexions des auteur.e.s porteront tant sur les acteurs, que sur les pratiques, que sur les discours. Leurs contributions viseront \u00e0 \u00e9tudier finement ce qu\u2019il y a d\u2019ambigu dans les pratiques num\u00e9riques. Il s\u2019agit ainsi de d\u00e9busquer l\u2019ambigu\u00eft\u00e9 dans les pratiques \u00e0 l\u2019\u0153uvre, de la prendre au s\u00e9rieux, de la d\u00e9crire, de la comprendre et enfin de la critiquer. Sur tout le continuum allant de pratiques a priori plus l\u00e9g\u00e8res \u00e0 d\u2019autres, plus imm\u00e9diatement politiques[4]<\/a> ou militantes, les chercheurs en sciences sociales d\u00e9crypteront attentivement ce que l\u2019ambigu\u00eft\u00e9 nous dit sur les transformations anthropologiques du rapport \u00e0 soi et aux autres. Ils auront pour objectif de nous faire gagner en r\u00e9flexivit\u00e9, en attention et en vigilance d\u00e9mocratique. Leurs r\u00e9flexions nous permettront d\u2019explorer tant des questions de fond (anthropologiques, sociologiques et politiques) que des enjeux m\u00e9thodologiques et conceptuels. Au sens large, les auteur\u00b7e\u00b7s contribueront \u00e0 la question transversale suivante : quels sont les tenants et les aboutissants du pouvoir d\u2019agir<\/em> qui accompagne les conduites en ambigu\u00eft\u00e9 dans les espaces num\u00e9riques ? Quel pouvoir r\u00e9side dans des pratiques qui tant\u00f4t masquent ou r\u00e9v\u00e8lent des contradictions entre des propositions contradictoires, tant\u00f4t g\u00e9n\u00e8rent, jouent ou d\u00e9samorcent des tensions entre des niveaux du r\u00e9el ? S\u2019agit-il, comme pour le mythe l\u00e9vi-straussien, d\u2019escamoter le r\u00e9el pour mieux le vivre ? S\u2019agit-il, comme pour l\u2019ironie, d\u2019identifier un point de tension o\u00f9 se joue \u00e0 la fois le fait de se lib\u00e9rer, de se d\u00e9tacher et de s\u2019enfermer dans le m\u00eame mouvement sans conna\u00eetre \u00ab la trag\u00e9die de l\u2019\u00e9cart\u00e8lement \u00bb (Jank\u00e9l\u00e9vitch, 1964 : 111) ?<\/p>\nPour les aider dans leur cheminement, les auteur.e.s pourront inscrire leur contribution dans le(s) axes de r\u00e9flexions suivants :<\/p>\nAxe 1. Les pratiques de l\u2019ambigu\u00eft\u00e9<\/h3>\nLes auteur.e.s s\u2019int\u00e9resseront aux diff\u00e9rentes formes et expressions que rev\u00eat l\u2019ambigu\u00eft\u00e9 dans les espaces num\u00e9riques. Ils traiteront la diversit\u00e9 des dynamiques \u00e0 l\u2019\u0153uvre et des pouvoirs d\u2019agir sous-jacents. Ils montreront comment du sens peut \u00eatre produit de d\u00e9coupages troubl\u00e9s, de fronti\u00e8res brouill\u00e9es. Ils montreront que la confusion, l\u2019\u00e9quivocit\u00e9, le flottant peut \u00eatre sources de cr\u00e9ativit\u00e9. Il peut s\u2019agir d\u2019examiner les fa\u00e7ons dont les usagers d\u2019espaces num\u00e9riques suspendent, \u00e9ludent ou masquent la tension entre des propositions contradictoires ; que ce soit entre l\u2019authentique et l\u2019inauthentique, le drame et l\u2019insignifiance, le tragique et le l\u00e9ger ou encore la d\u00e9claration politique et l\u2019humour. Les pratiques d\u2019exposition de soi et de son quotidien rompent r\u00e9guli\u00e8rement la tension entre ce qui serait jug\u00e9 authentique et ce qui ne le serait pas. Dans son examen de la pluralit\u00e9 des types de selfies<\/em>, Jerry Saltz (2014) met en \u00e9vidence la diversification croissante de leur mise en forme, de leur caract\u00e8re esth\u00e9tique, des situations o\u00f9 ils sont r\u00e9alis\u00e9s et des acteurs qui s\u2019y adonnent (usagers ordinaires ou membres des \u00e9lites culturelles ou politiques). Saltz montre que, \u00e0 travers cette pratique anodine du selfie<\/em>, les fronti\u00e8res entre le priv\u00e9 et le public sont chaque fois red\u00e9finies. Cette red\u00e9finition repose sur un d\u00e9placement du curseur entre ce qui est jug\u00e9 signifiant ou insignifiant, authentique ou inauthentique. Afin d\u2019\u00eatre valablement re\u00e7u, le selfie <\/em>doit m\u00e9nager la tension omnipr\u00e9sente entre le soup\u00e7on d\u2019inauthenticit\u00e9 qu\u2019il occasionne et l\u2019authenticit\u00e9 de la d\u00e9marche de l\u2019usager. Cette inauthenticit\u00e9 fait, dans certains cas, l\u2019objet d\u2019un travail intentionnel et explicite de suspension du doute qui pourrait naitre chez le spectateur : notamment l\u2019usage de hashtags <\/em>sur les r\u00e9seaux sociaux visant \u00e0 dissiper ce type d\u2019ambigu\u00eft\u00e9 (#filterfakers<\/em>, #selfiefails<\/em>) (Lobinger & Brantner, 2015). Les pratiques en ambigu\u00eft\u00e9 n\u2019apparaissent pas seulement sous la forme d\u2019une contradiction qui serait masqu\u00e9e. Les dynamiques \u00e0 l\u2019\u0153uvre peuvent au contraire g\u00e9n\u00e9rer des contradictions explicites ou permettre d\u2019en traverser lorsque l\u2019ambigu d\u00e9samorce ou met de l\u2019ordre dans des tensions qui \u00e9taient jusque-l\u00e0 rest\u00e9es souterraines. Plut\u00f4t que de les masquer, certaines dynamiques \u00e0 l\u2019\u0153uvre peuvent aussi consister \u00e0 jouer pr\u00e9cis\u00e9ment avec l\u2019ambigu\u00eft\u00e9 sans escamoter les propositions contradictoires sous-jacentes.<\/p>\nAxe 2. L\u2019usager et les op\u00e9rations de continuit\u00e9 et de distanciation avec soi et les autres<\/h3>\nLes contributeur.trice.s s\u2019int\u00e9resseront aux effets des conduites en ambigu\u00eft\u00e9 sur la construction identitaire dans les espaces num\u00e9riques. Il s\u2019agit moins d\u2019examiner la pratique de l\u2019ambigu\u00eft\u00e9 que de s\u2019int\u00e9resser ici \u00e0 celui qui la pratique, \u00e0 la subjectivit\u00e9 de l\u2019usager et aux logiques sous-jacentes \u00e0 son action. Alors que s\u2019intensifient la multiplicit\u00e9 et la superposition des canaux de la communication dans les espaces num\u00e9riques, il semble important de documenter ce que ces nouvelles fa\u00e7ons de communiquer \u2013 de faire du commun \u2013 entrainent au niveau de la subjectivit\u00e9 de l\u2019usager ; notamment en comparaison \u2013 synchronique ou diachronique \u2013 avec le rapport au monde des personnes qui ne recourent pas au num\u00e9rique. Dans le cas o\u00f9 les usagers sont conscients du caract\u00e8re composite de leurs postures, pourquoi ne le questionnent-ils pas n\u00e9cessairement ? Est-ce que la question morale sous-jacente est suspendue et comment en rendre compte ? Qu\u2019est-ce qui anime l\u2019usager des espaces num\u00e9riques qui tente d\u2019\u00e9chapper \u00e0 ce qui trahirait par exemple l\u2019authenticit\u00e9 ou la l\u00e9g\u00e8ret\u00e9 de sa conduite ? Quels liens avec l\u2019expression d\u2019une critique ? Les contributions pourront questionner ce qu\u2019il se passe quand l\u2019ambigu\u00eft\u00e9 est soit amen\u00e9e \u00e0 se dissiper soit qu\u2019elle n\u2019est pas assez cr\u00e9dible ou mal perform\u00e9e. Dans ce cadre, il peut \u00eatre int\u00e9ressant de confronter les usagers \u00e0 l\u2019ambivalence de leurs conduites. Comme l\u2019illustre par exemple le cas r\u00e9cent du d\u00e9samour de followers<\/em> pour leurs influenceurs favoris qui auraient tout juste d\u00e9couvert que la d\u00e9marche de ces derniers n\u2019est pas compl\u00e8tement d\u00e9sint\u00e9ress\u00e9e[5]<\/a>. Inversement, si l\u2019ambigu\u00eft\u00e9 correspond \u00e0 une situation qu\u2019on ne peut pas nommer autrement, qui \u00e9mane de l\u2019avant-institu\u00e9, de l\u2019avant-mise-en-ordre, les auteur.e.s pourront interroger comment une pratique en ambigu\u00eft\u00e9 se trouve institu\u00e9e, se stabilise, devient plus durable. Une autre piste \u00e0 explorer r\u00e9side dans l\u2019examen des enjeux d\u2019une conduite amenant la personne \u00e0 privil\u00e9gier l\u2019interpellation d\u2019autrui dans des situations qui semblent pourtant n\u00e9cessiter l\u2019expression de sa vuln\u00e9rabilit\u00e9 et\/ou une demande de sollicitude. Les arrangements de la personne qui s\u2019expose en ligne contiennent parfois le paniquant, en faisant osciller \u00e0 tr\u00e8s court terme le sujet. Les auteur.e.s pourront par exemple examiner les mani\u00e8res dont l\u2019usager est en quelque sorte en train de se montrer \u00e0 autrui dans une situation o\u00f9 il est mis en danger. Saltz (2014) qualifie de \u00ab self emperiled selfie<\/em> \u00bb cette modalit\u00e9 de selfie<\/em> consistant \u00e0 se prendre en photo dans une situation dangereuse[6]<\/a> (e.g., lors d\u2019un crash d\u2019avion, lors d\u2019une tuerie de masse) ou juste apr\u00e8s avoir \u00e9chapp\u00e9 \u00e0 un danger.<\/p>\nAxe 3. Enqu\u00eater et conceptualiser l\u2019ambigu\u00eft\u00e9<\/h3>\nDans le cadre de ce troisi\u00e8me axe, les contributions prendront davantage de hauteur et participeront \u00e0 la r\u00e9flexion sur les enjeux conceptuels li\u00e9s \u00e0 la difficult\u00e9 de th\u00e9matiser l\u2019ambigu\u00eft\u00e9. Elles pourront s\u2019appuyer sur des donn\u00e9es empiriques en provenance de terrains situ\u00e9s dans les espaces num\u00e9riques ou s\u2019en \u00e9carter afin d\u2019adopter un autre point de vue ou d\u2019enrichir la r\u00e9flexion par une d\u00e9marche comparative. L\u2019ambigu est une donn\u00e9e sociale tr\u00e8s pr\u00e9sente dans les conduites et les actions dans lesquelles les humains s\u2019engagent, tant dans le rapport \u00e0 soi que dans le rapport aux autres. S\u2019emp\u00eacher d\u2019examiner les conduites en ambigu\u00eft\u00e9 \u00e9quivaut \u00e0 se priver de saisir les diff\u00e9rentes fa\u00e7ons dont elle peut \u00eatre une propri\u00e9t\u00e9 de l\u2019action, ainsi que ses transformations contemporaines. Il semble y avoir une difficult\u00e9 \u00e0 int\u00e9grer l\u2019ambigu dans la compr\u00e9hension des dynamiques sociales. Cette difficult\u00e9 pourrait bien provenir de l\u2019h\u00e9ritage de la pens\u00e9e grecque qui n\u2019est pas bien arm\u00e9e pour penser la transition et l\u2019ind\u00e9termin\u00e9, et qui plut\u00f4t \u00ab morcelle, isole et stabilise \u00bb (Jullien, 2009). A l\u2019instar de l\u2019examen de la place donn\u00e9e au ludique, esquiv\u00e9 au XX\u00e8me si\u00e8cle par l\u2019effet d\u2019un effort immense \u00ab entrepris pour escamoter le hasard, l’inopine\u0301, l’inattendu, le discontinu et le jeu \u00bb (Duvignaud, 1980 : 14), les auteur.e.s pourront questionner le champ d\u2019expression particulier laiss\u00e9 \u00e0 l\u2019ambigu\u00eft\u00e9 durant ce premier quart du XXI\u00e8me si\u00e8cle ou adopter une perspective diachronique. L\u2019ambigu n\u2019est pas absent des r\u00e9flexions des sciences sociales ; il est trait\u00e9 au sein de r\u00e9flexions et de travaux classiques de sciences sociales (Bateson, Mead, 1942 ; Douglas, 2002 ; Goffman, 1991 ; 1973 ; L\u00e9vi-Strauss, 1962 ; Simmel, 1908). On trouve \u00e9galement des initiatives plus r\u00e9centes attestant un int\u00e9r\u00eat sociologique et anthropologique pour cette modalit\u00e9 d\u2019\u00eatre au monde (Tavory, 2009 ; Thomassen, 2009 ; Balandier, 2013 ; Berger, Romijn, 2016 ; Berger, Kroesen, 2016 ; Deener, 2017). Force est n\u00e9anmoins de constater qu\u2019on ne trouve pas de r\u00e9flexion collective empiriquement et conceptuellement \u00e9tay\u00e9e visant \u00e0 enqu\u00eater sp\u00e9cifiquement sur cette modalit\u00e9 de l\u2019action. Ce num\u00e9ro th\u00e9matique entend \u00e9galement y contribuer. Les auteur.e.s pourront discuter de l\u2019apport de travaux classiques et contemporains pour \u00e9laborer une socio-anthropologie de l\u2019ambigu\u00eft\u00e9 mais aussi proposer de nouveaux outils.<\/p>\nLes propositions de r\u00e9sum\u00e9 pourront ne pas se limiter \u00e0 ces seuls axes. Les propositions qui s\u2019\u00e9cartent de ces probl\u00e9matiques seront \u00e9galement examin\u00e9es avec grand int\u00e9r\u00eat. Des travaux issus de toutes disciplines des sciences sociales et portant sur des espaces g\u00e9ographiques et des aires th\u00e9matiques pluriels sont attendus. L\u2019une des contributions du num\u00e9ro sera d\u00e9di\u00e9e au commentaire d\u2019une ou plusieurs images renvoyant \u00e0 la th\u00e9matique de l\u2019ambigu\u00eft\u00e9.<\/p>\nModalit\u00e9s de soumission<\/h2>\nUne intention argument\u00e9e d\u2019environ 5\u00a0000 signes<\/strong> (entre 1 et 2 pages) accompagn\u00e9e d\u2019une bibliographie est attendue<\/p>\npour le 1er\u00a0novembre\u00a02021.<\/h3>\nElle pr\u00e9cisera l\u2019objet et le questionnement de recherche, les donn\u00e9es et la m\u00e9thodologie mobilis\u00e9es, comme les enseignements tir\u00e9s, afin de faciliter le travail d\u2019arbitrage.<\/p>\nElle doit \u00eatre adress\u00e9e au coordinateur du num\u00e9ro : Fran\u00e7ois Romijn (francois.romijn@ulb.be<\/a>).<\/p>\nLa notification des propositions pr\u00e9-s\u00e9lectionn\u00e9es sera donn\u00e9e aux auteur\u00b7rices d\u00e9but d\u00e9cembre. La remise des textes r\u00e9dig\u00e9s (entre 25\u00a0000 et 35\u00a0000 signes) est fix\u00e9e au\u00a015 avril 2022. La V2 apr\u00e8s \u00e9valuation des articles en double aveugle est attendue pour le\u00a015 juillet 2022.<\/p>\nLa parution du num\u00e9ro\u00a046 \u00ab Ambigu\u00eft\u00e9s num\u00e9riques. L\u2019ambigu\u00eft\u00e9 comme mode de communication<\/em> et pouvoir d\u2019agir<\/em> \u00bb aura lieu fin 2022.<\/p>\nBibliographie<\/h2>\nAuray N., (2011), \u00ab Les technologies de l’information et le r\u00e9gime exploratoire \u00bb, in : Van Andel P., Bourcier D. (\u00e9ds.), La serendipit\u00e9 dans les arts, les sciences et la d\u00e9cision<\/em>, pp. 329-343, Paris, \u00e9ditions Hermann.<\/p>\nAuray N., (2002), Politique de l’informatique et de l’information : les pionniers de la nouvelle fronti\u00e8re \u00e9lectronique<\/em>, Th\u00e8se de doctorat de sociologie, Paris, EHESS.<\/p>\nBalandier G. (2013), Anthropologie politique<\/em>, PUF, 288 p.<\/p>\nBateson G., Mead M., (1942), Balinese Character : A Photographic Analysis, volume 2<\/em>, New York, New York Academy of Sciences, 277 p.<\/p>\nBaudrillard J. (1981), Simulacre et simulation<\/em>, Galil\u00e9e, 227 p.<\/p>\nBeeman W.O. (1976), \u00ab Status, style and strategy in Iranian interactions \u00bb, Anthropol<\/em>. <\/em>Linguist<\/em>, vol. 18, n\u00b0 7, pp. 305-322.<\/p>\nBerger P., Kroesen J. (dir.), (2016), Ultimate Ambiguities, Investigating Death and Liminality<\/em>, Berghahn, 269 p.<\/p>\nBerger M., Romijn F., (2016), \u00ab Participer ou presque. In-actualisation de la participation du quidam aux questions de sant\u00e9 \u00bb, Questions de communication<\/em>, vol. 30, n\u00b0 2, pp. 91-118.<\/p>\nBrager J., (2015), \u00ab The Selfie and the Other : Consuming Viral Tragedy and Social Media (After)lives \u00bb, International Journal of Communication, <\/em>vol. 9, pp. 1660\u20131671.<\/p>\nDeener A. (2017), \u00ab The Uses of Ambiguity in Sociological Theorizing : Three Ethnographic Approaches \u00bb, Sociological Theory<\/em>, vol 35, n\u00b0 4, pp. 359\u2013379.<\/p>\nDouglas M. (2002), Purity and Danger. An Analysis of Concepts of Pollution and Taboo<\/em>, Routledge, 272 p.<\/p>\nDuvignaud J. (1980), Le jeu du jeu<\/em>, 58 p.<\/p>\nGoffman E., (1991 [1974]), Les cadres de l\u2019exp\u00e9rience<\/em>, traduit par I. Joseph, Les Editions de Minuit, 576 p.<\/p>\nGoffman E., (1973 [1963]), La mise en sc\u00e8ne de la vie quotidienne. Tome 2. Les Relations en public<\/em>, \u00c9ditions de Minuit, coll. \u00ab Le Sens Commun \u00bb, 368 p.<\/p>\nJank\u00e9l\u00e9vitch V., (1964), L\u2019ironie<\/em>, champs, essais, 178 p.<\/p>\nJullien F. (2009), Les transformations silencieuses<\/em>, Grasset, 200 p.<\/p>\nL\u00e9vi-Strauss C. (1962), La pens\u00e9e sauvage<\/em>, Paris, Pion, 395 p<\/p>\nLobinger K., Brantner C., (2015), \u00ab Genuine or Phony ? A Q-sort Study of the Perceived Authenticity of self-photographs and selfies \u00bb, Annual Conference, International Communication Associatio<\/em>n, 21-25 mai 2015, San Juan, Puerto Rico.<\/p>\nMary A. (2000), Le bricolage africain des h\u00e9ros chr\u00e9tiens<\/em>, Pars, le Cerf.<\/p>\nM\u00e9lice A. (2009), \u00ab Un concept l\u00e9vi-straussien d\u00e9construit : Le \u00ab bricolage \u00bb, Les temps Modernes<\/em>, 5, n\u00b0 656, pp. 83-98.<\/p>\nMourques E., Renard C. (2018), \u00ab Pourquoi il faut lire Claude L\u00e9vi-Strauss aujourd’hui \u00bb, France Culture, Savoirs, 15 ao\u00fbt 2018, <\/strong>URL : https:\/\/www.franceculture.fr\/video\/pourquoi-lire-claude-levi-strauss-aujourdhui.<\/p>\nPaldacci M., (2003), \u00ab Le blogueur \u00e0 l\u2019\u00e9preuve de son blog \u00bb, R\u00e9seaux<\/em>, n\u00b0 138, pp. 73\u2013107.<\/p>\nSaltz J., \u00ab Art at Arm\u2019s Length : A History of the Selfie \u00bb, janvier 2014, URL : http:\/\/www.vulture.com\/2014\/01\/history9of9the9selfie.html.<\/p>\nSenft T.M., Baym N.K., (2015) \u00ab What Does the Selfie Say ? Investigating a Global Phenomenon \u00bb, International Journal of Communication<\/em>, n\u00b0 9, pp. 1588\u20131606.<\/p>\nSimmel G., (1999 [1908]), \u00ab Psychologie de la coquetterie \u00bb, in : Philosophie de l\u2019amour<\/em>, Paris, \u00c9ditions Rivages, pp. 123\u2013145.<\/p>\nTavory I., (2009), \u00ab The structure of flirtation. On the construction of interactional ambiguity \u00bb, Studies In Symbolic Interaction<\/em>, vol. 33, pp. 59\u201374.<\/p>\nThevenot L., (2006), L\u2019action au pluriel. Sociologie des r\u00e9gimes d\u2019engagements<\/em>, la D\u00e9couverte, 312 p.<\/p>\nThomassen B., (2009), \u00ab The Uses and Meanings of Liminality \u00bb, International Political Anthropology<\/em>, vol. 2, n\u00b0 1.<\/p>\nVelkovska J., (2002), \u00ab L\u2019intimit\u00e9 anonyme dans les conversations \u00e9lectroniques sur les webchats <\/em> \u00bb, Sociologie du travail<\/em>, vol. 44, pp. 193\u2013213.<\/p>\nNotes<\/h2>\n[1]<\/a> Voir par exemple \u00ab Romanes eunt domus \u00bb, 9gag.com, URL : https:\/\/9gag.com\/gag\/aVw1dRn ou <\/em>\u00ab Capitol Rotunda m\u00e8me \u00bb, Le Soir, URL : https:\/\/www.lesoir.be\/350269\/article\/2021-01-21\/quand-bernie-sanders-devient-un-meme-viral-sur-les-reseaux-sociaux-photos.<\/p>\n[2]<\/a> https:\/\/dogecoin.com.<\/p>\n[3]<\/a> https:\/\/www.mediapart.fr\/journal\/france\/070621\/des-youtubeurs-d-extreme-droite-simulent-l-execution-d-un-gauchiste.<\/p>\n[4]<\/a> Le Pr\u00e9sident fran\u00e7ais Emmanuel Macron pris en photo alors qu\u2019il accompagne une \u00e9quipe en maraude sociale. Compte Instagram de Soazig de la Moissonni\u00e8re, URL : https:\/\/www.instagram.com\/p\/BuQyCPrBfOv\/?utm_medium=copy_link.<\/p>\n[5]<\/a> Marina Hyde, The Guardian, https:\/\/www.theguardian.com\/commentisfree\/2021\/feb\/02\/instagram-influencers-dubai?CMP=fb_gu&utm_medium=Social&utm_source=Facebook&fbclid=IwAR0dgufIoGQe5QE3_8vKoFH374Kyk7JWMP634tgcLXHOi3Ly4CoWmLlD0kw#Echobox=1612284686<\/p>\n[6]<\/a> Un photographe am\u00e9ricain prend un selfie \u00e0 proximit\u00e9 imm\u00e9diate d\u2019un grizzly dans le Parc National de Katmai, Alaska. Paul Souders \/ Design Pics\/Getty Images\/First Light. Tir\u00e9 de https:\/\/www.theguardian.com\/artanddesign\/2015\/dec\/28\/selfies-danger-death-2015?CMP=share_btn_tw<\/p>\n<\/p><\/div>\n\nMots-cl\u00e9s<\/h3>\n\nMots-cl\u00e9s<\/span><\/span><\/li>\nAnthropologie<\/span><\/a><\/li>\nNum\u00e9rique<\/span><\/a><\/li>\nUsages<\/span><\/a><\/li>\n<\/ul><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/div>\n<\/p>\n","protected":false},"excerpt":{"rendered":"Mis en ligne le 30 septembre 2021 Informations \u00e9dit\u00e9es \u00e0 partir d\u2019une annonce Calenda. Th\u00e9matiques Num\u00e9rique : strat\u00e9gies, dispositifs et usages R\u00e9ponse attendue pour le 01\/11\/2021 Type de r\u00e9ponse R\u00e9sum\u00e9 […]<\/p>\n","protected":false},"author":957,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[28,60],"tags":[354,90,303],"thematique":[39],"sfsic":[],"class_list":["post-19653","post","type-post","status-publish","format-standard","hentry","category-aac-publication","category-article","tag-anthropologie","tag-numerique","tag-usages","thematique-numerique-strategies-dispositifs-et-usages","wp-sticky"],"acf":[],"yoast_head":"\nAmbigu\u00eft\u00e9s num\u00e9riques<\/title>\n<meta name=\"description\" content=\"Dans le cadre du num\u00e9ro 46 de la revue Socio-anthropologie, l\u2019ambigu\u00eft\u00e9 et ses d\u00e9clinaisons seront au c\u0153ur d\u2019une r\u00e9flexion sur les pratiques \u00e0 l\u2019\u0153uvre 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\n\t\t\t\t\tType de r\u00e9ponse<\/span><\/span> R\u00e9sum\u00e9<\/strong>\n\t\t\t\t\t<\/p>\n\n\t\t\t\t\t\t\tType de contribution attendue<\/span><\/span> Article<\/strong>\n\t\t\t\t\t<\/p>\n\n\t\t\t\t\t\t\tNom de la publication<\/span><\/span> Socio-anthropologie<\/strong>\n\t\t\t\t\t<\/p>\n<\/p><\/div>\n\nCoordinateurs<\/h3>\n\n\n\t\t\t\t\t\t\tFran\u00e7ois <\/span> Romijn<\/span>\t\t\t\t\t\t\t\t\t\t\t\t\t<\/li>\n<\/ul><\/div>\n\nContacts<\/h3>\n\n\n\t\t\t\t\t\t\tFrancois Romijn<\/span><\/span>\n\t\t\t\t\t\t\t\t\t\t\t\t\t\tfrancois.romijn@ulb.be<\/a>\n\t\t\t\t\t\t\t\t\t\t\t\t\t<\/li>\n<\/ul><\/div>\n\nSites internet de r\u00e9f\u00e9rence<\/h3>\n\n\n\t\t\t\t\t\t\tSite de la revue<\/a>\n\t\t\t\t\t\t<\/li>\n<\/ul><\/div>\n<\/p><\/div>\n<\/p><\/div>\n\n\n\nArgumentaire<\/h2>\nDans le cadre de ce num\u00e9ro th\u00e9matique, l\u2019ambigu\u00eft\u00e9 et ses d\u00e9clinaisons seront au c\u0153ur d\u2019une r\u00e9flexion sur les pratiques \u00e0 l\u2019\u0153uvre dans les espaces num\u00e9riques. Par num\u00e9rique, nous entendons au sens large l\u2019ensemble des espaces qui sont cr\u00e9\u00e9s par num\u00e9risation et o\u00f9 l\u2019imprim\u00e9 n\u2019est plus le m\u00e9dium exclusif de diffusion de la connaissance. Notre compr\u00e9hension de la fa\u00e7on dont un usager mobilise ces espaces ne se r\u00e9duit pas \u00e0 un humain se servant d\u2019un outil mais celle d\u2019un humain reconfigur\u00e9 par des pratiques qui occasionnent des transformations dans le rapport avec soi, les autres, et tout ce qui l\u2019entoure. Les espaces num\u00e9riques constituent un terrain privil\u00e9gi\u00e9 d\u2019observation pour mener une r\u00e9flexion sur la place de l\u2019ambigu\u00eft\u00e9 dans l\u2019action. Les travaux r\u00e9alis\u00e9s sur les modalit\u00e9s de communication, de rapports \u00e0 soi et aux autres, qui s\u2019exercent dans les espaces num\u00e9riques mettent au jour des pratiques o\u00f9 l\u2019ambigu\u00eft\u00e9 semble \u00eatre un \u00e9l\u00e9ment constitutif bien que celles-ci soient rarement trait\u00e9es sous cet angle. Ainsi, les espaces en ligne faciliteraient \u00ab les conditions de l\u2019effacement d\u2019un certain nombre d\u2019oppositions et [mettraient] en d\u00e9faut l\u2019apparence schizophr\u00e9nique d\u2019une pratique qui se veut \u00e0 la fois intime et publique \u00bb (Paldacci, 2003). Le rapport \u00e0 soi et \u00e0 l\u2019autre sur les espaces num\u00e9riques se construirait notamment dans une tension entre l\u2019intime et l\u2019anonyme (Velkovska, 2002). Les pratiques de pr\u00e9sentation de soi sur la toile attestent tant une diminution de l\u2019appr\u00eatement classique pour le public (Th\u00e9venot, 2006 ; Auray, 2000 ; 2011) qu\u2019un affaiblissement des fronti\u00e8res entre le priv\u00e9 et le public ; Internet vient ainsi questionner l\u2019embarras goffmanien (1973) constitutif de nos interactions avec autrui. La toile propose en effet de nouveaux moyens d\u2019expression ; en outre, elle multiplie les moyens d\u2019exposer des troubles intimes et des difficult\u00e9s qui se posent aux humains. Dans ce cadre, le cheminement de l\u2019usager passe notamment par des ambigu\u00eft\u00e9s dans la pr\u00e9sentation de soi avec laquelle la personne peut jouer. Bien que la pr\u00e9sentation de soi soit difficilement dissociable et d\u2019ailleurs souvent soigneusement articul\u00e9e au contenu du message \u00e0 transmettre, on peut distinguer une autre modalit\u00e9 d\u2019ambigu\u00eft\u00e9 observable cette fois au niveau du sens pr\u00eat\u00e9 aux messages transmis ou de la superposition des sens \u00e0 leur donner. On observe cette modalit\u00e9 dans la pratique d\u00e9sormais tr\u00e8s banale du selfie<\/em>, qui est en soi une synth\u00e8se plus ou moins subtile, aux formes plurielles, entre l\u2019insignifiant et le signifiant (Saltz, 2014 ; Senft, Baym, 2015). On l\u2019observe \u00e9galement au travers des nombreuses pratiques de d\u00e9tournements, en particulier celle du m\u00eame[1]<\/a>. On peut \u00e9galement l\u2019apercevoir dans des pratiques aussi h\u00e9t\u00e9roclites que l\u2019engagement d\u2019une communaut\u00e9 d\u2019investisseurs pour une monnaie virtuelle pourtant cr\u00e9\u00e9e comme une plaisanterie ironique dans le but de tourner en d\u00e9rision l\u2019engouement sp\u00e9culatif pour la cr\u00e9ation de cryptomonnaies[2]<\/a> ou dans la pratique d\u2019influenceurs d\u2019extr\u00eame droite qui mobilise lourdement l\u2019ambigu\u00eft\u00e9 pour faire passer des messages politiques violents[3]<\/a>. Les espaces num\u00e9riques semblent offrir une palette sans pr\u00e9c\u00e9dent de possibilit\u00e9s de jongler, suspendre, contourner, ironiser, composer avec la tension inh\u00e9rente \u00e0 des propositions contradictoires.<\/p>\nAfin de contribuer \u00e0 l\u2019examen des fa\u00e7ons dont les espaces num\u00e9riques (pr\u00e9)disposent \u00e0 une culture de l\u2019ambigu\u00eft\u00e9, les r\u00e9flexions des auteur.e.s porteront tant sur les acteurs, que sur les pratiques, que sur les discours. Leurs contributions viseront \u00e0 \u00e9tudier finement ce qu\u2019il y a d\u2019ambigu dans les pratiques num\u00e9riques. Il s\u2019agit ainsi de d\u00e9busquer l\u2019ambigu\u00eft\u00e9 dans les pratiques \u00e0 l\u2019\u0153uvre, de la prendre au s\u00e9rieux, de la d\u00e9crire, de la comprendre et enfin de la critiquer. Sur tout le continuum allant de pratiques a priori plus l\u00e9g\u00e8res \u00e0 d\u2019autres, plus imm\u00e9diatement politiques[4]<\/a> ou militantes, les chercheurs en sciences sociales d\u00e9crypteront attentivement ce que l\u2019ambigu\u00eft\u00e9 nous dit sur les transformations anthropologiques du rapport \u00e0 soi et aux autres. Ils auront pour objectif de nous faire gagner en r\u00e9flexivit\u00e9, en attention et en vigilance d\u00e9mocratique. Leurs r\u00e9flexions nous permettront d\u2019explorer tant des questions de fond (anthropologiques, sociologiques et politiques) que des enjeux m\u00e9thodologiques et conceptuels. Au sens large, les auteur\u00b7e\u00b7s contribueront \u00e0 la question transversale suivante : quels sont les tenants et les aboutissants du pouvoir d\u2019agir<\/em> qui accompagne les conduites en ambigu\u00eft\u00e9 dans les espaces num\u00e9riques ? Quel pouvoir r\u00e9side dans des pratiques qui tant\u00f4t masquent ou r\u00e9v\u00e8lent des contradictions entre des propositions contradictoires, tant\u00f4t g\u00e9n\u00e8rent, jouent ou d\u00e9samorcent des tensions entre des niveaux du r\u00e9el ? S\u2019agit-il, comme pour le mythe l\u00e9vi-straussien, d\u2019escamoter le r\u00e9el pour mieux le vivre ? S\u2019agit-il, comme pour l\u2019ironie, d\u2019identifier un point de tension o\u00f9 se joue \u00e0 la fois le fait de se lib\u00e9rer, de se d\u00e9tacher et de s\u2019enfermer dans le m\u00eame mouvement sans conna\u00eetre \u00ab la trag\u00e9die de l\u2019\u00e9cart\u00e8lement \u00bb (Jank\u00e9l\u00e9vitch, 1964 : 111) ?<\/p>\nPour les aider dans leur cheminement, les auteur.e.s pourront inscrire leur contribution dans le(s) axes de r\u00e9flexions suivants :<\/p>\nAxe 1. Les pratiques de l\u2019ambigu\u00eft\u00e9<\/h3>\nLes auteur.e.s s\u2019int\u00e9resseront aux diff\u00e9rentes formes et expressions que rev\u00eat l\u2019ambigu\u00eft\u00e9 dans les espaces num\u00e9riques. Ils traiteront la diversit\u00e9 des dynamiques \u00e0 l\u2019\u0153uvre et des pouvoirs d\u2019agir sous-jacents. Ils montreront comment du sens peut \u00eatre produit de d\u00e9coupages troubl\u00e9s, de fronti\u00e8res brouill\u00e9es. Ils montreront que la confusion, l\u2019\u00e9quivocit\u00e9, le flottant peut \u00eatre sources de cr\u00e9ativit\u00e9. Il peut s\u2019agir d\u2019examiner les fa\u00e7ons dont les usagers d\u2019espaces num\u00e9riques suspendent, \u00e9ludent ou masquent la tension entre des propositions contradictoires ; que ce soit entre l\u2019authentique et l\u2019inauthentique, le drame et l\u2019insignifiance, le tragique et le l\u00e9ger ou encore la d\u00e9claration politique et l\u2019humour. Les pratiques d\u2019exposition de soi et de son quotidien rompent r\u00e9guli\u00e8rement la tension entre ce qui serait jug\u00e9 authentique et ce qui ne le serait pas. Dans son examen de la pluralit\u00e9 des types de selfies<\/em>, Jerry Saltz (2014) met en \u00e9vidence la diversification croissante de leur mise en forme, de leur caract\u00e8re esth\u00e9tique, des situations o\u00f9 ils sont r\u00e9alis\u00e9s et des acteurs qui s\u2019y adonnent (usagers ordinaires ou membres des \u00e9lites culturelles ou politiques). Saltz montre que, \u00e0 travers cette pratique anodine du selfie<\/em>, les fronti\u00e8res entre le priv\u00e9 et le public sont chaque fois red\u00e9finies. Cette red\u00e9finition repose sur un d\u00e9placement du curseur entre ce qui est jug\u00e9 signifiant ou insignifiant, authentique ou inauthentique. Afin d\u2019\u00eatre valablement re\u00e7u, le selfie <\/em>doit m\u00e9nager la tension omnipr\u00e9sente entre le soup\u00e7on d\u2019inauthenticit\u00e9 qu\u2019il occasionne et l\u2019authenticit\u00e9 de la d\u00e9marche de l\u2019usager. Cette inauthenticit\u00e9 fait, dans certains cas, l\u2019objet d\u2019un travail intentionnel et explicite de suspension du doute qui pourrait naitre chez le spectateur : notamment l\u2019usage de hashtags <\/em>sur les r\u00e9seaux sociaux visant \u00e0 dissiper ce type d\u2019ambigu\u00eft\u00e9 (#filterfakers<\/em>, #selfiefails<\/em>) (Lobinger & Brantner, 2015). Les pratiques en ambigu\u00eft\u00e9 n\u2019apparaissent pas seulement sous la forme d\u2019une contradiction qui serait masqu\u00e9e. Les dynamiques \u00e0 l\u2019\u0153uvre peuvent au contraire g\u00e9n\u00e9rer des contradictions explicites ou permettre d\u2019en traverser lorsque l\u2019ambigu d\u00e9samorce ou met de l\u2019ordre dans des tensions qui \u00e9taient jusque-l\u00e0 rest\u00e9es souterraines. Plut\u00f4t que de les masquer, certaines dynamiques \u00e0 l\u2019\u0153uvre peuvent aussi consister \u00e0 jouer pr\u00e9cis\u00e9ment avec l\u2019ambigu\u00eft\u00e9 sans escamoter les propositions contradictoires sous-jacentes.<\/p>\nAxe 2. L\u2019usager et les op\u00e9rations de continuit\u00e9 et de distanciation avec soi et les autres<\/h3>\nLes contributeur.trice.s s\u2019int\u00e9resseront aux effets des conduites en ambigu\u00eft\u00e9 sur la construction identitaire dans les espaces num\u00e9riques. Il s\u2019agit moins d\u2019examiner la pratique de l\u2019ambigu\u00eft\u00e9 que de s\u2019int\u00e9resser ici \u00e0 celui qui la pratique, \u00e0 la subjectivit\u00e9 de l\u2019usager et aux logiques sous-jacentes \u00e0 son action. Alors que s\u2019intensifient la multiplicit\u00e9 et la superposition des canaux de la communication dans les espaces num\u00e9riques, il semble important de documenter ce que ces nouvelles fa\u00e7ons de communiquer \u2013 de faire du commun \u2013 entrainent au niveau de la subjectivit\u00e9 de l\u2019usager ; notamment en comparaison \u2013 synchronique ou diachronique \u2013 avec le rapport au monde des personnes qui ne recourent pas au num\u00e9rique. Dans le cas o\u00f9 les usagers sont conscients du caract\u00e8re composite de leurs postures, pourquoi ne le questionnent-ils pas n\u00e9cessairement ? Est-ce que la question morale sous-jacente est suspendue et comment en rendre compte ? Qu\u2019est-ce qui anime l\u2019usager des espaces num\u00e9riques qui tente d\u2019\u00e9chapper \u00e0 ce qui trahirait par exemple l\u2019authenticit\u00e9 ou la l\u00e9g\u00e8ret\u00e9 de sa conduite ? Quels liens avec l\u2019expression d\u2019une critique ? Les contributions pourront questionner ce qu\u2019il se passe quand l\u2019ambigu\u00eft\u00e9 est soit amen\u00e9e \u00e0 se dissiper soit qu\u2019elle n\u2019est pas assez cr\u00e9dible ou mal perform\u00e9e. Dans ce cadre, il peut \u00eatre int\u00e9ressant de confronter les usagers \u00e0 l\u2019ambivalence de leurs conduites. Comme l\u2019illustre par exemple le cas r\u00e9cent du d\u00e9samour de followers<\/em> pour leurs influenceurs favoris qui auraient tout juste d\u00e9couvert que la d\u00e9marche de ces derniers n\u2019est pas compl\u00e8tement d\u00e9sint\u00e9ress\u00e9e[5]<\/a>. Inversement, si l\u2019ambigu\u00eft\u00e9 correspond \u00e0 une situation qu\u2019on ne peut pas nommer autrement, qui \u00e9mane de l\u2019avant-institu\u00e9, de l\u2019avant-mise-en-ordre, les auteur.e.s pourront interroger comment une pratique en ambigu\u00eft\u00e9 se trouve institu\u00e9e, se stabilise, devient plus durable. Une autre piste \u00e0 explorer r\u00e9side dans l\u2019examen des enjeux d\u2019une conduite amenant la personne \u00e0 privil\u00e9gier l\u2019interpellation d\u2019autrui dans des situations qui semblent pourtant n\u00e9cessiter l\u2019expression de sa vuln\u00e9rabilit\u00e9 et\/ou une demande de sollicitude. Les arrangements de la personne qui s\u2019expose en ligne contiennent parfois le paniquant, en faisant osciller \u00e0 tr\u00e8s court terme le sujet. Les auteur.e.s pourront par exemple examiner les mani\u00e8res dont l\u2019usager est en quelque sorte en train de se montrer \u00e0 autrui dans une situation o\u00f9 il est mis en danger. Saltz (2014) qualifie de \u00ab self emperiled selfie<\/em> \u00bb cette modalit\u00e9 de selfie<\/em> consistant \u00e0 se prendre en photo dans une situation dangereuse[6]<\/a> (e.g., lors d\u2019un crash d\u2019avion, lors d\u2019une tuerie de masse) ou juste apr\u00e8s avoir \u00e9chapp\u00e9 \u00e0 un danger.<\/p>\nAxe 3. Enqu\u00eater et conceptualiser l\u2019ambigu\u00eft\u00e9<\/h3>\nDans le cadre de ce troisi\u00e8me axe, les contributions prendront davantage de hauteur et participeront \u00e0 la r\u00e9flexion sur les enjeux conceptuels li\u00e9s \u00e0 la difficult\u00e9 de th\u00e9matiser l\u2019ambigu\u00eft\u00e9. Elles pourront s\u2019appuyer sur des donn\u00e9es empiriques en provenance de terrains situ\u00e9s dans les espaces num\u00e9riques ou s\u2019en \u00e9carter afin d\u2019adopter un autre point de vue ou d\u2019enrichir la r\u00e9flexion par une d\u00e9marche comparative. L\u2019ambigu est une donn\u00e9e sociale tr\u00e8s pr\u00e9sente dans les conduites et les actions dans lesquelles les humains s\u2019engagent, tant dans le rapport \u00e0 soi que dans le rapport aux autres. S\u2019emp\u00eacher d\u2019examiner les conduites en ambigu\u00eft\u00e9 \u00e9quivaut \u00e0 se priver de saisir les diff\u00e9rentes fa\u00e7ons dont elle peut \u00eatre une propri\u00e9t\u00e9 de l\u2019action, ainsi que ses transformations contemporaines. Il semble y avoir une difficult\u00e9 \u00e0 int\u00e9grer l\u2019ambigu dans la compr\u00e9hension des dynamiques sociales. Cette difficult\u00e9 pourrait bien provenir de l\u2019h\u00e9ritage de la pens\u00e9e grecque qui n\u2019est pas bien arm\u00e9e pour penser la transition et l\u2019ind\u00e9termin\u00e9, et qui plut\u00f4t \u00ab morcelle, isole et stabilise \u00bb (Jullien, 2009). A l\u2019instar de l\u2019examen de la place donn\u00e9e au ludique, esquiv\u00e9 au XX\u00e8me si\u00e8cle par l\u2019effet d\u2019un effort immense \u00ab entrepris pour escamoter le hasard, l’inopine\u0301, l’inattendu, le discontinu et le jeu \u00bb (Duvignaud, 1980 : 14), les auteur.e.s pourront questionner le champ d\u2019expression particulier laiss\u00e9 \u00e0 l\u2019ambigu\u00eft\u00e9 durant ce premier quart du XXI\u00e8me si\u00e8cle ou adopter une perspective diachronique. L\u2019ambigu n\u2019est pas absent des r\u00e9flexions des sciences sociales ; il est trait\u00e9 au sein de r\u00e9flexions et de travaux classiques de sciences sociales (Bateson, Mead, 1942 ; Douglas, 2002 ; Goffman, 1991 ; 1973 ; L\u00e9vi-Strauss, 1962 ; Simmel, 1908). On trouve \u00e9galement des initiatives plus r\u00e9centes attestant un int\u00e9r\u00eat sociologique et anthropologique pour cette modalit\u00e9 d\u2019\u00eatre au monde (Tavory, 2009 ; Thomassen, 2009 ; Balandier, 2013 ; Berger, Romijn, 2016 ; Berger, Kroesen, 2016 ; Deener, 2017). Force est n\u00e9anmoins de constater qu\u2019on ne trouve pas de r\u00e9flexion collective empiriquement et conceptuellement \u00e9tay\u00e9e visant \u00e0 enqu\u00eater sp\u00e9cifiquement sur cette modalit\u00e9 de l\u2019action. Ce num\u00e9ro th\u00e9matique entend \u00e9galement y contribuer. Les auteur.e.s pourront discuter de l\u2019apport de travaux classiques et contemporains pour \u00e9laborer une socio-anthropologie de l\u2019ambigu\u00eft\u00e9 mais aussi proposer de nouveaux outils.<\/p>\nLes propositions de r\u00e9sum\u00e9 pourront ne pas se limiter \u00e0 ces seuls axes. Les propositions qui s\u2019\u00e9cartent de ces probl\u00e9matiques seront \u00e9galement examin\u00e9es avec grand int\u00e9r\u00eat. Des travaux issus de toutes disciplines des sciences sociales et portant sur des espaces g\u00e9ographiques et des aires th\u00e9matiques pluriels sont attendus. L\u2019une des contributions du num\u00e9ro sera d\u00e9di\u00e9e au commentaire d\u2019une ou plusieurs images renvoyant \u00e0 la th\u00e9matique de l\u2019ambigu\u00eft\u00e9.<\/p>\nModalit\u00e9s de soumission<\/h2>\nUne intention argument\u00e9e d\u2019environ 5\u00a0000 signes<\/strong> (entre 1 et 2 pages) accompagn\u00e9e d\u2019une bibliographie est attendue<\/p>\npour le 1er\u00a0novembre\u00a02021.<\/h3>\nElle pr\u00e9cisera l\u2019objet et le questionnement de recherche, les donn\u00e9es et la m\u00e9thodologie mobilis\u00e9es, comme les enseignements tir\u00e9s, afin de faciliter le travail d\u2019arbitrage.<\/p>\nElle doit \u00eatre adress\u00e9e au coordinateur du num\u00e9ro : Fran\u00e7ois Romijn (francois.romijn@ulb.be<\/a>).<\/p>\nLa notification des propositions pr\u00e9-s\u00e9lectionn\u00e9es sera donn\u00e9e aux auteur\u00b7rices d\u00e9but d\u00e9cembre. La remise des textes r\u00e9dig\u00e9s (entre 25\u00a0000 et 35\u00a0000 signes) est fix\u00e9e au\u00a015 avril 2022. La V2 apr\u00e8s \u00e9valuation des articles en double aveugle est attendue pour le\u00a015 juillet 2022.<\/p>\nLa parution du num\u00e9ro\u00a046 \u00ab Ambigu\u00eft\u00e9s num\u00e9riques. L\u2019ambigu\u00eft\u00e9 comme mode de communication<\/em> et pouvoir d\u2019agir<\/em> \u00bb aura lieu fin 2022.<\/p>\nBibliographie<\/h2>\nAuray N., (2011), \u00ab Les technologies de l’information et le r\u00e9gime exploratoire \u00bb, in : Van Andel P., Bourcier D. (\u00e9ds.), La serendipit\u00e9 dans les arts, les sciences et la d\u00e9cision<\/em>, pp. 329-343, Paris, \u00e9ditions Hermann.<\/p>\nAuray N., (2002), Politique de l’informatique et de l’information : les pionniers de la nouvelle fronti\u00e8re \u00e9lectronique<\/em>, Th\u00e8se de doctorat de sociologie, Paris, EHESS.<\/p>\nBalandier G. (2013), Anthropologie politique<\/em>, PUF, 288 p.<\/p>\nBateson G., Mead M., (1942), Balinese Character : A Photographic Analysis, volume 2<\/em>, New York, New York Academy of Sciences, 277 p.<\/p>\nBaudrillard J. (1981), Simulacre et simulation<\/em>, Galil\u00e9e, 227 p.<\/p>\nBeeman W.O. (1976), \u00ab Status, style and strategy in Iranian interactions \u00bb, Anthropol<\/em>. <\/em>Linguist<\/em>, vol. 18, n\u00b0 7, pp. 305-322.<\/p>\nBerger P., Kroesen J. (dir.), (2016), Ultimate Ambiguities, Investigating Death and Liminality<\/em>, Berghahn, 269 p.<\/p>\nBerger M., Romijn F., (2016), \u00ab Participer ou presque. In-actualisation de la participation du quidam aux questions de sant\u00e9 \u00bb, Questions de communication<\/em>, vol. 30, n\u00b0 2, pp. 91-118.<\/p>\nBrager J., (2015), \u00ab The Selfie and the Other : Consuming Viral Tragedy and Social Media (After)lives \u00bb, International Journal of Communication, <\/em>vol. 9, pp. 1660\u20131671.<\/p>\nDeener A. (2017), \u00ab The Uses of Ambiguity in Sociological Theorizing : Three Ethnographic Approaches \u00bb, Sociological Theory<\/em>, vol 35, n\u00b0 4, pp. 359\u2013379.<\/p>\nDouglas M. (2002), Purity and Danger. An Analysis of Concepts of Pollution and Taboo<\/em>, Routledge, 272 p.<\/p>\nDuvignaud J. (1980), Le jeu du jeu<\/em>, 58 p.<\/p>\nGoffman E., (1991 [1974]), Les cadres de l\u2019exp\u00e9rience<\/em>, traduit par I. Joseph, Les Editions de Minuit, 576 p.<\/p>\nGoffman E., (1973 [1963]), La mise en sc\u00e8ne de la vie quotidienne. Tome 2. Les Relations en public<\/em>, \u00c9ditions de Minuit, coll. \u00ab Le Sens Commun \u00bb, 368 p.<\/p>\nJank\u00e9l\u00e9vitch V., (1964), L\u2019ironie<\/em>, champs, essais, 178 p.<\/p>\nJullien F. (2009), Les transformations silencieuses<\/em>, Grasset, 200 p.<\/p>\nL\u00e9vi-Strauss C. (1962), La pens\u00e9e sauvage<\/em>, Paris, Pion, 395 p<\/p>\nLobinger K., Brantner C., (2015), \u00ab Genuine or Phony ? A Q-sort Study of the Perceived Authenticity of self-photographs and selfies \u00bb, Annual Conference, International Communication Associatio<\/em>n, 21-25 mai 2015, San Juan, Puerto Rico.<\/p>\nMary A. (2000), Le bricolage africain des h\u00e9ros chr\u00e9tiens<\/em>, Pars, le Cerf.<\/p>\nM\u00e9lice A. (2009), \u00ab Un concept l\u00e9vi-straussien d\u00e9construit : Le \u00ab bricolage \u00bb, Les temps Modernes<\/em>, 5, n\u00b0 656, pp. 83-98.<\/p>\nMourques E., Renard C. (2018), \u00ab Pourquoi il faut lire Claude L\u00e9vi-Strauss aujourd’hui \u00bb, France Culture, Savoirs, 15 ao\u00fbt 2018, <\/strong>URL : https:\/\/www.franceculture.fr\/video\/pourquoi-lire-claude-levi-strauss-aujourdhui.<\/p>\nPaldacci M., (2003), \u00ab Le blogueur \u00e0 l\u2019\u00e9preuve de son blog \u00bb, R\u00e9seaux<\/em>, n\u00b0 138, pp. 73\u2013107.<\/p>\nSaltz J., \u00ab Art at Arm\u2019s Length : A History of the Selfie \u00bb, janvier 2014, URL : http:\/\/www.vulture.com\/2014\/01\/history9of9the9selfie.html.<\/p>\nSenft T.M., Baym N.K., (2015) \u00ab What Does the Selfie Say ? Investigating a Global Phenomenon \u00bb, International Journal of Communication<\/em>, n\u00b0 9, pp. 1588\u20131606.<\/p>\nSimmel G., (1999 [1908]), \u00ab Psychologie de la coquetterie \u00bb, in : Philosophie de l\u2019amour<\/em>, Paris, \u00c9ditions Rivages, pp. 123\u2013145.<\/p>\nTavory I., (2009), \u00ab The structure of flirtation. On the construction of interactional ambiguity \u00bb, Studies In Symbolic Interaction<\/em>, vol. 33, pp. 59\u201374.<\/p>\nThevenot L., (2006), L\u2019action au pluriel. Sociologie des r\u00e9gimes d\u2019engagements<\/em>, la D\u00e9couverte, 312 p.<\/p>\nThomassen B., (2009), \u00ab The Uses and Meanings of Liminality \u00bb, International Political Anthropology<\/em>, vol. 2, n\u00b0 1.<\/p>\nVelkovska J., (2002), \u00ab L\u2019intimit\u00e9 anonyme dans les conversations \u00e9lectroniques sur les webchats <\/em> \u00bb, Sociologie du travail<\/em>, vol. 44, pp. 193\u2013213.<\/p>\nNotes<\/h2>\n[1]<\/a> Voir par exemple \u00ab Romanes eunt domus \u00bb, 9gag.com, URL : https:\/\/9gag.com\/gag\/aVw1dRn ou <\/em>\u00ab Capitol Rotunda m\u00e8me \u00bb, Le Soir, URL : https:\/\/www.lesoir.be\/350269\/article\/2021-01-21\/quand-bernie-sanders-devient-un-meme-viral-sur-les-reseaux-sociaux-photos.<\/p>\n[2]<\/a> https:\/\/dogecoin.com.<\/p>\n[3]<\/a> https:\/\/www.mediapart.fr\/journal\/france\/070621\/des-youtubeurs-d-extreme-droite-simulent-l-execution-d-un-gauchiste.<\/p>\n[4]<\/a> Le Pr\u00e9sident fran\u00e7ais Emmanuel Macron pris en photo alors qu\u2019il accompagne une \u00e9quipe en maraude sociale. Compte Instagram de Soazig de la Moissonni\u00e8re, URL : https:\/\/www.instagram.com\/p\/BuQyCPrBfOv\/?utm_medium=copy_link.<\/p>\n[5]<\/a> Marina Hyde, The Guardian, https:\/\/www.theguardian.com\/commentisfree\/2021\/feb\/02\/instagram-influencers-dubai?CMP=fb_gu&utm_medium=Social&utm_source=Facebook&fbclid=IwAR0dgufIoGQe5QE3_8vKoFH374Kyk7JWMP634tgcLXHOi3Ly4CoWmLlD0kw#Echobox=1612284686<\/p>\n[6]<\/a> Un photographe am\u00e9ricain prend un selfie \u00e0 proximit\u00e9 imm\u00e9diate d\u2019un grizzly dans le Parc National de Katmai, Alaska. Paul Souders \/ Design Pics\/Getty Images\/First Light. Tir\u00e9 de https:\/\/www.theguardian.com\/artanddesign\/2015\/dec\/28\/selfies-danger-death-2015?CMP=share_btn_tw<\/p>\n<\/p><\/div>\n\nMots-cl\u00e9s<\/h3>\n\nMots-cl\u00e9s<\/span><\/span><\/li>\nAnthropologie<\/span><\/a><\/li>\nNum\u00e9rique<\/span><\/a><\/li>\nUsages<\/span><\/a><\/li>\n<\/ul><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/div>\n<\/p>\n","protected":false},"excerpt":{"rendered":"Mis en ligne le 30 septembre 2021 Informations \u00e9dit\u00e9es \u00e0 partir d\u2019une annonce Calenda. Th\u00e9matiques Num\u00e9rique : strat\u00e9gies, dispositifs et usages R\u00e9ponse attendue pour le 01\/11\/2021 Type de r\u00e9ponse R\u00e9sum\u00e9 […]<\/p>\n","protected":false},"author":957,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[28,60],"tags":[354,90,303],"thematique":[39],"sfsic":[],"class_list":["post-19653","post","type-post","status-publish","format-standard","hentry","category-aac-publication","category-article","tag-anthropologie","tag-numerique","tag-usages","thematique-numerique-strategies-dispositifs-et-usages","wp-sticky"],"acf":[],"yoast_head":"\nAmbigu\u00eft\u00e9s num\u00e9riques<\/title>\n<meta name=\"description\" content=\"Dans le cadre du num\u00e9ro 46 de la revue Socio-anthropologie, l\u2019ambigu\u00eft\u00e9 et ses d\u00e9clinaisons seront au c\u0153ur d\u2019une r\u00e9flexion sur les pratiques \u00e0 l\u2019\u0153uvre 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\n\t\t\t\t\t\t\tType de contribution attendue<\/span><\/span> Article<\/strong>\n\t\t\t\t\t<\/p>\n\n\t\t\t\t\t\t\tNom de la publication<\/span><\/span> Socio-anthropologie<\/strong>\n\t\t\t\t\t<\/p>\n<\/p><\/div>\n\nCoordinateurs<\/h3>\n\n\n\t\t\t\t\t\t\tFran\u00e7ois <\/span> Romijn<\/span>\t\t\t\t\t\t\t\t\t\t\t\t\t<\/li>\n<\/ul><\/div>\n\nContacts<\/h3>\n\n\n\t\t\t\t\t\t\tFrancois Romijn<\/span><\/span>\n\t\t\t\t\t\t\t\t\t\t\t\t\t\tfrancois.romijn@ulb.be<\/a>\n\t\t\t\t\t\t\t\t\t\t\t\t\t<\/li>\n<\/ul><\/div>\n\nSites internet de r\u00e9f\u00e9rence<\/h3>\n\n\n\t\t\t\t\t\t\tSite de la revue<\/a>\n\t\t\t\t\t\t<\/li>\n<\/ul><\/div>\n<\/p><\/div>\n<\/p><\/div>\n\n\n\nArgumentaire<\/h2>\nDans le cadre de ce num\u00e9ro th\u00e9matique, l\u2019ambigu\u00eft\u00e9 et ses d\u00e9clinaisons seront au c\u0153ur d\u2019une r\u00e9flexion sur les pratiques \u00e0 l\u2019\u0153uvre dans les espaces num\u00e9riques. Par num\u00e9rique, nous entendons au sens large l\u2019ensemble des espaces qui sont cr\u00e9\u00e9s par num\u00e9risation et o\u00f9 l\u2019imprim\u00e9 n\u2019est plus le m\u00e9dium exclusif de diffusion de la connaissance. Notre compr\u00e9hension de la fa\u00e7on dont un usager mobilise ces espaces ne se r\u00e9duit pas \u00e0 un humain se servant d\u2019un outil mais celle d\u2019un humain reconfigur\u00e9 par des pratiques qui occasionnent des transformations dans le rapport avec soi, les autres, et tout ce qui l\u2019entoure. Les espaces num\u00e9riques constituent un terrain privil\u00e9gi\u00e9 d\u2019observation pour mener une r\u00e9flexion sur la place de l\u2019ambigu\u00eft\u00e9 dans l\u2019action. Les travaux r\u00e9alis\u00e9s sur les modalit\u00e9s de communication, de rapports \u00e0 soi et aux autres, qui s\u2019exercent dans les espaces num\u00e9riques mettent au jour des pratiques o\u00f9 l\u2019ambigu\u00eft\u00e9 semble \u00eatre un \u00e9l\u00e9ment constitutif bien que celles-ci soient rarement trait\u00e9es sous cet angle. Ainsi, les espaces en ligne faciliteraient \u00ab les conditions de l\u2019effacement d\u2019un certain nombre d\u2019oppositions et [mettraient] en d\u00e9faut l\u2019apparence schizophr\u00e9nique d\u2019une pratique qui se veut \u00e0 la fois intime et publique \u00bb (Paldacci, 2003). Le rapport \u00e0 soi et \u00e0 l\u2019autre sur les espaces num\u00e9riques se construirait notamment dans une tension entre l\u2019intime et l\u2019anonyme (Velkovska, 2002). Les pratiques de pr\u00e9sentation de soi sur la toile attestent tant une diminution de l\u2019appr\u00eatement classique pour le public (Th\u00e9venot, 2006 ; Auray, 2000 ; 2011) qu\u2019un affaiblissement des fronti\u00e8res entre le priv\u00e9 et le public ; Internet vient ainsi questionner l\u2019embarras goffmanien (1973) constitutif de nos interactions avec autrui. La toile propose en effet de nouveaux moyens d\u2019expression ; en outre, elle multiplie les moyens d\u2019exposer des troubles intimes et des difficult\u00e9s qui se posent aux humains. Dans ce cadre, le cheminement de l\u2019usager passe notamment par des ambigu\u00eft\u00e9s dans la pr\u00e9sentation de soi avec laquelle la personne peut jouer. Bien que la pr\u00e9sentation de soi soit difficilement dissociable et d\u2019ailleurs souvent soigneusement articul\u00e9e au contenu du message \u00e0 transmettre, on peut distinguer une autre modalit\u00e9 d\u2019ambigu\u00eft\u00e9 observable cette fois au niveau du sens pr\u00eat\u00e9 aux messages transmis ou de la superposition des sens \u00e0 leur donner. On observe cette modalit\u00e9 dans la pratique d\u00e9sormais tr\u00e8s banale du selfie<\/em>, qui est en soi une synth\u00e8se plus ou moins subtile, aux formes plurielles, entre l\u2019insignifiant et le signifiant (Saltz, 2014 ; Senft, Baym, 2015). On l\u2019observe \u00e9galement au travers des nombreuses pratiques de d\u00e9tournements, en particulier celle du m\u00eame[1]<\/a>. On peut \u00e9galement l\u2019apercevoir dans des pratiques aussi h\u00e9t\u00e9roclites que l\u2019engagement d\u2019une communaut\u00e9 d\u2019investisseurs pour une monnaie virtuelle pourtant cr\u00e9\u00e9e comme une plaisanterie ironique dans le but de tourner en d\u00e9rision l\u2019engouement sp\u00e9culatif pour la cr\u00e9ation de cryptomonnaies[2]<\/a> ou dans la pratique d\u2019influenceurs d\u2019extr\u00eame droite qui mobilise lourdement l\u2019ambigu\u00eft\u00e9 pour faire passer des messages politiques violents[3]<\/a>. Les espaces num\u00e9riques semblent offrir une palette sans pr\u00e9c\u00e9dent de possibilit\u00e9s de jongler, suspendre, contourner, ironiser, composer avec la tension inh\u00e9rente \u00e0 des propositions contradictoires.<\/p>\nAfin de contribuer \u00e0 l\u2019examen des fa\u00e7ons dont les espaces num\u00e9riques (pr\u00e9)disposent \u00e0 une culture de l\u2019ambigu\u00eft\u00e9, les r\u00e9flexions des auteur.e.s porteront tant sur les acteurs, que sur les pratiques, que sur les discours. Leurs contributions viseront \u00e0 \u00e9tudier finement ce qu\u2019il y a d\u2019ambigu dans les pratiques num\u00e9riques. Il s\u2019agit ainsi de d\u00e9busquer l\u2019ambigu\u00eft\u00e9 dans les pratiques \u00e0 l\u2019\u0153uvre, de la prendre au s\u00e9rieux, de la d\u00e9crire, de la comprendre et enfin de la critiquer. Sur tout le continuum allant de pratiques a priori plus l\u00e9g\u00e8res \u00e0 d\u2019autres, plus imm\u00e9diatement politiques[4]<\/a> ou militantes, les chercheurs en sciences sociales d\u00e9crypteront attentivement ce que l\u2019ambigu\u00eft\u00e9 nous dit sur les transformations anthropologiques du rapport \u00e0 soi et aux autres. Ils auront pour objectif de nous faire gagner en r\u00e9flexivit\u00e9, en attention et en vigilance d\u00e9mocratique. Leurs r\u00e9flexions nous permettront d\u2019explorer tant des questions de fond (anthropologiques, sociologiques et politiques) que des enjeux m\u00e9thodologiques et conceptuels. Au sens large, les auteur\u00b7e\u00b7s contribueront \u00e0 la question transversale suivante : quels sont les tenants et les aboutissants du pouvoir d\u2019agir<\/em> qui accompagne les conduites en ambigu\u00eft\u00e9 dans les espaces num\u00e9riques ? Quel pouvoir r\u00e9side dans des pratiques qui tant\u00f4t masquent ou r\u00e9v\u00e8lent des contradictions entre des propositions contradictoires, tant\u00f4t g\u00e9n\u00e8rent, jouent ou d\u00e9samorcent des tensions entre des niveaux du r\u00e9el ? S\u2019agit-il, comme pour le mythe l\u00e9vi-straussien, d\u2019escamoter le r\u00e9el pour mieux le vivre ? S\u2019agit-il, comme pour l\u2019ironie, d\u2019identifier un point de tension o\u00f9 se joue \u00e0 la fois le fait de se lib\u00e9rer, de se d\u00e9tacher et de s\u2019enfermer dans le m\u00eame mouvement sans conna\u00eetre \u00ab la trag\u00e9die de l\u2019\u00e9cart\u00e8lement \u00bb (Jank\u00e9l\u00e9vitch, 1964 : 111) ?<\/p>\nPour les aider dans leur cheminement, les auteur.e.s pourront inscrire leur contribution dans le(s) axes de r\u00e9flexions suivants :<\/p>\nAxe 1. Les pratiques de l\u2019ambigu\u00eft\u00e9<\/h3>\nLes auteur.e.s s\u2019int\u00e9resseront aux diff\u00e9rentes formes et expressions que rev\u00eat l\u2019ambigu\u00eft\u00e9 dans les espaces num\u00e9riques. Ils traiteront la diversit\u00e9 des dynamiques \u00e0 l\u2019\u0153uvre et des pouvoirs d\u2019agir sous-jacents. Ils montreront comment du sens peut \u00eatre produit de d\u00e9coupages troubl\u00e9s, de fronti\u00e8res brouill\u00e9es. Ils montreront que la confusion, l\u2019\u00e9quivocit\u00e9, le flottant peut \u00eatre sources de cr\u00e9ativit\u00e9. Il peut s\u2019agir d\u2019examiner les fa\u00e7ons dont les usagers d\u2019espaces num\u00e9riques suspendent, \u00e9ludent ou masquent la tension entre des propositions contradictoires ; que ce soit entre l\u2019authentique et l\u2019inauthentique, le drame et l\u2019insignifiance, le tragique et le l\u00e9ger ou encore la d\u00e9claration politique et l\u2019humour. Les pratiques d\u2019exposition de soi et de son quotidien rompent r\u00e9guli\u00e8rement la tension entre ce qui serait jug\u00e9 authentique et ce qui ne le serait pas. Dans son examen de la pluralit\u00e9 des types de selfies<\/em>, Jerry Saltz (2014) met en \u00e9vidence la diversification croissante de leur mise en forme, de leur caract\u00e8re esth\u00e9tique, des situations o\u00f9 ils sont r\u00e9alis\u00e9s et des acteurs qui s\u2019y adonnent (usagers ordinaires ou membres des \u00e9lites culturelles ou politiques). Saltz montre que, \u00e0 travers cette pratique anodine du selfie<\/em>, les fronti\u00e8res entre le priv\u00e9 et le public sont chaque fois red\u00e9finies. Cette red\u00e9finition repose sur un d\u00e9placement du curseur entre ce qui est jug\u00e9 signifiant ou insignifiant, authentique ou inauthentique. Afin d\u2019\u00eatre valablement re\u00e7u, le selfie <\/em>doit m\u00e9nager la tension omnipr\u00e9sente entre le soup\u00e7on d\u2019inauthenticit\u00e9 qu\u2019il occasionne et l\u2019authenticit\u00e9 de la d\u00e9marche de l\u2019usager. Cette inauthenticit\u00e9 fait, dans certains cas, l\u2019objet d\u2019un travail intentionnel et explicite de suspension du doute qui pourrait naitre chez le spectateur : notamment l\u2019usage de hashtags <\/em>sur les r\u00e9seaux sociaux visant \u00e0 dissiper ce type d\u2019ambigu\u00eft\u00e9 (#filterfakers<\/em>, #selfiefails<\/em>) (Lobinger & Brantner, 2015). Les pratiques en ambigu\u00eft\u00e9 n\u2019apparaissent pas seulement sous la forme d\u2019une contradiction qui serait masqu\u00e9e. Les dynamiques \u00e0 l\u2019\u0153uvre peuvent au contraire g\u00e9n\u00e9rer des contradictions explicites ou permettre d\u2019en traverser lorsque l\u2019ambigu d\u00e9samorce ou met de l\u2019ordre dans des tensions qui \u00e9taient jusque-l\u00e0 rest\u00e9es souterraines. Plut\u00f4t que de les masquer, certaines dynamiques \u00e0 l\u2019\u0153uvre peuvent aussi consister \u00e0 jouer pr\u00e9cis\u00e9ment avec l\u2019ambigu\u00eft\u00e9 sans escamoter les propositions contradictoires sous-jacentes.<\/p>\nAxe 2. L\u2019usager et les op\u00e9rations de continuit\u00e9 et de distanciation avec soi et les autres<\/h3>\nLes contributeur.trice.s s\u2019int\u00e9resseront aux effets des conduites en ambigu\u00eft\u00e9 sur la construction identitaire dans les espaces num\u00e9riques. Il s\u2019agit moins d\u2019examiner la pratique de l\u2019ambigu\u00eft\u00e9 que de s\u2019int\u00e9resser ici \u00e0 celui qui la pratique, \u00e0 la subjectivit\u00e9 de l\u2019usager et aux logiques sous-jacentes \u00e0 son action. Alors que s\u2019intensifient la multiplicit\u00e9 et la superposition des canaux de la communication dans les espaces num\u00e9riques, il semble important de documenter ce que ces nouvelles fa\u00e7ons de communiquer \u2013 de faire du commun \u2013 entrainent au niveau de la subjectivit\u00e9 de l\u2019usager ; notamment en comparaison \u2013 synchronique ou diachronique \u2013 avec le rapport au monde des personnes qui ne recourent pas au num\u00e9rique. Dans le cas o\u00f9 les usagers sont conscients du caract\u00e8re composite de leurs postures, pourquoi ne le questionnent-ils pas n\u00e9cessairement ? Est-ce que la question morale sous-jacente est suspendue et comment en rendre compte ? Qu\u2019est-ce qui anime l\u2019usager des espaces num\u00e9riques qui tente d\u2019\u00e9chapper \u00e0 ce qui trahirait par exemple l\u2019authenticit\u00e9 ou la l\u00e9g\u00e8ret\u00e9 de sa conduite ? Quels liens avec l\u2019expression d\u2019une critique ? Les contributions pourront questionner ce qu\u2019il se passe quand l\u2019ambigu\u00eft\u00e9 est soit amen\u00e9e \u00e0 se dissiper soit qu\u2019elle n\u2019est pas assez cr\u00e9dible ou mal perform\u00e9e. Dans ce cadre, il peut \u00eatre int\u00e9ressant de confronter les usagers \u00e0 l\u2019ambivalence de leurs conduites. Comme l\u2019illustre par exemple le cas r\u00e9cent du d\u00e9samour de followers<\/em> pour leurs influenceurs favoris qui auraient tout juste d\u00e9couvert que la d\u00e9marche de ces derniers n\u2019est pas compl\u00e8tement d\u00e9sint\u00e9ress\u00e9e[5]<\/a>. Inversement, si l\u2019ambigu\u00eft\u00e9 correspond \u00e0 une situation qu\u2019on ne peut pas nommer autrement, qui \u00e9mane de l\u2019avant-institu\u00e9, de l\u2019avant-mise-en-ordre, les auteur.e.s pourront interroger comment une pratique en ambigu\u00eft\u00e9 se trouve institu\u00e9e, se stabilise, devient plus durable. Une autre piste \u00e0 explorer r\u00e9side dans l\u2019examen des enjeux d\u2019une conduite amenant la personne \u00e0 privil\u00e9gier l\u2019interpellation d\u2019autrui dans des situations qui semblent pourtant n\u00e9cessiter l\u2019expression de sa vuln\u00e9rabilit\u00e9 et\/ou une demande de sollicitude. Les arrangements de la personne qui s\u2019expose en ligne contiennent parfois le paniquant, en faisant osciller \u00e0 tr\u00e8s court terme le sujet. Les auteur.e.s pourront par exemple examiner les mani\u00e8res dont l\u2019usager est en quelque sorte en train de se montrer \u00e0 autrui dans une situation o\u00f9 il est mis en danger. Saltz (2014) qualifie de \u00ab self emperiled selfie<\/em> \u00bb cette modalit\u00e9 de selfie<\/em> consistant \u00e0 se prendre en photo dans une situation dangereuse[6]<\/a> (e.g., lors d\u2019un crash d\u2019avion, lors d\u2019une tuerie de masse) ou juste apr\u00e8s avoir \u00e9chapp\u00e9 \u00e0 un danger.<\/p>\nAxe 3. Enqu\u00eater et conceptualiser l\u2019ambigu\u00eft\u00e9<\/h3>\nDans le cadre de ce troisi\u00e8me axe, les contributions prendront davantage de hauteur et participeront \u00e0 la r\u00e9flexion sur les enjeux conceptuels li\u00e9s \u00e0 la difficult\u00e9 de th\u00e9matiser l\u2019ambigu\u00eft\u00e9. Elles pourront s\u2019appuyer sur des donn\u00e9es empiriques en provenance de terrains situ\u00e9s dans les espaces num\u00e9riques ou s\u2019en \u00e9carter afin d\u2019adopter un autre point de vue ou d\u2019enrichir la r\u00e9flexion par une d\u00e9marche comparative. L\u2019ambigu est une donn\u00e9e sociale tr\u00e8s pr\u00e9sente dans les conduites et les actions dans lesquelles les humains s\u2019engagent, tant dans le rapport \u00e0 soi que dans le rapport aux autres. S\u2019emp\u00eacher d\u2019examiner les conduites en ambigu\u00eft\u00e9 \u00e9quivaut \u00e0 se priver de saisir les diff\u00e9rentes fa\u00e7ons dont elle peut \u00eatre une propri\u00e9t\u00e9 de l\u2019action, ainsi que ses transformations contemporaines. Il semble y avoir une difficult\u00e9 \u00e0 int\u00e9grer l\u2019ambigu dans la compr\u00e9hension des dynamiques sociales. Cette difficult\u00e9 pourrait bien provenir de l\u2019h\u00e9ritage de la pens\u00e9e grecque qui n\u2019est pas bien arm\u00e9e pour penser la transition et l\u2019ind\u00e9termin\u00e9, et qui plut\u00f4t \u00ab morcelle, isole et stabilise \u00bb (Jullien, 2009). A l\u2019instar de l\u2019examen de la place donn\u00e9e au ludique, esquiv\u00e9 au XX\u00e8me si\u00e8cle par l\u2019effet d\u2019un effort immense \u00ab entrepris pour escamoter le hasard, l’inopine\u0301, l’inattendu, le discontinu et le jeu \u00bb (Duvignaud, 1980 : 14), les auteur.e.s pourront questionner le champ d\u2019expression particulier laiss\u00e9 \u00e0 l\u2019ambigu\u00eft\u00e9 durant ce premier quart du XXI\u00e8me si\u00e8cle ou adopter une perspective diachronique. L\u2019ambigu n\u2019est pas absent des r\u00e9flexions des sciences sociales ; il est trait\u00e9 au sein de r\u00e9flexions et de travaux classiques de sciences sociales (Bateson, Mead, 1942 ; Douglas, 2002 ; Goffman, 1991 ; 1973 ; L\u00e9vi-Strauss, 1962 ; Simmel, 1908). On trouve \u00e9galement des initiatives plus r\u00e9centes attestant un int\u00e9r\u00eat sociologique et anthropologique pour cette modalit\u00e9 d\u2019\u00eatre au monde (Tavory, 2009 ; Thomassen, 2009 ; Balandier, 2013 ; Berger, Romijn, 2016 ; Berger, Kroesen, 2016 ; Deener, 2017). Force est n\u00e9anmoins de constater qu\u2019on ne trouve pas de r\u00e9flexion collective empiriquement et conceptuellement \u00e9tay\u00e9e visant \u00e0 enqu\u00eater sp\u00e9cifiquement sur cette modalit\u00e9 de l\u2019action. Ce num\u00e9ro th\u00e9matique entend \u00e9galement y contribuer. Les auteur.e.s pourront discuter de l\u2019apport de travaux classiques et contemporains pour \u00e9laborer une socio-anthropologie de l\u2019ambigu\u00eft\u00e9 mais aussi proposer de nouveaux outils.<\/p>\nLes propositions de r\u00e9sum\u00e9 pourront ne pas se limiter \u00e0 ces seuls axes. Les propositions qui s\u2019\u00e9cartent de ces probl\u00e9matiques seront \u00e9galement examin\u00e9es avec grand int\u00e9r\u00eat. Des travaux issus de toutes disciplines des sciences sociales et portant sur des espaces g\u00e9ographiques et des aires th\u00e9matiques pluriels sont attendus. L\u2019une des contributions du num\u00e9ro sera d\u00e9di\u00e9e au commentaire d\u2019une ou plusieurs images renvoyant \u00e0 la th\u00e9matique de l\u2019ambigu\u00eft\u00e9.<\/p>\nModalit\u00e9s de soumission<\/h2>\nUne intention argument\u00e9e d\u2019environ 5\u00a0000 signes<\/strong> (entre 1 et 2 pages) accompagn\u00e9e d\u2019une bibliographie est attendue<\/p>\npour le 1er\u00a0novembre\u00a02021.<\/h3>\nElle pr\u00e9cisera l\u2019objet et le questionnement de recherche, les donn\u00e9es et la m\u00e9thodologie mobilis\u00e9es, comme les enseignements tir\u00e9s, afin de faciliter le travail d\u2019arbitrage.<\/p>\nElle doit \u00eatre adress\u00e9e au coordinateur du num\u00e9ro : Fran\u00e7ois Romijn (francois.romijn@ulb.be<\/a>).<\/p>\nLa notification des propositions pr\u00e9-s\u00e9lectionn\u00e9es sera donn\u00e9e aux auteur\u00b7rices d\u00e9but d\u00e9cembre. La remise des textes r\u00e9dig\u00e9s (entre 25\u00a0000 et 35\u00a0000 signes) est fix\u00e9e au\u00a015 avril 2022. La V2 apr\u00e8s \u00e9valuation des articles en double aveugle est attendue pour le\u00a015 juillet 2022.<\/p>\nLa parution du num\u00e9ro\u00a046 \u00ab Ambigu\u00eft\u00e9s num\u00e9riques. L\u2019ambigu\u00eft\u00e9 comme mode de communication<\/em> et pouvoir d\u2019agir<\/em> \u00bb aura lieu fin 2022.<\/p>\nBibliographie<\/h2>\nAuray N., (2011), \u00ab Les technologies de l’information et le r\u00e9gime exploratoire \u00bb, in : Van Andel P., Bourcier D. (\u00e9ds.), La serendipit\u00e9 dans les arts, les sciences et la d\u00e9cision<\/em>, pp. 329-343, Paris, \u00e9ditions Hermann.<\/p>\nAuray N., (2002), Politique de l’informatique et de l’information : les pionniers de la nouvelle fronti\u00e8re \u00e9lectronique<\/em>, Th\u00e8se de doctorat de sociologie, Paris, EHESS.<\/p>\nBalandier G. (2013), Anthropologie politique<\/em>, PUF, 288 p.<\/p>\nBateson G., Mead M., (1942), Balinese Character : A Photographic Analysis, volume 2<\/em>, New York, New York Academy of Sciences, 277 p.<\/p>\nBaudrillard J. (1981), Simulacre et simulation<\/em>, Galil\u00e9e, 227 p.<\/p>\nBeeman W.O. (1976), \u00ab Status, style and strategy in Iranian interactions \u00bb, Anthropol<\/em>. <\/em>Linguist<\/em>, vol. 18, n\u00b0 7, pp. 305-322.<\/p>\nBerger P., Kroesen J. (dir.), (2016), Ultimate Ambiguities, Investigating Death and Liminality<\/em>, Berghahn, 269 p.<\/p>\nBerger M., Romijn F., (2016), \u00ab Participer ou presque. In-actualisation de la participation du quidam aux questions de sant\u00e9 \u00bb, Questions de communication<\/em>, vol. 30, n\u00b0 2, pp. 91-118.<\/p>\nBrager J., (2015), \u00ab The Selfie and the Other : Consuming Viral Tragedy and Social Media (After)lives \u00bb, International Journal of Communication, <\/em>vol. 9, pp. 1660\u20131671.<\/p>\nDeener A. (2017), \u00ab The Uses of Ambiguity in Sociological Theorizing : Three Ethnographic Approaches \u00bb, Sociological Theory<\/em>, vol 35, n\u00b0 4, pp. 359\u2013379.<\/p>\nDouglas M. (2002), Purity and Danger. An Analysis of Concepts of Pollution and Taboo<\/em>, Routledge, 272 p.<\/p>\nDuvignaud J. (1980), Le jeu du jeu<\/em>, 58 p.<\/p>\nGoffman E., (1991 [1974]), Les cadres de l\u2019exp\u00e9rience<\/em>, traduit par I. Joseph, Les Editions de Minuit, 576 p.<\/p>\nGoffman E., (1973 [1963]), La mise en sc\u00e8ne de la vie quotidienne. Tome 2. Les Relations en public<\/em>, \u00c9ditions de Minuit, coll. \u00ab Le Sens Commun \u00bb, 368 p.<\/p>\nJank\u00e9l\u00e9vitch V., (1964), L\u2019ironie<\/em>, champs, essais, 178 p.<\/p>\nJullien F. (2009), Les transformations silencieuses<\/em>, Grasset, 200 p.<\/p>\nL\u00e9vi-Strauss C. (1962), La pens\u00e9e sauvage<\/em>, Paris, Pion, 395 p<\/p>\nLobinger K., Brantner C., (2015), \u00ab Genuine or Phony ? A Q-sort Study of the Perceived Authenticity of self-photographs and selfies \u00bb, Annual Conference, International Communication Associatio<\/em>n, 21-25 mai 2015, San Juan, Puerto Rico.<\/p>\nMary A. (2000), Le bricolage africain des h\u00e9ros chr\u00e9tiens<\/em>, Pars, le Cerf.<\/p>\nM\u00e9lice A. (2009), \u00ab Un concept l\u00e9vi-straussien d\u00e9construit : Le \u00ab bricolage \u00bb, Les temps Modernes<\/em>, 5, n\u00b0 656, pp. 83-98.<\/p>\nMourques E., Renard C. (2018), \u00ab Pourquoi il faut lire Claude L\u00e9vi-Strauss aujourd’hui \u00bb, France Culture, Savoirs, 15 ao\u00fbt 2018, <\/strong>URL : https:\/\/www.franceculture.fr\/video\/pourquoi-lire-claude-levi-strauss-aujourdhui.<\/p>\nPaldacci M., (2003), \u00ab Le blogueur \u00e0 l\u2019\u00e9preuve de son blog \u00bb, R\u00e9seaux<\/em>, n\u00b0 138, pp. 73\u2013107.<\/p>\nSaltz J., \u00ab Art at Arm\u2019s Length : A History of the Selfie \u00bb, janvier 2014, URL : http:\/\/www.vulture.com\/2014\/01\/history9of9the9selfie.html.<\/p>\nSenft T.M., Baym N.K., (2015) \u00ab What Does the Selfie Say ? Investigating a Global Phenomenon \u00bb, International Journal of Communication<\/em>, n\u00b0 9, pp. 1588\u20131606.<\/p>\nSimmel G., (1999 [1908]), \u00ab Psychologie de la coquetterie \u00bb, in : Philosophie de l\u2019amour<\/em>, Paris, \u00c9ditions Rivages, pp. 123\u2013145.<\/p>\nTavory I., (2009), \u00ab The structure of flirtation. On the construction of interactional ambiguity \u00bb, Studies In Symbolic Interaction<\/em>, vol. 33, pp. 59\u201374.<\/p>\nThevenot L., (2006), L\u2019action au pluriel. Sociologie des r\u00e9gimes d\u2019engagements<\/em>, la D\u00e9couverte, 312 p.<\/p>\nThomassen B., (2009), \u00ab The Uses and Meanings of Liminality \u00bb, International Political Anthropology<\/em>, vol. 2, n\u00b0 1.<\/p>\nVelkovska J., (2002), \u00ab L\u2019intimit\u00e9 anonyme dans les conversations \u00e9lectroniques sur les webchats <\/em> \u00bb, Sociologie du travail<\/em>, vol. 44, pp. 193\u2013213.<\/p>\nNotes<\/h2>\n[1]<\/a> Voir par exemple \u00ab Romanes eunt domus \u00bb, 9gag.com, URL : https:\/\/9gag.com\/gag\/aVw1dRn ou <\/em>\u00ab Capitol Rotunda m\u00e8me \u00bb, Le Soir, URL : https:\/\/www.lesoir.be\/350269\/article\/2021-01-21\/quand-bernie-sanders-devient-un-meme-viral-sur-les-reseaux-sociaux-photos.<\/p>\n[2]<\/a> https:\/\/dogecoin.com.<\/p>\n[3]<\/a> https:\/\/www.mediapart.fr\/journal\/france\/070621\/des-youtubeurs-d-extreme-droite-simulent-l-execution-d-un-gauchiste.<\/p>\n[4]<\/a> Le Pr\u00e9sident fran\u00e7ais Emmanuel Macron pris en photo alors qu\u2019il accompagne une \u00e9quipe en maraude sociale. Compte Instagram de Soazig de la Moissonni\u00e8re, URL : https:\/\/www.instagram.com\/p\/BuQyCPrBfOv\/?utm_medium=copy_link.<\/p>\n[5]<\/a> Marina Hyde, The Guardian, https:\/\/www.theguardian.com\/commentisfree\/2021\/feb\/02\/instagram-influencers-dubai?CMP=fb_gu&utm_medium=Social&utm_source=Facebook&fbclid=IwAR0dgufIoGQe5QE3_8vKoFH374Kyk7JWMP634tgcLXHOi3Ly4CoWmLlD0kw#Echobox=1612284686<\/p>\n[6]<\/a> Un photographe am\u00e9ricain prend un selfie \u00e0 proximit\u00e9 imm\u00e9diate d\u2019un grizzly dans le Parc National de Katmai, Alaska. Paul Souders \/ Design Pics\/Getty Images\/First Light. Tir\u00e9 de https:\/\/www.theguardian.com\/artanddesign\/2015\/dec\/28\/selfies-danger-death-2015?CMP=share_btn_tw<\/p>\n<\/p><\/div>\n\nMots-cl\u00e9s<\/h3>\n\nMots-cl\u00e9s<\/span><\/span><\/li>\nAnthropologie<\/span><\/a><\/li>\nNum\u00e9rique<\/span><\/a><\/li>\nUsages<\/span><\/a><\/li>\n<\/ul><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/div>\n<\/p>\n","protected":false},"excerpt":{"rendered":"Mis en ligne le 30 septembre 2021 Informations \u00e9dit\u00e9es \u00e0 partir d\u2019une annonce Calenda. Th\u00e9matiques Num\u00e9rique : strat\u00e9gies, dispositifs et usages R\u00e9ponse attendue pour le 01\/11\/2021 Type de r\u00e9ponse R\u00e9sum\u00e9 […]<\/p>\n","protected":false},"author":957,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[28,60],"tags":[354,90,303],"thematique":[39],"sfsic":[],"class_list":["post-19653","post","type-post","status-publish","format-standard","hentry","category-aac-publication","category-article","tag-anthropologie","tag-numerique","tag-usages","thematique-numerique-strategies-dispositifs-et-usages","wp-sticky"],"acf":[],"yoast_head":"\nAmbigu\u00eft\u00e9s num\u00e9riques<\/title>\n<meta name=\"description\" content=\"Dans le cadre du num\u00e9ro 46 de la revue Socio-anthropologie, l\u2019ambigu\u00eft\u00e9 et ses d\u00e9clinaisons seront au c\u0153ur d\u2019une r\u00e9flexion sur les pratiques \u00e0 l\u2019\u0153uvre 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\n\t\t\t\t\t\t\tNom de la publication<\/span><\/span> Socio-anthropologie<\/strong>\n\t\t\t\t\t<\/p>\n<\/p><\/div>\n\nCoordinateurs<\/h3>\n\n\n\t\t\t\t\t\t\tFran\u00e7ois <\/span> Romijn<\/span>\t\t\t\t\t\t\t\t\t\t\t\t\t<\/li>\n<\/ul><\/div>\n\nContacts<\/h3>\n\n\n\t\t\t\t\t\t\tFrancois Romijn<\/span><\/span>\n\t\t\t\t\t\t\t\t\t\t\t\t\t\tfrancois.romijn@ulb.be<\/a>\n\t\t\t\t\t\t\t\t\t\t\t\t\t<\/li>\n<\/ul><\/div>\n\nSites internet de r\u00e9f\u00e9rence<\/h3>\n\n\n\t\t\t\t\t\t\tSite de la revue<\/a>\n\t\t\t\t\t\t<\/li>\n<\/ul><\/div>\n<\/p><\/div>\n<\/p><\/div>\n\n\n\nArgumentaire<\/h2>\nDans le cadre de ce num\u00e9ro th\u00e9matique, l\u2019ambigu\u00eft\u00e9 et ses d\u00e9clinaisons seront au c\u0153ur d\u2019une r\u00e9flexion sur les pratiques \u00e0 l\u2019\u0153uvre dans les espaces num\u00e9riques. Par num\u00e9rique, nous entendons au sens large l\u2019ensemble des espaces qui sont cr\u00e9\u00e9s par num\u00e9risation et o\u00f9 l\u2019imprim\u00e9 n\u2019est plus le m\u00e9dium exclusif de diffusion de la connaissance. Notre compr\u00e9hension de la fa\u00e7on dont un usager mobilise ces espaces ne se r\u00e9duit pas \u00e0 un humain se servant d\u2019un outil mais celle d\u2019un humain reconfigur\u00e9 par des pratiques qui occasionnent des transformations dans le rapport avec soi, les autres, et tout ce qui l\u2019entoure. Les espaces num\u00e9riques constituent un terrain privil\u00e9gi\u00e9 d\u2019observation pour mener une r\u00e9flexion sur la place de l\u2019ambigu\u00eft\u00e9 dans l\u2019action. Les travaux r\u00e9alis\u00e9s sur les modalit\u00e9s de communication, de rapports \u00e0 soi et aux autres, qui s\u2019exercent dans les espaces num\u00e9riques mettent au jour des pratiques o\u00f9 l\u2019ambigu\u00eft\u00e9 semble \u00eatre un \u00e9l\u00e9ment constitutif bien que celles-ci soient rarement trait\u00e9es sous cet angle. Ainsi, les espaces en ligne faciliteraient \u00ab les conditions de l\u2019effacement d\u2019un certain nombre d\u2019oppositions et [mettraient] en d\u00e9faut l\u2019apparence schizophr\u00e9nique d\u2019une pratique qui se veut \u00e0 la fois intime et publique \u00bb (Paldacci, 2003). Le rapport \u00e0 soi et \u00e0 l\u2019autre sur les espaces num\u00e9riques se construirait notamment dans une tension entre l\u2019intime et l\u2019anonyme (Velkovska, 2002). Les pratiques de pr\u00e9sentation de soi sur la toile attestent tant une diminution de l\u2019appr\u00eatement classique pour le public (Th\u00e9venot, 2006 ; Auray, 2000 ; 2011) qu\u2019un affaiblissement des fronti\u00e8res entre le priv\u00e9 et le public ; Internet vient ainsi questionner l\u2019embarras goffmanien (1973) constitutif de nos interactions avec autrui. La toile propose en effet de nouveaux moyens d\u2019expression ; en outre, elle multiplie les moyens d\u2019exposer des troubles intimes et des difficult\u00e9s qui se posent aux humains. Dans ce cadre, le cheminement de l\u2019usager passe notamment par des ambigu\u00eft\u00e9s dans la pr\u00e9sentation de soi avec laquelle la personne peut jouer. Bien que la pr\u00e9sentation de soi soit difficilement dissociable et d\u2019ailleurs souvent soigneusement articul\u00e9e au contenu du message \u00e0 transmettre, on peut distinguer une autre modalit\u00e9 d\u2019ambigu\u00eft\u00e9 observable cette fois au niveau du sens pr\u00eat\u00e9 aux messages transmis ou de la superposition des sens \u00e0 leur donner. On observe cette modalit\u00e9 dans la pratique d\u00e9sormais tr\u00e8s banale du selfie<\/em>, qui est en soi une synth\u00e8se plus ou moins subtile, aux formes plurielles, entre l\u2019insignifiant et le signifiant (Saltz, 2014 ; Senft, Baym, 2015). On l\u2019observe \u00e9galement au travers des nombreuses pratiques de d\u00e9tournements, en particulier celle du m\u00eame[1]<\/a>. On peut \u00e9galement l\u2019apercevoir dans des pratiques aussi h\u00e9t\u00e9roclites que l\u2019engagement d\u2019une communaut\u00e9 d\u2019investisseurs pour une monnaie virtuelle pourtant cr\u00e9\u00e9e comme une plaisanterie ironique dans le but de tourner en d\u00e9rision l\u2019engouement sp\u00e9culatif pour la cr\u00e9ation de cryptomonnaies[2]<\/a> ou dans la pratique d\u2019influenceurs d\u2019extr\u00eame droite qui mobilise lourdement l\u2019ambigu\u00eft\u00e9 pour faire passer des messages politiques violents[3]<\/a>. Les espaces num\u00e9riques semblent offrir une palette sans pr\u00e9c\u00e9dent de possibilit\u00e9s de jongler, suspendre, contourner, ironiser, composer avec la tension inh\u00e9rente \u00e0 des propositions contradictoires.<\/p>\nAfin de contribuer \u00e0 l\u2019examen des fa\u00e7ons dont les espaces num\u00e9riques (pr\u00e9)disposent \u00e0 une culture de l\u2019ambigu\u00eft\u00e9, les r\u00e9flexions des auteur.e.s porteront tant sur les acteurs, que sur les pratiques, que sur les discours. Leurs contributions viseront \u00e0 \u00e9tudier finement ce qu\u2019il y a d\u2019ambigu dans les pratiques num\u00e9riques. Il s\u2019agit ainsi de d\u00e9busquer l\u2019ambigu\u00eft\u00e9 dans les pratiques \u00e0 l\u2019\u0153uvre, de la prendre au s\u00e9rieux, de la d\u00e9crire, de la comprendre et enfin de la critiquer. Sur tout le continuum allant de pratiques a priori plus l\u00e9g\u00e8res \u00e0 d\u2019autres, plus imm\u00e9diatement politiques[4]<\/a> ou militantes, les chercheurs en sciences sociales d\u00e9crypteront attentivement ce que l\u2019ambigu\u00eft\u00e9 nous dit sur les transformations anthropologiques du rapport \u00e0 soi et aux autres. Ils auront pour objectif de nous faire gagner en r\u00e9flexivit\u00e9, en attention et en vigilance d\u00e9mocratique. Leurs r\u00e9flexions nous permettront d\u2019explorer tant des questions de fond (anthropologiques, sociologiques et politiques) que des enjeux m\u00e9thodologiques et conceptuels. Au sens large, les auteur\u00b7e\u00b7s contribueront \u00e0 la question transversale suivante : quels sont les tenants et les aboutissants du pouvoir d\u2019agir<\/em> qui accompagne les conduites en ambigu\u00eft\u00e9 dans les espaces num\u00e9riques ? Quel pouvoir r\u00e9side dans des pratiques qui tant\u00f4t masquent ou r\u00e9v\u00e8lent des contradictions entre des propositions contradictoires, tant\u00f4t g\u00e9n\u00e8rent, jouent ou d\u00e9samorcent des tensions entre des niveaux du r\u00e9el ? S\u2019agit-il, comme pour le mythe l\u00e9vi-straussien, d\u2019escamoter le r\u00e9el pour mieux le vivre ? S\u2019agit-il, comme pour l\u2019ironie, d\u2019identifier un point de tension o\u00f9 se joue \u00e0 la fois le fait de se lib\u00e9rer, de se d\u00e9tacher et de s\u2019enfermer dans le m\u00eame mouvement sans conna\u00eetre \u00ab la trag\u00e9die de l\u2019\u00e9cart\u00e8lement \u00bb (Jank\u00e9l\u00e9vitch, 1964 : 111) ?<\/p>\nPour les aider dans leur cheminement, les auteur.e.s pourront inscrire leur contribution dans le(s) axes de r\u00e9flexions suivants :<\/p>\nAxe 1. Les pratiques de l\u2019ambigu\u00eft\u00e9<\/h3>\nLes auteur.e.s s\u2019int\u00e9resseront aux diff\u00e9rentes formes et expressions que rev\u00eat l\u2019ambigu\u00eft\u00e9 dans les espaces num\u00e9riques. Ils traiteront la diversit\u00e9 des dynamiques \u00e0 l\u2019\u0153uvre et des pouvoirs d\u2019agir sous-jacents. Ils montreront comment du sens peut \u00eatre produit de d\u00e9coupages troubl\u00e9s, de fronti\u00e8res brouill\u00e9es. Ils montreront que la confusion, l\u2019\u00e9quivocit\u00e9, le flottant peut \u00eatre sources de cr\u00e9ativit\u00e9. Il peut s\u2019agir d\u2019examiner les fa\u00e7ons dont les usagers d\u2019espaces num\u00e9riques suspendent, \u00e9ludent ou masquent la tension entre des propositions contradictoires ; que ce soit entre l\u2019authentique et l\u2019inauthentique, le drame et l\u2019insignifiance, le tragique et le l\u00e9ger ou encore la d\u00e9claration politique et l\u2019humour. Les pratiques d\u2019exposition de soi et de son quotidien rompent r\u00e9guli\u00e8rement la tension entre ce qui serait jug\u00e9 authentique et ce qui ne le serait pas. Dans son examen de la pluralit\u00e9 des types de selfies<\/em>, Jerry Saltz (2014) met en \u00e9vidence la diversification croissante de leur mise en forme, de leur caract\u00e8re esth\u00e9tique, des situations o\u00f9 ils sont r\u00e9alis\u00e9s et des acteurs qui s\u2019y adonnent (usagers ordinaires ou membres des \u00e9lites culturelles ou politiques). Saltz montre que, \u00e0 travers cette pratique anodine du selfie<\/em>, les fronti\u00e8res entre le priv\u00e9 et le public sont chaque fois red\u00e9finies. Cette red\u00e9finition repose sur un d\u00e9placement du curseur entre ce qui est jug\u00e9 signifiant ou insignifiant, authentique ou inauthentique. Afin d\u2019\u00eatre valablement re\u00e7u, le selfie <\/em>doit m\u00e9nager la tension omnipr\u00e9sente entre le soup\u00e7on d\u2019inauthenticit\u00e9 qu\u2019il occasionne et l\u2019authenticit\u00e9 de la d\u00e9marche de l\u2019usager. Cette inauthenticit\u00e9 fait, dans certains cas, l\u2019objet d\u2019un travail intentionnel et explicite de suspension du doute qui pourrait naitre chez le spectateur : notamment l\u2019usage de hashtags <\/em>sur les r\u00e9seaux sociaux visant \u00e0 dissiper ce type d\u2019ambigu\u00eft\u00e9 (#filterfakers<\/em>, #selfiefails<\/em>) (Lobinger & Brantner, 2015). Les pratiques en ambigu\u00eft\u00e9 n\u2019apparaissent pas seulement sous la forme d\u2019une contradiction qui serait masqu\u00e9e. Les dynamiques \u00e0 l\u2019\u0153uvre peuvent au contraire g\u00e9n\u00e9rer des contradictions explicites ou permettre d\u2019en traverser lorsque l\u2019ambigu d\u00e9samorce ou met de l\u2019ordre dans des tensions qui \u00e9taient jusque-l\u00e0 rest\u00e9es souterraines. Plut\u00f4t que de les masquer, certaines dynamiques \u00e0 l\u2019\u0153uvre peuvent aussi consister \u00e0 jouer pr\u00e9cis\u00e9ment avec l\u2019ambigu\u00eft\u00e9 sans escamoter les propositions contradictoires sous-jacentes.<\/p>\nAxe 2. L\u2019usager et les op\u00e9rations de continuit\u00e9 et de distanciation avec soi et les autres<\/h3>\nLes contributeur.trice.s s\u2019int\u00e9resseront aux effets des conduites en ambigu\u00eft\u00e9 sur la construction identitaire dans les espaces num\u00e9riques. Il s\u2019agit moins d\u2019examiner la pratique de l\u2019ambigu\u00eft\u00e9 que de s\u2019int\u00e9resser ici \u00e0 celui qui la pratique, \u00e0 la subjectivit\u00e9 de l\u2019usager et aux logiques sous-jacentes \u00e0 son action. Alors que s\u2019intensifient la multiplicit\u00e9 et la superposition des canaux de la communication dans les espaces num\u00e9riques, il semble important de documenter ce que ces nouvelles fa\u00e7ons de communiquer \u2013 de faire du commun \u2013 entrainent au niveau de la subjectivit\u00e9 de l\u2019usager ; notamment en comparaison \u2013 synchronique ou diachronique \u2013 avec le rapport au monde des personnes qui ne recourent pas au num\u00e9rique. Dans le cas o\u00f9 les usagers sont conscients du caract\u00e8re composite de leurs postures, pourquoi ne le questionnent-ils pas n\u00e9cessairement ? Est-ce que la question morale sous-jacente est suspendue et comment en rendre compte ? Qu\u2019est-ce qui anime l\u2019usager des espaces num\u00e9riques qui tente d\u2019\u00e9chapper \u00e0 ce qui trahirait par exemple l\u2019authenticit\u00e9 ou la l\u00e9g\u00e8ret\u00e9 de sa conduite ? Quels liens avec l\u2019expression d\u2019une critique ? Les contributions pourront questionner ce qu\u2019il se passe quand l\u2019ambigu\u00eft\u00e9 est soit amen\u00e9e \u00e0 se dissiper soit qu\u2019elle n\u2019est pas assez cr\u00e9dible ou mal perform\u00e9e. Dans ce cadre, il peut \u00eatre int\u00e9ressant de confronter les usagers \u00e0 l\u2019ambivalence de leurs conduites. Comme l\u2019illustre par exemple le cas r\u00e9cent du d\u00e9samour de followers<\/em> pour leurs influenceurs favoris qui auraient tout juste d\u00e9couvert que la d\u00e9marche de ces derniers n\u2019est pas compl\u00e8tement d\u00e9sint\u00e9ress\u00e9e[5]<\/a>. Inversement, si l\u2019ambigu\u00eft\u00e9 correspond \u00e0 une situation qu\u2019on ne peut pas nommer autrement, qui \u00e9mane de l\u2019avant-institu\u00e9, de l\u2019avant-mise-en-ordre, les auteur.e.s pourront interroger comment une pratique en ambigu\u00eft\u00e9 se trouve institu\u00e9e, se stabilise, devient plus durable. Une autre piste \u00e0 explorer r\u00e9side dans l\u2019examen des enjeux d\u2019une conduite amenant la personne \u00e0 privil\u00e9gier l\u2019interpellation d\u2019autrui dans des situations qui semblent pourtant n\u00e9cessiter l\u2019expression de sa vuln\u00e9rabilit\u00e9 et\/ou une demande de sollicitude. Les arrangements de la personne qui s\u2019expose en ligne contiennent parfois le paniquant, en faisant osciller \u00e0 tr\u00e8s court terme le sujet. Les auteur.e.s pourront par exemple examiner les mani\u00e8res dont l\u2019usager est en quelque sorte en train de se montrer \u00e0 autrui dans une situation o\u00f9 il est mis en danger. Saltz (2014) qualifie de \u00ab self emperiled selfie<\/em> \u00bb cette modalit\u00e9 de selfie<\/em> consistant \u00e0 se prendre en photo dans une situation dangereuse[6]<\/a> (e.g., lors d\u2019un crash d\u2019avion, lors d\u2019une tuerie de masse) ou juste apr\u00e8s avoir \u00e9chapp\u00e9 \u00e0 un danger.<\/p>\nAxe 3. Enqu\u00eater et conceptualiser l\u2019ambigu\u00eft\u00e9<\/h3>\nDans le cadre de ce troisi\u00e8me axe, les contributions prendront davantage de hauteur et participeront \u00e0 la r\u00e9flexion sur les enjeux conceptuels li\u00e9s \u00e0 la difficult\u00e9 de th\u00e9matiser l\u2019ambigu\u00eft\u00e9. Elles pourront s\u2019appuyer sur des donn\u00e9es empiriques en provenance de terrains situ\u00e9s dans les espaces num\u00e9riques ou s\u2019en \u00e9carter afin d\u2019adopter un autre point de vue ou d\u2019enrichir la r\u00e9flexion par une d\u00e9marche comparative. L\u2019ambigu est une donn\u00e9e sociale tr\u00e8s pr\u00e9sente dans les conduites et les actions dans lesquelles les humains s\u2019engagent, tant dans le rapport \u00e0 soi que dans le rapport aux autres. S\u2019emp\u00eacher d\u2019examiner les conduites en ambigu\u00eft\u00e9 \u00e9quivaut \u00e0 se priver de saisir les diff\u00e9rentes fa\u00e7ons dont elle peut \u00eatre une propri\u00e9t\u00e9 de l\u2019action, ainsi que ses transformations contemporaines. Il semble y avoir une difficult\u00e9 \u00e0 int\u00e9grer l\u2019ambigu dans la compr\u00e9hension des dynamiques sociales. Cette difficult\u00e9 pourrait bien provenir de l\u2019h\u00e9ritage de la pens\u00e9e grecque qui n\u2019est pas bien arm\u00e9e pour penser la transition et l\u2019ind\u00e9termin\u00e9, et qui plut\u00f4t \u00ab morcelle, isole et stabilise \u00bb (Jullien, 2009). A l\u2019instar de l\u2019examen de la place donn\u00e9e au ludique, esquiv\u00e9 au XX\u00e8me si\u00e8cle par l\u2019effet d\u2019un effort immense \u00ab entrepris pour escamoter le hasard, l’inopine\u0301, l’inattendu, le discontinu et le jeu \u00bb (Duvignaud, 1980 : 14), les auteur.e.s pourront questionner le champ d\u2019expression particulier laiss\u00e9 \u00e0 l\u2019ambigu\u00eft\u00e9 durant ce premier quart du XXI\u00e8me si\u00e8cle ou adopter une perspective diachronique. L\u2019ambigu n\u2019est pas absent des r\u00e9flexions des sciences sociales ; il est trait\u00e9 au sein de r\u00e9flexions et de travaux classiques de sciences sociales (Bateson, Mead, 1942 ; Douglas, 2002 ; Goffman, 1991 ; 1973 ; L\u00e9vi-Strauss, 1962 ; Simmel, 1908). On trouve \u00e9galement des initiatives plus r\u00e9centes attestant un int\u00e9r\u00eat sociologique et anthropologique pour cette modalit\u00e9 d\u2019\u00eatre au monde (Tavory, 2009 ; Thomassen, 2009 ; Balandier, 2013 ; Berger, Romijn, 2016 ; Berger, Kroesen, 2016 ; Deener, 2017). Force est n\u00e9anmoins de constater qu\u2019on ne trouve pas de r\u00e9flexion collective empiriquement et conceptuellement \u00e9tay\u00e9e visant \u00e0 enqu\u00eater sp\u00e9cifiquement sur cette modalit\u00e9 de l\u2019action. Ce num\u00e9ro th\u00e9matique entend \u00e9galement y contribuer. Les auteur.e.s pourront discuter de l\u2019apport de travaux classiques et contemporains pour \u00e9laborer une socio-anthropologie de l\u2019ambigu\u00eft\u00e9 mais aussi proposer de nouveaux outils.<\/p>\nLes propositions de r\u00e9sum\u00e9 pourront ne pas se limiter \u00e0 ces seuls axes. Les propositions qui s\u2019\u00e9cartent de ces probl\u00e9matiques seront \u00e9galement examin\u00e9es avec grand int\u00e9r\u00eat. Des travaux issus de toutes disciplines des sciences sociales et portant sur des espaces g\u00e9ographiques et des aires th\u00e9matiques pluriels sont attendus. L\u2019une des contributions du num\u00e9ro sera d\u00e9di\u00e9e au commentaire d\u2019une ou plusieurs images renvoyant \u00e0 la th\u00e9matique de l\u2019ambigu\u00eft\u00e9.<\/p>\nModalit\u00e9s de soumission<\/h2>\nUne intention argument\u00e9e d\u2019environ 5\u00a0000 signes<\/strong> (entre 1 et 2 pages) accompagn\u00e9e d\u2019une bibliographie est attendue<\/p>\npour le 1er\u00a0novembre\u00a02021.<\/h3>\nElle pr\u00e9cisera l\u2019objet et le questionnement de recherche, les donn\u00e9es et la m\u00e9thodologie mobilis\u00e9es, comme les enseignements tir\u00e9s, afin de faciliter le travail d\u2019arbitrage.<\/p>\nElle doit \u00eatre adress\u00e9e au coordinateur du num\u00e9ro : Fran\u00e7ois Romijn (francois.romijn@ulb.be<\/a>).<\/p>\nLa notification des propositions pr\u00e9-s\u00e9lectionn\u00e9es sera donn\u00e9e aux auteur\u00b7rices d\u00e9but d\u00e9cembre. La remise des textes r\u00e9dig\u00e9s (entre 25\u00a0000 et 35\u00a0000 signes) est fix\u00e9e au\u00a015 avril 2022. La V2 apr\u00e8s \u00e9valuation des articles en double aveugle est attendue pour le\u00a015 juillet 2022.<\/p>\nLa parution du num\u00e9ro\u00a046 \u00ab Ambigu\u00eft\u00e9s num\u00e9riques. L\u2019ambigu\u00eft\u00e9 comme mode de communication<\/em> et pouvoir d\u2019agir<\/em> \u00bb aura lieu fin 2022.<\/p>\nBibliographie<\/h2>\nAuray N., (2011), \u00ab Les technologies de l’information et le r\u00e9gime exploratoire \u00bb, in : Van Andel P., Bourcier D. (\u00e9ds.), La serendipit\u00e9 dans les arts, les sciences et la d\u00e9cision<\/em>, pp. 329-343, Paris, \u00e9ditions Hermann.<\/p>\nAuray N., (2002), Politique de l’informatique et de l’information : les pionniers de la nouvelle fronti\u00e8re \u00e9lectronique<\/em>, Th\u00e8se de doctorat de sociologie, Paris, EHESS.<\/p>\nBalandier G. (2013), Anthropologie politique<\/em>, PUF, 288 p.<\/p>\nBateson G., Mead M., (1942), Balinese Character : A Photographic Analysis, volume 2<\/em>, New York, New York Academy of Sciences, 277 p.<\/p>\nBaudrillard J. (1981), Simulacre et simulation<\/em>, Galil\u00e9e, 227 p.<\/p>\nBeeman W.O. (1976), \u00ab Status, style and strategy in Iranian interactions \u00bb, Anthropol<\/em>. <\/em>Linguist<\/em>, vol. 18, n\u00b0 7, pp. 305-322.<\/p>\nBerger P., Kroesen J. (dir.), (2016), Ultimate Ambiguities, Investigating Death and Liminality<\/em>, Berghahn, 269 p.<\/p>\nBerger M., Romijn F., (2016), \u00ab Participer ou presque. In-actualisation de la participation du quidam aux questions de sant\u00e9 \u00bb, Questions de communication<\/em>, vol. 30, n\u00b0 2, pp. 91-118.<\/p>\nBrager J., (2015), \u00ab The Selfie and the Other : Consuming Viral Tragedy and Social Media (After)lives \u00bb, International Journal of Communication, <\/em>vol. 9, pp. 1660\u20131671.<\/p>\nDeener A. (2017), \u00ab The Uses of Ambiguity in Sociological Theorizing : Three Ethnographic Approaches \u00bb, Sociological Theory<\/em>, vol 35, n\u00b0 4, pp. 359\u2013379.<\/p>\nDouglas M. (2002), Purity and Danger. An Analysis of Concepts of Pollution and Taboo<\/em>, Routledge, 272 p.<\/p>\nDuvignaud J. (1980), Le jeu du jeu<\/em>, 58 p.<\/p>\nGoffman E., (1991 [1974]), Les cadres de l\u2019exp\u00e9rience<\/em>, traduit par I. Joseph, Les Editions de Minuit, 576 p.<\/p>\nGoffman E., (1973 [1963]), La mise en sc\u00e8ne de la vie quotidienne. Tome 2. Les Relations en public<\/em>, \u00c9ditions de Minuit, coll. \u00ab Le Sens Commun \u00bb, 368 p.<\/p>\nJank\u00e9l\u00e9vitch V., (1964), L\u2019ironie<\/em>, champs, essais, 178 p.<\/p>\nJullien F. (2009), Les transformations silencieuses<\/em>, Grasset, 200 p.<\/p>\nL\u00e9vi-Strauss C. (1962), La pens\u00e9e sauvage<\/em>, Paris, Pion, 395 p<\/p>\nLobinger K., Brantner C., (2015), \u00ab Genuine or Phony ? A Q-sort Study of the Perceived Authenticity of self-photographs and selfies \u00bb, Annual Conference, International Communication Associatio<\/em>n, 21-25 mai 2015, San Juan, Puerto Rico.<\/p>\nMary A. (2000), Le bricolage africain des h\u00e9ros chr\u00e9tiens<\/em>, Pars, le Cerf.<\/p>\nM\u00e9lice A. (2009), \u00ab Un concept l\u00e9vi-straussien d\u00e9construit : Le \u00ab bricolage \u00bb, Les temps Modernes<\/em>, 5, n\u00b0 656, pp. 83-98.<\/p>\nMourques E., Renard C. (2018), \u00ab Pourquoi il faut lire Claude L\u00e9vi-Strauss aujourd’hui \u00bb, France Culture, Savoirs, 15 ao\u00fbt 2018, <\/strong>URL : https:\/\/www.franceculture.fr\/video\/pourquoi-lire-claude-levi-strauss-aujourdhui.<\/p>\nPaldacci M., (2003), \u00ab Le blogueur \u00e0 l\u2019\u00e9preuve de son blog \u00bb, R\u00e9seaux<\/em>, n\u00b0 138, pp. 73\u2013107.<\/p>\nSaltz J., \u00ab Art at Arm\u2019s Length : A History of the Selfie \u00bb, janvier 2014, URL : http:\/\/www.vulture.com\/2014\/01\/history9of9the9selfie.html.<\/p>\nSenft T.M., Baym N.K., (2015) \u00ab What Does the Selfie Say ? Investigating a Global Phenomenon \u00bb, International Journal of Communication<\/em>, n\u00b0 9, pp. 1588\u20131606.<\/p>\nSimmel G., (1999 [1908]), \u00ab Psychologie de la coquetterie \u00bb, in : Philosophie de l\u2019amour<\/em>, Paris, \u00c9ditions Rivages, pp. 123\u2013145.<\/p>\nTavory I., (2009), \u00ab The structure of flirtation. On the construction of interactional ambiguity \u00bb, Studies In Symbolic Interaction<\/em>, vol. 33, pp. 59\u201374.<\/p>\nThevenot L., (2006), L\u2019action au pluriel. Sociologie des r\u00e9gimes d\u2019engagements<\/em>, la D\u00e9couverte, 312 p.<\/p>\nThomassen B., (2009), \u00ab The Uses and Meanings of Liminality \u00bb, International Political Anthropology<\/em>, vol. 2, n\u00b0 1.<\/p>\nVelkovska J., (2002), \u00ab L\u2019intimit\u00e9 anonyme dans les conversations \u00e9lectroniques sur les webchats <\/em> \u00bb, Sociologie du travail<\/em>, vol. 44, pp. 193\u2013213.<\/p>\nNotes<\/h2>\n[1]<\/a> Voir par exemple \u00ab Romanes eunt domus \u00bb, 9gag.com, URL : https:\/\/9gag.com\/gag\/aVw1dRn ou <\/em>\u00ab Capitol Rotunda m\u00e8me \u00bb, Le Soir, URL : https:\/\/www.lesoir.be\/350269\/article\/2021-01-21\/quand-bernie-sanders-devient-un-meme-viral-sur-les-reseaux-sociaux-photos.<\/p>\n[2]<\/a> https:\/\/dogecoin.com.<\/p>\n[3]<\/a> https:\/\/www.mediapart.fr\/journal\/france\/070621\/des-youtubeurs-d-extreme-droite-simulent-l-execution-d-un-gauchiste.<\/p>\n[4]<\/a> Le Pr\u00e9sident fran\u00e7ais Emmanuel Macron pris en photo alors qu\u2019il accompagne une \u00e9quipe en maraude sociale. Compte Instagram de Soazig de la Moissonni\u00e8re, URL : https:\/\/www.instagram.com\/p\/BuQyCPrBfOv\/?utm_medium=copy_link.<\/p>\n[5]<\/a> Marina Hyde, The Guardian, https:\/\/www.theguardian.com\/commentisfree\/2021\/feb\/02\/instagram-influencers-dubai?CMP=fb_gu&utm_medium=Social&utm_source=Facebook&fbclid=IwAR0dgufIoGQe5QE3_8vKoFH374Kyk7JWMP634tgcLXHOi3Ly4CoWmLlD0kw#Echobox=1612284686<\/p>\n[6]<\/a> Un photographe am\u00e9ricain prend un selfie \u00e0 proximit\u00e9 imm\u00e9diate d\u2019un grizzly dans le Parc National de Katmai, Alaska. Paul Souders \/ Design Pics\/Getty Images\/First Light. Tir\u00e9 de https:\/\/www.theguardian.com\/artanddesign\/2015\/dec\/28\/selfies-danger-death-2015?CMP=share_btn_tw<\/p>\n<\/p><\/div>\n\nMots-cl\u00e9s<\/h3>\n\nMots-cl\u00e9s<\/span><\/span><\/li>\nAnthropologie<\/span><\/a><\/li>\nNum\u00e9rique<\/span><\/a><\/li>\nUsages<\/span><\/a><\/li>\n<\/ul><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/div>\n<\/p>\n","protected":false},"excerpt":{"rendered":"Mis en ligne le 30 septembre 2021 Informations \u00e9dit\u00e9es \u00e0 partir d\u2019une annonce Calenda. Th\u00e9matiques Num\u00e9rique : strat\u00e9gies, dispositifs et usages R\u00e9ponse attendue pour le 01\/11\/2021 Type de r\u00e9ponse R\u00e9sum\u00e9 […]<\/p>\n","protected":false},"author":957,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[28,60],"tags":[354,90,303],"thematique":[39],"sfsic":[],"class_list":["post-19653","post","type-post","status-publish","format-standard","hentry","category-aac-publication","category-article","tag-anthropologie","tag-numerique","tag-usages","thematique-numerique-strategies-dispositifs-et-usages","wp-sticky"],"acf":[],"yoast_head":"\nAmbigu\u00eft\u00e9s num\u00e9riques<\/title>\n<meta name=\"description\" content=\"Dans le cadre du num\u00e9ro 46 de la revue Socio-anthropologie, l\u2019ambigu\u00eft\u00e9 et ses d\u00e9clinaisons seront au c\u0153ur d\u2019une r\u00e9flexion sur les pratiques \u00e0 l\u2019\u0153uvre 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Dans le cadre de ce num\u00e9ro th\u00e9matique, l\u2019ambigu\u00eft\u00e9 et ses d\u00e9clinaisons seront au c\u0153ur d\u2019une r\u00e9flexion sur les pratiques \u00e0 l\u2019\u0153uvre dans les espaces num\u00e9riques. Par num\u00e9rique, nous entendons au sens large l\u2019ensemble des espaces qui sont cr\u00e9\u00e9s par num\u00e9risation et o\u00f9 l\u2019imprim\u00e9 n\u2019est plus le m\u00e9dium exclusif de diffusion de la connaissance. Notre compr\u00e9hension de la fa\u00e7on dont un usager mobilise ces espaces ne se r\u00e9duit pas \u00e0 un humain se servant d\u2019un outil mais celle d\u2019un humain reconfigur\u00e9 par des pratiques qui occasionnent des transformations dans le rapport avec soi, les autres, et tout ce qui l\u2019entoure. Les espaces num\u00e9riques constituent un terrain privil\u00e9gi\u00e9 d\u2019observation pour mener une r\u00e9flexion sur la place de l\u2019ambigu\u00eft\u00e9 dans l\u2019action. Les travaux r\u00e9alis\u00e9s sur les modalit\u00e9s de communication, de rapports \u00e0 soi et aux autres, qui s\u2019exercent dans les espaces num\u00e9riques mettent au jour des pratiques o\u00f9 l\u2019ambigu\u00eft\u00e9 semble \u00eatre un \u00e9l\u00e9ment constitutif bien que celles-ci soient rarement trait\u00e9es sous cet angle. Ainsi, les espaces en ligne faciliteraient \u00ab les conditions de l\u2019effacement d\u2019un certain nombre d\u2019oppositions et [mettraient] en d\u00e9faut l\u2019apparence schizophr\u00e9nique d\u2019une pratique qui se veut \u00e0 la fois intime et publique \u00bb (Paldacci, 2003). Le rapport \u00e0 soi et \u00e0 l\u2019autre sur les espaces num\u00e9riques se construirait notamment dans une tension entre l\u2019intime et l\u2019anonyme (Velkovska, 2002). Les pratiques de pr\u00e9sentation de soi sur la toile attestent tant une diminution de l\u2019appr\u00eatement classique pour le public (Th\u00e9venot, 2006 ; Auray, 2000 ; 2011) qu\u2019un affaiblissement des fronti\u00e8res entre le priv\u00e9 et le public ; Internet vient ainsi questionner l\u2019embarras goffmanien (1973) constitutif de nos interactions avec autrui. La toile propose en effet de nouveaux moyens d\u2019expression ; en outre, elle multiplie les moyens d\u2019exposer des troubles intimes et des difficult\u00e9s qui se posent aux humains. Dans ce cadre, le cheminement de l\u2019usager passe notamment par des ambigu\u00eft\u00e9s dans la pr\u00e9sentation de soi avec laquelle la personne peut jouer. Bien que la pr\u00e9sentation de soi soit difficilement dissociable et d\u2019ailleurs souvent soigneusement articul\u00e9e au contenu du message \u00e0 transmettre, on peut distinguer une autre modalit\u00e9 d\u2019ambigu\u00eft\u00e9 observable cette fois au niveau du sens pr\u00eat\u00e9 aux messages transmis ou de la superposition des sens \u00e0 leur donner. On observe cette modalit\u00e9 dans la pratique d\u00e9sormais tr\u00e8s banale du selfie<\/em>, qui est en soi une synth\u00e8se plus ou moins subtile, aux formes plurielles, entre l\u2019insignifiant et le signifiant (Saltz, 2014 ; Senft, Baym, 2015). On l\u2019observe \u00e9galement au travers des nombreuses pratiques de d\u00e9tournements, en particulier celle du m\u00eame[1]<\/a>. On peut \u00e9galement l\u2019apercevoir dans des pratiques aussi h\u00e9t\u00e9roclites que l\u2019engagement d\u2019une communaut\u00e9 d\u2019investisseurs pour une monnaie virtuelle pourtant cr\u00e9\u00e9e comme une plaisanterie ironique dans le but de tourner en d\u00e9rision l\u2019engouement sp\u00e9culatif pour la cr\u00e9ation de cryptomonnaies[2]<\/a> ou dans la pratique d\u2019influenceurs d\u2019extr\u00eame droite qui mobilise lourdement l\u2019ambigu\u00eft\u00e9 pour faire passer des messages politiques violents[3]<\/a>. Les espaces num\u00e9riques semblent offrir une palette sans pr\u00e9c\u00e9dent de possibilit\u00e9s de jongler, suspendre, contourner, ironiser, composer avec la tension inh\u00e9rente \u00e0 des propositions contradictoires.<\/p>\nAfin de contribuer \u00e0 l\u2019examen des fa\u00e7ons dont les espaces num\u00e9riques (pr\u00e9)disposent \u00e0 une culture de l\u2019ambigu\u00eft\u00e9, les r\u00e9flexions des auteur.e.s porteront tant sur les acteurs, que sur les pratiques, que sur les discours. Leurs contributions viseront \u00e0 \u00e9tudier finement ce qu\u2019il y a d\u2019ambigu dans les pratiques num\u00e9riques. Il s\u2019agit ainsi de d\u00e9busquer l\u2019ambigu\u00eft\u00e9 dans les pratiques \u00e0 l\u2019\u0153uvre, de la prendre au s\u00e9rieux, de la d\u00e9crire, de la comprendre et enfin de la critiquer. Sur tout le continuum allant de pratiques a priori plus l\u00e9g\u00e8res \u00e0 d\u2019autres, plus imm\u00e9diatement politiques[4]<\/a> ou militantes, les chercheurs en sciences sociales d\u00e9crypteront attentivement ce que l\u2019ambigu\u00eft\u00e9 nous dit sur les transformations anthropologiques du rapport \u00e0 soi et aux autres. Ils auront pour objectif de nous faire gagner en r\u00e9flexivit\u00e9, en attention et en vigilance d\u00e9mocratique. Leurs r\u00e9flexions nous permettront d\u2019explorer tant des questions de fond (anthropologiques, sociologiques et politiques) que des enjeux m\u00e9thodologiques et conceptuels. Au sens large, les auteur\u00b7e\u00b7s contribueront \u00e0 la question transversale suivante : quels sont les tenants et les aboutissants du pouvoir d\u2019agir<\/em> qui accompagne les conduites en ambigu\u00eft\u00e9 dans les espaces num\u00e9riques ? Quel pouvoir r\u00e9side dans des pratiques qui tant\u00f4t masquent ou r\u00e9v\u00e8lent des contradictions entre des propositions contradictoires, tant\u00f4t g\u00e9n\u00e8rent, jouent ou d\u00e9samorcent des tensions entre des niveaux du r\u00e9el ? S\u2019agit-il, comme pour le mythe l\u00e9vi-straussien, d\u2019escamoter le r\u00e9el pour mieux le vivre ? S\u2019agit-il, comme pour l\u2019ironie, d\u2019identifier un point de tension o\u00f9 se joue \u00e0 la fois le fait de se lib\u00e9rer, de se d\u00e9tacher et de s\u2019enfermer dans le m\u00eame mouvement sans conna\u00eetre \u00ab la trag\u00e9die de l\u2019\u00e9cart\u00e8lement \u00bb (Jank\u00e9l\u00e9vitch, 1964 : 111) ?<\/p>\nPour les aider dans leur cheminement, les auteur.e.s pourront inscrire leur contribution dans le(s) axes de r\u00e9flexions suivants :<\/p>\nAxe 1. Les pratiques de l\u2019ambigu\u00eft\u00e9<\/h3>\nLes auteur.e.s s\u2019int\u00e9resseront aux diff\u00e9rentes formes et expressions que rev\u00eat l\u2019ambigu\u00eft\u00e9 dans les espaces num\u00e9riques. Ils traiteront la diversit\u00e9 des dynamiques \u00e0 l\u2019\u0153uvre et des pouvoirs d\u2019agir sous-jacents. Ils montreront comment du sens peut \u00eatre produit de d\u00e9coupages troubl\u00e9s, de fronti\u00e8res brouill\u00e9es. Ils montreront que la confusion, l\u2019\u00e9quivocit\u00e9, le flottant peut \u00eatre sources de cr\u00e9ativit\u00e9. Il peut s\u2019agir d\u2019examiner les fa\u00e7ons dont les usagers d\u2019espaces num\u00e9riques suspendent, \u00e9ludent ou masquent la tension entre des propositions contradictoires ; que ce soit entre l\u2019authentique et l\u2019inauthentique, le drame et l\u2019insignifiance, le tragique et le l\u00e9ger ou encore la d\u00e9claration politique et l\u2019humour. Les pratiques d\u2019exposition de soi et de son quotidien rompent r\u00e9guli\u00e8rement la tension entre ce qui serait jug\u00e9 authentique et ce qui ne le serait pas. Dans son examen de la pluralit\u00e9 des types de selfies<\/em>, Jerry Saltz (2014) met en \u00e9vidence la diversification croissante de leur mise en forme, de leur caract\u00e8re esth\u00e9tique, des situations o\u00f9 ils sont r\u00e9alis\u00e9s et des acteurs qui s\u2019y adonnent (usagers ordinaires ou membres des \u00e9lites culturelles ou politiques). Saltz montre que, \u00e0 travers cette pratique anodine du selfie<\/em>, les fronti\u00e8res entre le priv\u00e9 et le public sont chaque fois red\u00e9finies. Cette red\u00e9finition repose sur un d\u00e9placement du curseur entre ce qui est jug\u00e9 signifiant ou insignifiant, authentique ou inauthentique. Afin d\u2019\u00eatre valablement re\u00e7u, le selfie <\/em>doit m\u00e9nager la tension omnipr\u00e9sente entre le soup\u00e7on d\u2019inauthenticit\u00e9 qu\u2019il occasionne et l\u2019authenticit\u00e9 de la d\u00e9marche de l\u2019usager. Cette inauthenticit\u00e9 fait, dans certains cas, l\u2019objet d\u2019un travail intentionnel et explicite de suspension du doute qui pourrait naitre chez le spectateur : notamment l\u2019usage de hashtags <\/em>sur les r\u00e9seaux sociaux visant \u00e0 dissiper ce type d\u2019ambigu\u00eft\u00e9 (#filterfakers<\/em>, #selfiefails<\/em>) (Lobinger & Brantner, 2015). Les pratiques en ambigu\u00eft\u00e9 n\u2019apparaissent pas seulement sous la forme d\u2019une contradiction qui serait masqu\u00e9e. Les dynamiques \u00e0 l\u2019\u0153uvre peuvent au contraire g\u00e9n\u00e9rer des contradictions explicites ou permettre d\u2019en traverser lorsque l\u2019ambigu d\u00e9samorce ou met de l\u2019ordre dans des tensions qui \u00e9taient jusque-l\u00e0 rest\u00e9es souterraines. Plut\u00f4t que de les masquer, certaines dynamiques \u00e0 l\u2019\u0153uvre peuvent aussi consister \u00e0 jouer pr\u00e9cis\u00e9ment avec l\u2019ambigu\u00eft\u00e9 sans escamoter les propositions contradictoires sous-jacentes.<\/p>\nAxe 2. L\u2019usager et les op\u00e9rations de continuit\u00e9 et de distanciation avec soi et les autres<\/h3>\nLes contributeur.trice.s s\u2019int\u00e9resseront aux effets des conduites en ambigu\u00eft\u00e9 sur la construction identitaire dans les espaces num\u00e9riques. Il s\u2019agit moins d\u2019examiner la pratique de l\u2019ambigu\u00eft\u00e9 que de s\u2019int\u00e9resser ici \u00e0 celui qui la pratique, \u00e0 la subjectivit\u00e9 de l\u2019usager et aux logiques sous-jacentes \u00e0 son action. Alors que s\u2019intensifient la multiplicit\u00e9 et la superposition des canaux de la communication dans les espaces num\u00e9riques, il semble important de documenter ce que ces nouvelles fa\u00e7ons de communiquer \u2013 de faire du commun \u2013 entrainent au niveau de la subjectivit\u00e9 de l\u2019usager ; notamment en comparaison \u2013 synchronique ou diachronique \u2013 avec le rapport au monde des personnes qui ne recourent pas au num\u00e9rique. Dans le cas o\u00f9 les usagers sont conscients du caract\u00e8re composite de leurs postures, pourquoi ne le questionnent-ils pas n\u00e9cessairement ? Est-ce que la question morale sous-jacente est suspendue et comment en rendre compte ? Qu\u2019est-ce qui anime l\u2019usager des espaces num\u00e9riques qui tente d\u2019\u00e9chapper \u00e0 ce qui trahirait par exemple l\u2019authenticit\u00e9 ou la l\u00e9g\u00e8ret\u00e9 de sa conduite ? Quels liens avec l\u2019expression d\u2019une critique ? Les contributions pourront questionner ce qu\u2019il se passe quand l\u2019ambigu\u00eft\u00e9 est soit amen\u00e9e \u00e0 se dissiper soit qu\u2019elle n\u2019est pas assez cr\u00e9dible ou mal perform\u00e9e. Dans ce cadre, il peut \u00eatre int\u00e9ressant de confronter les usagers \u00e0 l\u2019ambivalence de leurs conduites. Comme l\u2019illustre par exemple le cas r\u00e9cent du d\u00e9samour de followers<\/em> pour leurs influenceurs favoris qui auraient tout juste d\u00e9couvert que la d\u00e9marche de ces derniers n\u2019est pas compl\u00e8tement d\u00e9sint\u00e9ress\u00e9e[5]<\/a>. Inversement, si l\u2019ambigu\u00eft\u00e9 correspond \u00e0 une situation qu\u2019on ne peut pas nommer autrement, qui \u00e9mane de l\u2019avant-institu\u00e9, de l\u2019avant-mise-en-ordre, les auteur.e.s pourront interroger comment une pratique en ambigu\u00eft\u00e9 se trouve institu\u00e9e, se stabilise, devient plus durable. Une autre piste \u00e0 explorer r\u00e9side dans l\u2019examen des enjeux d\u2019une conduite amenant la personne \u00e0 privil\u00e9gier l\u2019interpellation d\u2019autrui dans des situations qui semblent pourtant n\u00e9cessiter l\u2019expression de sa vuln\u00e9rabilit\u00e9 et\/ou une demande de sollicitude. Les arrangements de la personne qui s\u2019expose en ligne contiennent parfois le paniquant, en faisant osciller \u00e0 tr\u00e8s court terme le sujet. Les auteur.e.s pourront par exemple examiner les mani\u00e8res dont l\u2019usager est en quelque sorte en train de se montrer \u00e0 autrui dans une situation o\u00f9 il est mis en danger. Saltz (2014) qualifie de \u00ab self emperiled selfie<\/em> \u00bb cette modalit\u00e9 de selfie<\/em> consistant \u00e0 se prendre en photo dans une situation dangereuse[6]<\/a> (e.g., lors d\u2019un crash d\u2019avion, lors d\u2019une tuerie de masse) ou juste apr\u00e8s avoir \u00e9chapp\u00e9 \u00e0 un danger.<\/p>\nAxe 3. Enqu\u00eater et conceptualiser l\u2019ambigu\u00eft\u00e9<\/h3>\nDans le cadre de ce troisi\u00e8me axe, les contributions prendront davantage de hauteur et participeront \u00e0 la r\u00e9flexion sur les enjeux conceptuels li\u00e9s \u00e0 la difficult\u00e9 de th\u00e9matiser l\u2019ambigu\u00eft\u00e9. Elles pourront s\u2019appuyer sur des donn\u00e9es empiriques en provenance de terrains situ\u00e9s dans les espaces num\u00e9riques ou s\u2019en \u00e9carter afin d\u2019adopter un autre point de vue ou d\u2019enrichir la r\u00e9flexion par une d\u00e9marche comparative. L\u2019ambigu est une donn\u00e9e sociale tr\u00e8s pr\u00e9sente dans les conduites et les actions dans lesquelles les humains s\u2019engagent, tant dans le rapport \u00e0 soi que dans le rapport aux autres. S\u2019emp\u00eacher d\u2019examiner les conduites en ambigu\u00eft\u00e9 \u00e9quivaut \u00e0 se priver de saisir les diff\u00e9rentes fa\u00e7ons dont elle peut \u00eatre une propri\u00e9t\u00e9 de l\u2019action, ainsi que ses transformations contemporaines. Il semble y avoir une difficult\u00e9 \u00e0 int\u00e9grer l\u2019ambigu dans la compr\u00e9hension des dynamiques sociales. Cette difficult\u00e9 pourrait bien provenir de l\u2019h\u00e9ritage de la pens\u00e9e grecque qui n\u2019est pas bien arm\u00e9e pour penser la transition et l\u2019ind\u00e9termin\u00e9, et qui plut\u00f4t \u00ab morcelle, isole et stabilise \u00bb (Jullien, 2009). A l\u2019instar de l\u2019examen de la place donn\u00e9e au ludique, esquiv\u00e9 au XX\u00e8me si\u00e8cle par l\u2019effet d\u2019un effort immense \u00ab entrepris pour escamoter le hasard, l’inopine\u0301, l’inattendu, le discontinu et le jeu \u00bb (Duvignaud, 1980 : 14), les auteur.e.s pourront questionner le champ d\u2019expression particulier laiss\u00e9 \u00e0 l\u2019ambigu\u00eft\u00e9 durant ce premier quart du XXI\u00e8me si\u00e8cle ou adopter une perspective diachronique. L\u2019ambigu n\u2019est pas absent des r\u00e9flexions des sciences sociales ; il est trait\u00e9 au sein de r\u00e9flexions et de travaux classiques de sciences sociales (Bateson, Mead, 1942 ; Douglas, 2002 ; Goffman, 1991 ; 1973 ; L\u00e9vi-Strauss, 1962 ; Simmel, 1908). On trouve \u00e9galement des initiatives plus r\u00e9centes attestant un int\u00e9r\u00eat sociologique et anthropologique pour cette modalit\u00e9 d\u2019\u00eatre au monde (Tavory, 2009 ; Thomassen, 2009 ; Balandier, 2013 ; Berger, Romijn, 2016 ; Berger, Kroesen, 2016 ; Deener, 2017). Force est n\u00e9anmoins de constater qu\u2019on ne trouve pas de r\u00e9flexion collective empiriquement et conceptuellement \u00e9tay\u00e9e visant \u00e0 enqu\u00eater sp\u00e9cifiquement sur cette modalit\u00e9 de l\u2019action. Ce num\u00e9ro th\u00e9matique entend \u00e9galement y contribuer. Les auteur.e.s pourront discuter de l\u2019apport de travaux classiques et contemporains pour \u00e9laborer une socio-anthropologie de l\u2019ambigu\u00eft\u00e9 mais aussi proposer de nouveaux outils.<\/p>\nLes propositions de r\u00e9sum\u00e9 pourront ne pas se limiter \u00e0 ces seuls axes. Les propositions qui s\u2019\u00e9cartent de ces probl\u00e9matiques seront \u00e9galement examin\u00e9es avec grand int\u00e9r\u00eat. Des travaux issus de toutes disciplines des sciences sociales et portant sur des espaces g\u00e9ographiques et des aires th\u00e9matiques pluriels sont attendus. L\u2019une des contributions du num\u00e9ro sera d\u00e9di\u00e9e au commentaire d\u2019une ou plusieurs images renvoyant \u00e0 la th\u00e9matique de l\u2019ambigu\u00eft\u00e9.<\/p>\nModalit\u00e9s de soumission<\/h2>\nUne intention argument\u00e9e d\u2019environ 5\u00a0000 signes<\/strong> (entre 1 et 2 pages) accompagn\u00e9e d\u2019une bibliographie est attendue<\/p>\npour le 1er\u00a0novembre\u00a02021.<\/h3>\nElle pr\u00e9cisera l\u2019objet et le questionnement de recherche, les donn\u00e9es et la m\u00e9thodologie mobilis\u00e9es, comme les enseignements tir\u00e9s, afin de faciliter le travail d\u2019arbitrage.<\/p>\nElle doit \u00eatre adress\u00e9e au coordinateur du num\u00e9ro : Fran\u00e7ois Romijn (francois.romijn@ulb.be<\/a>).<\/p>\nLa notification des propositions pr\u00e9-s\u00e9lectionn\u00e9es sera donn\u00e9e aux auteur\u00b7rices d\u00e9but d\u00e9cembre. La remise des textes r\u00e9dig\u00e9s (entre 25\u00a0000 et 35\u00a0000 signes) est fix\u00e9e au\u00a015 avril 2022. La V2 apr\u00e8s \u00e9valuation des articles en double aveugle est attendue pour le\u00a015 juillet 2022.<\/p>\nLa parution du num\u00e9ro\u00a046 \u00ab Ambigu\u00eft\u00e9s num\u00e9riques. L\u2019ambigu\u00eft\u00e9 comme mode de communication<\/em> et pouvoir d\u2019agir<\/em> \u00bb aura lieu fin 2022.<\/p>\nBibliographie<\/h2>\nAuray N., (2011), \u00ab Les technologies de l’information et le r\u00e9gime exploratoire \u00bb, in : Van Andel P., Bourcier D. (\u00e9ds.), La serendipit\u00e9 dans les arts, les sciences et la d\u00e9cision<\/em>, pp. 329-343, Paris, \u00e9ditions Hermann.<\/p>\nAuray N., (2002), Politique de l’informatique et de l’information : les pionniers de la nouvelle fronti\u00e8re \u00e9lectronique<\/em>, Th\u00e8se de doctorat de sociologie, Paris, EHESS.<\/p>\nBalandier G. (2013), Anthropologie politique<\/em>, PUF, 288 p.<\/p>\nBateson G., Mead M., (1942), Balinese Character : A Photographic Analysis, volume 2<\/em>, New York, New York Academy of Sciences, 277 p.<\/p>\nBaudrillard J. (1981), Simulacre et simulation<\/em>, Galil\u00e9e, 227 p.<\/p>\nBeeman W.O. (1976), \u00ab Status, style and strategy in Iranian interactions \u00bb, Anthropol<\/em>. <\/em>Linguist<\/em>, vol. 18, n\u00b0 7, pp. 305-322.<\/p>\nBerger P., Kroesen J. (dir.), (2016), Ultimate Ambiguities, Investigating Death and Liminality<\/em>, Berghahn, 269 p.<\/p>\nBerger M., Romijn F., (2016), \u00ab Participer ou presque. In-actualisation de la participation du quidam aux questions de sant\u00e9 \u00bb, Questions de communication<\/em>, vol. 30, n\u00b0 2, pp. 91-118.<\/p>\nBrager J., (2015), \u00ab The Selfie and the Other : Consuming Viral Tragedy and Social Media (After)lives \u00bb, International Journal of Communication, <\/em>vol. 9, pp. 1660\u20131671.<\/p>\nDeener A. (2017), \u00ab The Uses of Ambiguity in Sociological Theorizing : Three Ethnographic Approaches \u00bb, Sociological Theory<\/em>, vol 35, n\u00b0 4, pp. 359\u2013379.<\/p>\nDouglas M. (2002), Purity and Danger. An Analysis of Concepts of Pollution and Taboo<\/em>, Routledge, 272 p.<\/p>\nDuvignaud J. (1980), Le jeu du jeu<\/em>, 58 p.<\/p>\nGoffman E., (1991 [1974]), Les cadres de l\u2019exp\u00e9rience<\/em>, traduit par I. Joseph, Les Editions de Minuit, 576 p.<\/p>\nGoffman E., (1973 [1963]), La mise en sc\u00e8ne de la vie quotidienne. Tome 2. Les Relations en public<\/em>, \u00c9ditions de Minuit, coll. \u00ab Le Sens Commun \u00bb, 368 p.<\/p>\nJank\u00e9l\u00e9vitch V., (1964), L\u2019ironie<\/em>, champs, essais, 178 p.<\/p>\nJullien F. (2009), Les transformations silencieuses<\/em>, Grasset, 200 p.<\/p>\nL\u00e9vi-Strauss C. (1962), La pens\u00e9e sauvage<\/em>, Paris, Pion, 395 p<\/p>\nLobinger K., Brantner C., (2015), \u00ab Genuine or Phony ? A Q-sort Study of the Perceived Authenticity of self-photographs and selfies \u00bb, Annual Conference, International Communication Associatio<\/em>n, 21-25 mai 2015, San Juan, Puerto Rico.<\/p>\nMary A. (2000), Le bricolage africain des h\u00e9ros chr\u00e9tiens<\/em>, Pars, le Cerf.<\/p>\nM\u00e9lice A. (2009), \u00ab Un concept l\u00e9vi-straussien d\u00e9construit : Le \u00ab bricolage \u00bb, Les temps Modernes<\/em>, 5, n\u00b0 656, pp. 83-98.<\/p>\nMourques E., Renard C. (2018), \u00ab Pourquoi il faut lire Claude L\u00e9vi-Strauss aujourd’hui \u00bb, France Culture, Savoirs, 15 ao\u00fbt 2018, <\/strong>URL : https:\/\/www.franceculture.fr\/video\/pourquoi-lire-claude-levi-strauss-aujourdhui.<\/p>\nPaldacci M., (2003), \u00ab Le blogueur \u00e0 l\u2019\u00e9preuve de son blog \u00bb, R\u00e9seaux<\/em>, n\u00b0 138, pp. 73\u2013107.<\/p>\nSaltz J., \u00ab Art at Arm\u2019s Length : A History of the Selfie \u00bb, janvier 2014, URL : http:\/\/www.vulture.com\/2014\/01\/history9of9the9selfie.html.<\/p>\nSenft T.M., Baym N.K., (2015) \u00ab What Does the Selfie Say ? Investigating a Global Phenomenon \u00bb, International Journal of Communication<\/em>, n\u00b0 9, pp. 1588\u20131606.<\/p>\nSimmel G., (1999 [1908]), \u00ab Psychologie de la coquetterie \u00bb, in : Philosophie de l\u2019amour<\/em>, Paris, \u00c9ditions Rivages, pp. 123\u2013145.<\/p>\nTavory I., (2009), \u00ab The structure of flirtation. On the construction of interactional ambiguity \u00bb, Studies In Symbolic Interaction<\/em>, vol. 33, pp. 59\u201374.<\/p>\nThevenot L., (2006), L\u2019action au pluriel. Sociologie des r\u00e9gimes d\u2019engagements<\/em>, la D\u00e9couverte, 312 p.<\/p>\nThomassen B., (2009), \u00ab The Uses and Meanings of Liminality \u00bb, International Political Anthropology<\/em>, vol. 2, n\u00b0 1.<\/p>\nVelkovska J., (2002), \u00ab L\u2019intimit\u00e9 anonyme dans les conversations \u00e9lectroniques sur les webchats <\/em> \u00bb, Sociologie du travail<\/em>, vol. 44, pp. 193\u2013213.<\/p>\nNotes<\/h2>\n[1]<\/a> Voir par exemple \u00ab Romanes eunt domus \u00bb, 9gag.com, URL : https:\/\/9gag.com\/gag\/aVw1dRn ou <\/em>\u00ab Capitol Rotunda m\u00e8me \u00bb, Le Soir, URL : https:\/\/www.lesoir.be\/350269\/article\/2021-01-21\/quand-bernie-sanders-devient-un-meme-viral-sur-les-reseaux-sociaux-photos.<\/p>\n[2]<\/a> https:\/\/dogecoin.com.<\/p>\n[3]<\/a> https:\/\/www.mediapart.fr\/journal\/france\/070621\/des-youtubeurs-d-extreme-droite-simulent-l-execution-d-un-gauchiste.<\/p>\n[4]<\/a> Le Pr\u00e9sident fran\u00e7ais Emmanuel Macron pris en photo alors qu\u2019il accompagne une \u00e9quipe en maraude sociale. Compte Instagram de Soazig de la Moissonni\u00e8re, URL : https:\/\/www.instagram.com\/p\/BuQyCPrBfOv\/?utm_medium=copy_link.<\/p>\n[5]<\/a> Marina Hyde, The Guardian, https:\/\/www.theguardian.com\/commentisfree\/2021\/feb\/02\/instagram-influencers-dubai?CMP=fb_gu&utm_medium=Social&utm_source=Facebook&fbclid=IwAR0dgufIoGQe5QE3_8vKoFH374Kyk7JWMP634tgcLXHOi3Ly4CoWmLlD0kw#Echobox=1612284686<\/p>\n[6]<\/a> Un photographe am\u00e9ricain prend un selfie \u00e0 proximit\u00e9 imm\u00e9diate d\u2019un grizzly dans le Parc National de Katmai, Alaska. Paul Souders \/ Design Pics\/Getty Images\/First Light. Tir\u00e9 de https:\/\/www.theguardian.com\/artanddesign\/2015\/dec\/28\/selfies-danger-death-2015?CMP=share_btn_tw<\/p>\n<\/p><\/div>\n\nMots-cl\u00e9s<\/h3>\n\nMots-cl\u00e9s<\/span><\/span><\/li>\nAnthropologie<\/span><\/a><\/li>\nNum\u00e9rique<\/span><\/a><\/li>\nUsages<\/span><\/a><\/li>\n<\/ul><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/div>\n<\/p>\n","protected":false},"excerpt":{"rendered":"Mis en ligne le 30 septembre 2021 Informations \u00e9dit\u00e9es \u00e0 partir d\u2019une annonce Calenda. Th\u00e9matiques Num\u00e9rique : strat\u00e9gies, dispositifs et usages R\u00e9ponse attendue pour le 01\/11\/2021 Type de r\u00e9ponse R\u00e9sum\u00e9 […]<\/p>\n","protected":false},"author":957,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[28,60],"tags":[354,90,303],"thematique":[39],"sfsic":[],"class_list":["post-19653","post","type-post","status-publish","format-standard","hentry","category-aac-publication","category-article","tag-anthropologie","tag-numerique","tag-usages","thematique-numerique-strategies-dispositifs-et-usages","wp-sticky"],"acf":[],"yoast_head":"\nAmbigu\u00eft\u00e9s num\u00e9riques<\/title>\n<meta name=\"description\" content=\"Dans le cadre du num\u00e9ro 46 de la revue Socio-anthropologie, l\u2019ambigu\u00eft\u00e9 et ses d\u00e9clinaisons seront au c\u0153ur d\u2019une r\u00e9flexion sur les pratiques \u00e0 l\u2019\u0153uvre 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Afin de contribuer \u00e0 l\u2019examen des fa\u00e7ons dont les espaces num\u00e9riques (pr\u00e9)disposent \u00e0 une culture de l\u2019ambigu\u00eft\u00e9, les r\u00e9flexions des auteur.e.s porteront tant sur les acteurs, que sur les pratiques, que sur les discours. Leurs contributions viseront \u00e0 \u00e9tudier finement ce qu\u2019il y a d\u2019ambigu dans les pratiques num\u00e9riques. Il s\u2019agit ainsi de d\u00e9busquer l\u2019ambigu\u00eft\u00e9 dans les pratiques \u00e0 l\u2019\u0153uvre, de la prendre au s\u00e9rieux, de la d\u00e9crire, de la comprendre et enfin de la critiquer. Sur tout le continuum allant de pratiques a priori plus l\u00e9g\u00e8res \u00e0 d\u2019autres, plus imm\u00e9diatement politiques[4]<\/a> ou militantes, les chercheurs en sciences sociales d\u00e9crypteront attentivement ce que l\u2019ambigu\u00eft\u00e9 nous dit sur les transformations anthropologiques du rapport \u00e0 soi et aux autres. Ils auront pour objectif de nous faire gagner en r\u00e9flexivit\u00e9, en attention et en vigilance d\u00e9mocratique. Leurs r\u00e9flexions nous permettront d\u2019explorer tant des questions de fond (anthropologiques, sociologiques et politiques) que des enjeux m\u00e9thodologiques et conceptuels. Au sens large, les auteur\u00b7e\u00b7s contribueront \u00e0 la question transversale suivante : quels sont les tenants et les aboutissants du pouvoir d\u2019agir<\/em> qui accompagne les conduites en ambigu\u00eft\u00e9 dans les espaces num\u00e9riques ? Quel pouvoir r\u00e9side dans des pratiques qui tant\u00f4t masquent ou r\u00e9v\u00e8lent des contradictions entre des propositions contradictoires, tant\u00f4t g\u00e9n\u00e8rent, jouent ou d\u00e9samorcent des tensions entre des niveaux du r\u00e9el ? S\u2019agit-il, comme pour le mythe l\u00e9vi-straussien, d\u2019escamoter le r\u00e9el pour mieux le vivre ? S\u2019agit-il, comme pour l\u2019ironie, d\u2019identifier un point de tension o\u00f9 se joue \u00e0 la fois le fait de se lib\u00e9rer, de se d\u00e9tacher et de s\u2019enfermer dans le m\u00eame mouvement sans conna\u00eetre \u00ab la trag\u00e9die de l\u2019\u00e9cart\u00e8lement \u00bb (Jank\u00e9l\u00e9vitch, 1964 : 111) ?<\/p>\nPour les aider dans leur cheminement, les auteur.e.s pourront inscrire leur contribution dans le(s) axes de r\u00e9flexions suivants :<\/p>\nAxe 1. Les pratiques de l\u2019ambigu\u00eft\u00e9<\/h3>\nLes auteur.e.s s\u2019int\u00e9resseront aux diff\u00e9rentes formes et expressions que rev\u00eat l\u2019ambigu\u00eft\u00e9 dans les espaces num\u00e9riques. Ils traiteront la diversit\u00e9 des dynamiques \u00e0 l\u2019\u0153uvre et des pouvoirs d\u2019agir sous-jacents. Ils montreront comment du sens peut \u00eatre produit de d\u00e9coupages troubl\u00e9s, de fronti\u00e8res brouill\u00e9es. Ils montreront que la confusion, l\u2019\u00e9quivocit\u00e9, le flottant peut \u00eatre sources de cr\u00e9ativit\u00e9. Il peut s\u2019agir d\u2019examiner les fa\u00e7ons dont les usagers d\u2019espaces num\u00e9riques suspendent, \u00e9ludent ou masquent la tension entre des propositions contradictoires ; que ce soit entre l\u2019authentique et l\u2019inauthentique, le drame et l\u2019insignifiance, le tragique et le l\u00e9ger ou encore la d\u00e9claration politique et l\u2019humour. Les pratiques d\u2019exposition de soi et de son quotidien rompent r\u00e9guli\u00e8rement la tension entre ce qui serait jug\u00e9 authentique et ce qui ne le serait pas. Dans son examen de la pluralit\u00e9 des types de selfies<\/em>, Jerry Saltz (2014) met en \u00e9vidence la diversification croissante de leur mise en forme, de leur caract\u00e8re esth\u00e9tique, des situations o\u00f9 ils sont r\u00e9alis\u00e9s et des acteurs qui s\u2019y adonnent (usagers ordinaires ou membres des \u00e9lites culturelles ou politiques). Saltz montre que, \u00e0 travers cette pratique anodine du selfie<\/em>, les fronti\u00e8res entre le priv\u00e9 et le public sont chaque fois red\u00e9finies. Cette red\u00e9finition repose sur un d\u00e9placement du curseur entre ce qui est jug\u00e9 signifiant ou insignifiant, authentique ou inauthentique. Afin d\u2019\u00eatre valablement re\u00e7u, le selfie <\/em>doit m\u00e9nager la tension omnipr\u00e9sente entre le soup\u00e7on d\u2019inauthenticit\u00e9 qu\u2019il occasionne et l\u2019authenticit\u00e9 de la d\u00e9marche de l\u2019usager. Cette inauthenticit\u00e9 fait, dans certains cas, l\u2019objet d\u2019un travail intentionnel et explicite de suspension du doute qui pourrait naitre chez le spectateur : notamment l\u2019usage de hashtags <\/em>sur les r\u00e9seaux sociaux visant \u00e0 dissiper ce type d\u2019ambigu\u00eft\u00e9 (#filterfakers<\/em>, #selfiefails<\/em>) (Lobinger & Brantner, 2015). Les pratiques en ambigu\u00eft\u00e9 n\u2019apparaissent pas seulement sous la forme d\u2019une contradiction qui serait masqu\u00e9e. Les dynamiques \u00e0 l\u2019\u0153uvre peuvent au contraire g\u00e9n\u00e9rer des contradictions explicites ou permettre d\u2019en traverser lorsque l\u2019ambigu d\u00e9samorce ou met de l\u2019ordre dans des tensions qui \u00e9taient jusque-l\u00e0 rest\u00e9es souterraines. Plut\u00f4t que de les masquer, certaines dynamiques \u00e0 l\u2019\u0153uvre peuvent aussi consister \u00e0 jouer pr\u00e9cis\u00e9ment avec l\u2019ambigu\u00eft\u00e9 sans escamoter les propositions contradictoires sous-jacentes.<\/p>\nAxe 2. L\u2019usager et les op\u00e9rations de continuit\u00e9 et de distanciation avec soi et les autres<\/h3>\nLes contributeur.trice.s s\u2019int\u00e9resseront aux effets des conduites en ambigu\u00eft\u00e9 sur la construction identitaire dans les espaces num\u00e9riques. Il s\u2019agit moins d\u2019examiner la pratique de l\u2019ambigu\u00eft\u00e9 que de s\u2019int\u00e9resser ici \u00e0 celui qui la pratique, \u00e0 la subjectivit\u00e9 de l\u2019usager et aux logiques sous-jacentes \u00e0 son action. Alors que s\u2019intensifient la multiplicit\u00e9 et la superposition des canaux de la communication dans les espaces num\u00e9riques, il semble important de documenter ce que ces nouvelles fa\u00e7ons de communiquer \u2013 de faire du commun \u2013 entrainent au niveau de la subjectivit\u00e9 de l\u2019usager ; notamment en comparaison \u2013 synchronique ou diachronique \u2013 avec le rapport au monde des personnes qui ne recourent pas au num\u00e9rique. Dans le cas o\u00f9 les usagers sont conscients du caract\u00e8re composite de leurs postures, pourquoi ne le questionnent-ils pas n\u00e9cessairement ? Est-ce que la question morale sous-jacente est suspendue et comment en rendre compte ? Qu\u2019est-ce qui anime l\u2019usager des espaces num\u00e9riques qui tente d\u2019\u00e9chapper \u00e0 ce qui trahirait par exemple l\u2019authenticit\u00e9 ou la l\u00e9g\u00e8ret\u00e9 de sa conduite ? Quels liens avec l\u2019expression d\u2019une critique ? Les contributions pourront questionner ce qu\u2019il se passe quand l\u2019ambigu\u00eft\u00e9 est soit amen\u00e9e \u00e0 se dissiper soit qu\u2019elle n\u2019est pas assez cr\u00e9dible ou mal perform\u00e9e. Dans ce cadre, il peut \u00eatre int\u00e9ressant de confronter les usagers \u00e0 l\u2019ambivalence de leurs conduites. Comme l\u2019illustre par exemple le cas r\u00e9cent du d\u00e9samour de followers<\/em> pour leurs influenceurs favoris qui auraient tout juste d\u00e9couvert que la d\u00e9marche de ces derniers n\u2019est pas compl\u00e8tement d\u00e9sint\u00e9ress\u00e9e[5]<\/a>. Inversement, si l\u2019ambigu\u00eft\u00e9 correspond \u00e0 une situation qu\u2019on ne peut pas nommer autrement, qui \u00e9mane de l\u2019avant-institu\u00e9, de l\u2019avant-mise-en-ordre, les auteur.e.s pourront interroger comment une pratique en ambigu\u00eft\u00e9 se trouve institu\u00e9e, se stabilise, devient plus durable. Une autre piste \u00e0 explorer r\u00e9side dans l\u2019examen des enjeux d\u2019une conduite amenant la personne \u00e0 privil\u00e9gier l\u2019interpellation d\u2019autrui dans des situations qui semblent pourtant n\u00e9cessiter l\u2019expression de sa vuln\u00e9rabilit\u00e9 et\/ou une demande de sollicitude. Les arrangements de la personne qui s\u2019expose en ligne contiennent parfois le paniquant, en faisant osciller \u00e0 tr\u00e8s court terme le sujet. Les auteur.e.s pourront par exemple examiner les mani\u00e8res dont l\u2019usager est en quelque sorte en train de se montrer \u00e0 autrui dans une situation o\u00f9 il est mis en danger. Saltz (2014) qualifie de \u00ab self emperiled selfie<\/em> \u00bb cette modalit\u00e9 de selfie<\/em> consistant \u00e0 se prendre en photo dans une situation dangereuse[6]<\/a> (e.g., lors d\u2019un crash d\u2019avion, lors d\u2019une tuerie de masse) ou juste apr\u00e8s avoir \u00e9chapp\u00e9 \u00e0 un danger.<\/p>\nAxe 3. Enqu\u00eater et conceptualiser l\u2019ambigu\u00eft\u00e9<\/h3>\nDans le cadre de ce troisi\u00e8me axe, les contributions prendront davantage de hauteur et participeront \u00e0 la r\u00e9flexion sur les enjeux conceptuels li\u00e9s \u00e0 la difficult\u00e9 de th\u00e9matiser l\u2019ambigu\u00eft\u00e9. Elles pourront s\u2019appuyer sur des donn\u00e9es empiriques en provenance de terrains situ\u00e9s dans les espaces num\u00e9riques ou s\u2019en \u00e9carter afin d\u2019adopter un autre point de vue ou d\u2019enrichir la r\u00e9flexion par une d\u00e9marche comparative. L\u2019ambigu est une donn\u00e9e sociale tr\u00e8s pr\u00e9sente dans les conduites et les actions dans lesquelles les humains s\u2019engagent, tant dans le rapport \u00e0 soi que dans le rapport aux autres. S\u2019emp\u00eacher d\u2019examiner les conduites en ambigu\u00eft\u00e9 \u00e9quivaut \u00e0 se priver de saisir les diff\u00e9rentes fa\u00e7ons dont elle peut \u00eatre une propri\u00e9t\u00e9 de l\u2019action, ainsi que ses transformations contemporaines. Il semble y avoir une difficult\u00e9 \u00e0 int\u00e9grer l\u2019ambigu dans la compr\u00e9hension des dynamiques sociales. Cette difficult\u00e9 pourrait bien provenir de l\u2019h\u00e9ritage de la pens\u00e9e grecque qui n\u2019est pas bien arm\u00e9e pour penser la transition et l\u2019ind\u00e9termin\u00e9, et qui plut\u00f4t \u00ab morcelle, isole et stabilise \u00bb (Jullien, 2009). A l\u2019instar de l\u2019examen de la place donn\u00e9e au ludique, esquiv\u00e9 au XX\u00e8me si\u00e8cle par l\u2019effet d\u2019un effort immense \u00ab entrepris pour escamoter le hasard, l’inopine\u0301, l’inattendu, le discontinu et le jeu \u00bb (Duvignaud, 1980 : 14), les auteur.e.s pourront questionner le champ d\u2019expression particulier laiss\u00e9 \u00e0 l\u2019ambigu\u00eft\u00e9 durant ce premier quart du XXI\u00e8me si\u00e8cle ou adopter une perspective diachronique. L\u2019ambigu n\u2019est pas absent des r\u00e9flexions des sciences sociales ; il est trait\u00e9 au sein de r\u00e9flexions et de travaux classiques de sciences sociales (Bateson, Mead, 1942 ; Douglas, 2002 ; Goffman, 1991 ; 1973 ; L\u00e9vi-Strauss, 1962 ; Simmel, 1908). On trouve \u00e9galement des initiatives plus r\u00e9centes attestant un int\u00e9r\u00eat sociologique et anthropologique pour cette modalit\u00e9 d\u2019\u00eatre au monde (Tavory, 2009 ; Thomassen, 2009 ; Balandier, 2013 ; Berger, Romijn, 2016 ; Berger, Kroesen, 2016 ; Deener, 2017). Force est n\u00e9anmoins de constater qu\u2019on ne trouve pas de r\u00e9flexion collective empiriquement et conceptuellement \u00e9tay\u00e9e visant \u00e0 enqu\u00eater sp\u00e9cifiquement sur cette modalit\u00e9 de l\u2019action. Ce num\u00e9ro th\u00e9matique entend \u00e9galement y contribuer. Les auteur.e.s pourront discuter de l\u2019apport de travaux classiques et contemporains pour \u00e9laborer une socio-anthropologie de l\u2019ambigu\u00eft\u00e9 mais aussi proposer de nouveaux outils.<\/p>\nLes propositions de r\u00e9sum\u00e9 pourront ne pas se limiter \u00e0 ces seuls axes. Les propositions qui s\u2019\u00e9cartent de ces probl\u00e9matiques seront \u00e9galement examin\u00e9es avec grand int\u00e9r\u00eat. Des travaux issus de toutes disciplines des sciences sociales et portant sur des espaces g\u00e9ographiques et des aires th\u00e9matiques pluriels sont attendus. L\u2019une des contributions du num\u00e9ro sera d\u00e9di\u00e9e au commentaire d\u2019une ou plusieurs images renvoyant \u00e0 la th\u00e9matique de l\u2019ambigu\u00eft\u00e9.<\/p>\nModalit\u00e9s de soumission<\/h2>\nUne intention argument\u00e9e d\u2019environ 5\u00a0000 signes<\/strong> (entre 1 et 2 pages) accompagn\u00e9e d\u2019une bibliographie est attendue<\/p>\npour le 1er\u00a0novembre\u00a02021.<\/h3>\nElle pr\u00e9cisera l\u2019objet et le questionnement de recherche, les donn\u00e9es et la m\u00e9thodologie mobilis\u00e9es, comme les enseignements tir\u00e9s, afin de faciliter le travail d\u2019arbitrage.<\/p>\nElle doit \u00eatre adress\u00e9e au coordinateur du num\u00e9ro : Fran\u00e7ois Romijn (francois.romijn@ulb.be<\/a>).<\/p>\nLa notification des propositions pr\u00e9-s\u00e9lectionn\u00e9es sera donn\u00e9e aux auteur\u00b7rices d\u00e9but d\u00e9cembre. La remise des textes r\u00e9dig\u00e9s (entre 25\u00a0000 et 35\u00a0000 signes) est fix\u00e9e au\u00a015 avril 2022. La V2 apr\u00e8s \u00e9valuation des articles en double aveugle est attendue pour le\u00a015 juillet 2022.<\/p>\nLa parution du num\u00e9ro\u00a046 \u00ab Ambigu\u00eft\u00e9s num\u00e9riques. L\u2019ambigu\u00eft\u00e9 comme mode de communication<\/em> et pouvoir d\u2019agir<\/em> \u00bb aura lieu fin 2022.<\/p>\nBibliographie<\/h2>\nAuray N., (2011), \u00ab Les technologies de l’information et le r\u00e9gime exploratoire \u00bb, in : Van Andel P., Bourcier D. (\u00e9ds.), La serendipit\u00e9 dans les arts, les sciences et la d\u00e9cision<\/em>, pp. 329-343, Paris, \u00e9ditions Hermann.<\/p>\nAuray N., (2002), Politique de l’informatique et de l’information : les pionniers de la nouvelle fronti\u00e8re \u00e9lectronique<\/em>, Th\u00e8se de doctorat de sociologie, Paris, EHESS.<\/p>\nBalandier G. (2013), Anthropologie politique<\/em>, PUF, 288 p.<\/p>\nBateson G., Mead M., (1942), Balinese Character : A Photographic Analysis, volume 2<\/em>, New York, New York Academy of Sciences, 277 p.<\/p>\nBaudrillard J. (1981), Simulacre et simulation<\/em>, Galil\u00e9e, 227 p.<\/p>\nBeeman W.O. (1976), \u00ab Status, style and strategy in Iranian interactions \u00bb, Anthropol<\/em>. <\/em>Linguist<\/em>, vol. 18, n\u00b0 7, pp. 305-322.<\/p>\nBerger P., Kroesen J. (dir.), (2016), Ultimate Ambiguities, Investigating Death and Liminality<\/em>, Berghahn, 269 p.<\/p>\nBerger M., Romijn F., (2016), \u00ab Participer ou presque. In-actualisation de la participation du quidam aux questions de sant\u00e9 \u00bb, Questions de communication<\/em>, vol. 30, n\u00b0 2, pp. 91-118.<\/p>\nBrager J., (2015), \u00ab The Selfie and the Other : Consuming Viral Tragedy and Social Media (After)lives \u00bb, International Journal of Communication, <\/em>vol. 9, pp. 1660\u20131671.<\/p>\nDeener A. (2017), \u00ab The Uses of Ambiguity in Sociological Theorizing : Three Ethnographic Approaches \u00bb, Sociological Theory<\/em>, vol 35, n\u00b0 4, pp. 359\u2013379.<\/p>\nDouglas M. (2002), Purity and Danger. An Analysis of Concepts of Pollution and Taboo<\/em>, Routledge, 272 p.<\/p>\nDuvignaud J. (1980), Le jeu du jeu<\/em>, 58 p.<\/p>\nGoffman E., (1991 [1974]), Les cadres de l\u2019exp\u00e9rience<\/em>, traduit par I. Joseph, Les Editions de Minuit, 576 p.<\/p>\nGoffman E., (1973 [1963]), La mise en sc\u00e8ne de la vie quotidienne. Tome 2. Les Relations en public<\/em>, \u00c9ditions de Minuit, coll. \u00ab Le Sens Commun \u00bb, 368 p.<\/p>\nJank\u00e9l\u00e9vitch V., (1964), L\u2019ironie<\/em>, champs, essais, 178 p.<\/p>\nJullien F. (2009), Les transformations silencieuses<\/em>, Grasset, 200 p.<\/p>\nL\u00e9vi-Strauss C. (1962), La pens\u00e9e sauvage<\/em>, Paris, Pion, 395 p<\/p>\nLobinger K., Brantner C., (2015), \u00ab Genuine or Phony ? A Q-sort Study of the Perceived Authenticity of self-photographs and selfies \u00bb, Annual Conference, International Communication Associatio<\/em>n, 21-25 mai 2015, San Juan, Puerto Rico.<\/p>\nMary A. (2000), Le bricolage africain des h\u00e9ros chr\u00e9tiens<\/em>, Pars, le Cerf.<\/p>\nM\u00e9lice A. (2009), \u00ab Un concept l\u00e9vi-straussien d\u00e9construit : Le \u00ab bricolage \u00bb, Les temps Modernes<\/em>, 5, n\u00b0 656, pp. 83-98.<\/p>\nMourques E., Renard C. (2018), \u00ab Pourquoi il faut lire Claude L\u00e9vi-Strauss aujourd’hui \u00bb, France Culture, Savoirs, 15 ao\u00fbt 2018, <\/strong>URL : https:\/\/www.franceculture.fr\/video\/pourquoi-lire-claude-levi-strauss-aujourdhui.<\/p>\nPaldacci M., (2003), \u00ab Le blogueur \u00e0 l\u2019\u00e9preuve de son blog \u00bb, R\u00e9seaux<\/em>, n\u00b0 138, pp. 73\u2013107.<\/p>\nSaltz J., \u00ab Art at Arm\u2019s Length : A History of the Selfie \u00bb, janvier 2014, URL : http:\/\/www.vulture.com\/2014\/01\/history9of9the9selfie.html.<\/p>\nSenft T.M., Baym N.K., (2015) \u00ab What Does the Selfie Say ? Investigating a Global Phenomenon \u00bb, International Journal of Communication<\/em>, n\u00b0 9, pp. 1588\u20131606.<\/p>\nSimmel G., (1999 [1908]), \u00ab Psychologie de la coquetterie \u00bb, in : Philosophie de l\u2019amour<\/em>, Paris, \u00c9ditions Rivages, pp. 123\u2013145.<\/p>\nTavory I., (2009), \u00ab The structure of flirtation. On the construction of interactional ambiguity \u00bb, Studies In Symbolic Interaction<\/em>, vol. 33, pp. 59\u201374.<\/p>\nThevenot L., (2006), L\u2019action au pluriel. Sociologie des r\u00e9gimes d\u2019engagements<\/em>, la D\u00e9couverte, 312 p.<\/p>\nThomassen B., (2009), \u00ab The Uses and Meanings of Liminality \u00bb, International Political Anthropology<\/em>, vol. 2, n\u00b0 1.<\/p>\nVelkovska J., (2002), \u00ab L\u2019intimit\u00e9 anonyme dans les conversations \u00e9lectroniques sur les webchats <\/em> \u00bb, Sociologie du travail<\/em>, vol. 44, pp. 193\u2013213.<\/p>\nNotes<\/h2>\n[1]<\/a> Voir par exemple \u00ab Romanes eunt domus \u00bb, 9gag.com, URL : https:\/\/9gag.com\/gag\/aVw1dRn ou <\/em>\u00ab Capitol Rotunda m\u00e8me \u00bb, Le Soir, URL : https:\/\/www.lesoir.be\/350269\/article\/2021-01-21\/quand-bernie-sanders-devient-un-meme-viral-sur-les-reseaux-sociaux-photos.<\/p>\n[2]<\/a> https:\/\/dogecoin.com.<\/p>\n[3]<\/a> https:\/\/www.mediapart.fr\/journal\/france\/070621\/des-youtubeurs-d-extreme-droite-simulent-l-execution-d-un-gauchiste.<\/p>\n[4]<\/a> Le Pr\u00e9sident fran\u00e7ais Emmanuel Macron pris en photo alors qu\u2019il accompagne une \u00e9quipe en maraude sociale. Compte Instagram de Soazig de la Moissonni\u00e8re, URL : https:\/\/www.instagram.com\/p\/BuQyCPrBfOv\/?utm_medium=copy_link.<\/p>\n[5]<\/a> Marina Hyde, The Guardian, https:\/\/www.theguardian.com\/commentisfree\/2021\/feb\/02\/instagram-influencers-dubai?CMP=fb_gu&utm_medium=Social&utm_source=Facebook&fbclid=IwAR0dgufIoGQe5QE3_8vKoFH374Kyk7JWMP634tgcLXHOi3Ly4CoWmLlD0kw#Echobox=1612284686<\/p>\n[6]<\/a> Un photographe am\u00e9ricain prend un selfie \u00e0 proximit\u00e9 imm\u00e9diate d\u2019un grizzly dans le Parc National de Katmai, Alaska. Paul Souders \/ Design Pics\/Getty Images\/First Light. Tir\u00e9 de https:\/\/www.theguardian.com\/artanddesign\/2015\/dec\/28\/selfies-danger-death-2015?CMP=share_btn_tw<\/p>\n<\/p><\/div>\n\nMots-cl\u00e9s<\/h3>\n\nMots-cl\u00e9s<\/span><\/span><\/li>\nAnthropologie<\/span><\/a><\/li>\nNum\u00e9rique<\/span><\/a><\/li>\nUsages<\/span><\/a><\/li>\n<\/ul><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/div>\n<\/p>\n","protected":false},"excerpt":{"rendered":"Mis en ligne le 30 septembre 2021 Informations \u00e9dit\u00e9es \u00e0 partir d\u2019une annonce Calenda. Th\u00e9matiques Num\u00e9rique : strat\u00e9gies, dispositifs et usages R\u00e9ponse attendue pour le 01\/11\/2021 Type de r\u00e9ponse R\u00e9sum\u00e9 […]<\/p>\n","protected":false},"author":957,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[28,60],"tags":[354,90,303],"thematique":[39],"sfsic":[],"class_list":["post-19653","post","type-post","status-publish","format-standard","hentry","category-aac-publication","category-article","tag-anthropologie","tag-numerique","tag-usages","thematique-numerique-strategies-dispositifs-et-usages","wp-sticky"],"acf":[],"yoast_head":"\nAmbigu\u00eft\u00e9s num\u00e9riques<\/title>\n<meta name=\"description\" content=\"Dans le cadre du num\u00e9ro 46 de la revue Socio-anthropologie, l\u2019ambigu\u00eft\u00e9 et ses d\u00e9clinaisons seront au c\u0153ur d\u2019une r\u00e9flexion sur les pratiques \u00e0 l\u2019\u0153uvre 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Pour les aider dans leur cheminement, les auteur.e.s pourront inscrire leur contribution dans le(s) axes de r\u00e9flexions suivants :<\/p>\n
Les auteur.e.s s\u2019int\u00e9resseront aux diff\u00e9rentes formes et expressions que rev\u00eat l\u2019ambigu\u00eft\u00e9 dans les espaces num\u00e9riques. Ils traiteront la diversit\u00e9 des dynamiques \u00e0 l\u2019\u0153uvre et des pouvoirs d\u2019agir sous-jacents. Ils montreront comment du sens peut \u00eatre produit de d\u00e9coupages troubl\u00e9s, de fronti\u00e8res brouill\u00e9es. Ils montreront que la confusion, l\u2019\u00e9quivocit\u00e9, le flottant peut \u00eatre sources de cr\u00e9ativit\u00e9. Il peut s\u2019agir d\u2019examiner les fa\u00e7ons dont les usagers d\u2019espaces num\u00e9riques suspendent, \u00e9ludent ou masquent la tension entre des propositions contradictoires ; que ce soit entre l\u2019authentique et l\u2019inauthentique, le drame et l\u2019insignifiance, le tragique et le l\u00e9ger ou encore la d\u00e9claration politique et l\u2019humour. Les pratiques d\u2019exposition de soi et de son quotidien rompent r\u00e9guli\u00e8rement la tension entre ce qui serait jug\u00e9 authentique et ce qui ne le serait pas. Dans son examen de la pluralit\u00e9 des types de selfies<\/em>, Jerry Saltz (2014) met en \u00e9vidence la diversification croissante de leur mise en forme, de leur caract\u00e8re esth\u00e9tique, des situations o\u00f9 ils sont r\u00e9alis\u00e9s et des acteurs qui s\u2019y adonnent (usagers ordinaires ou membres des \u00e9lites culturelles ou politiques). Saltz montre que, \u00e0 travers cette pratique anodine du selfie<\/em>, les fronti\u00e8res entre le priv\u00e9 et le public sont chaque fois red\u00e9finies. Cette red\u00e9finition repose sur un d\u00e9placement du curseur entre ce qui est jug\u00e9 signifiant ou insignifiant, authentique ou inauthentique. Afin d\u2019\u00eatre valablement re\u00e7u, le selfie <\/em>doit m\u00e9nager la tension omnipr\u00e9sente entre le soup\u00e7on d\u2019inauthenticit\u00e9 qu\u2019il occasionne et l\u2019authenticit\u00e9 de la d\u00e9marche de l\u2019usager. Cette inauthenticit\u00e9 fait, dans certains cas, l\u2019objet d\u2019un travail intentionnel et explicite de suspension du doute qui pourrait naitre chez le spectateur : notamment l\u2019usage de hashtags <\/em>sur les r\u00e9seaux sociaux visant \u00e0 dissiper ce type d\u2019ambigu\u00eft\u00e9 (#filterfakers<\/em>, #selfiefails<\/em>) (Lobinger & Brantner, 2015). Les pratiques en ambigu\u00eft\u00e9 n\u2019apparaissent pas seulement sous la forme d\u2019une contradiction qui serait masqu\u00e9e. Les dynamiques \u00e0 l\u2019\u0153uvre peuvent au contraire g\u00e9n\u00e9rer des contradictions explicites ou permettre d\u2019en traverser lorsque l\u2019ambigu d\u00e9samorce ou met de l\u2019ordre dans des tensions qui \u00e9taient jusque-l\u00e0 rest\u00e9es souterraines. Plut\u00f4t que de les masquer, certaines dynamiques \u00e0 l\u2019\u0153uvre peuvent aussi consister \u00e0 jouer pr\u00e9cis\u00e9ment avec l\u2019ambigu\u00eft\u00e9 sans escamoter les propositions contradictoires sous-jacentes.<\/p>\nAxe 2. L\u2019usager et les op\u00e9rations de continuit\u00e9 et de distanciation avec soi et les autres<\/h3>\nLes contributeur.trice.s s\u2019int\u00e9resseront aux effets des conduites en ambigu\u00eft\u00e9 sur la construction identitaire dans les espaces num\u00e9riques. Il s\u2019agit moins d\u2019examiner la pratique de l\u2019ambigu\u00eft\u00e9 que de s\u2019int\u00e9resser ici \u00e0 celui qui la pratique, \u00e0 la subjectivit\u00e9 de l\u2019usager et aux logiques sous-jacentes \u00e0 son action. Alors que s\u2019intensifient la multiplicit\u00e9 et la superposition des canaux de la communication dans les espaces num\u00e9riques, il semble important de documenter ce que ces nouvelles fa\u00e7ons de communiquer \u2013 de faire du commun \u2013 entrainent au niveau de la subjectivit\u00e9 de l\u2019usager ; notamment en comparaison \u2013 synchronique ou diachronique \u2013 avec le rapport au monde des personnes qui ne recourent pas au num\u00e9rique. Dans le cas o\u00f9 les usagers sont conscients du caract\u00e8re composite de leurs postures, pourquoi ne le questionnent-ils pas n\u00e9cessairement ? Est-ce que la question morale sous-jacente est suspendue et comment en rendre compte ? Qu\u2019est-ce qui anime l\u2019usager des espaces num\u00e9riques qui tente d\u2019\u00e9chapper \u00e0 ce qui trahirait par exemple l\u2019authenticit\u00e9 ou la l\u00e9g\u00e8ret\u00e9 de sa conduite ? Quels liens avec l\u2019expression d\u2019une critique ? Les contributions pourront questionner ce qu\u2019il se passe quand l\u2019ambigu\u00eft\u00e9 est soit amen\u00e9e \u00e0 se dissiper soit qu\u2019elle n\u2019est pas assez cr\u00e9dible ou mal perform\u00e9e. Dans ce cadre, il peut \u00eatre int\u00e9ressant de confronter les usagers \u00e0 l\u2019ambivalence de leurs conduites. Comme l\u2019illustre par exemple le cas r\u00e9cent du d\u00e9samour de followers<\/em> pour leurs influenceurs favoris qui auraient tout juste d\u00e9couvert que la d\u00e9marche de ces derniers n\u2019est pas compl\u00e8tement d\u00e9sint\u00e9ress\u00e9e[5]<\/a>. Inversement, si l\u2019ambigu\u00eft\u00e9 correspond \u00e0 une situation qu\u2019on ne peut pas nommer autrement, qui \u00e9mane de l\u2019avant-institu\u00e9, de l\u2019avant-mise-en-ordre, les auteur.e.s pourront interroger comment une pratique en ambigu\u00eft\u00e9 se trouve institu\u00e9e, se stabilise, devient plus durable. Une autre piste \u00e0 explorer r\u00e9side dans l\u2019examen des enjeux d\u2019une conduite amenant la personne \u00e0 privil\u00e9gier l\u2019interpellation d\u2019autrui dans des situations qui semblent pourtant n\u00e9cessiter l\u2019expression de sa vuln\u00e9rabilit\u00e9 et\/ou une demande de sollicitude. Les arrangements de la personne qui s\u2019expose en ligne contiennent parfois le paniquant, en faisant osciller \u00e0 tr\u00e8s court terme le sujet. Les auteur.e.s pourront par exemple examiner les mani\u00e8res dont l\u2019usager est en quelque sorte en train de se montrer \u00e0 autrui dans une situation o\u00f9 il est mis en danger. Saltz (2014) qualifie de \u00ab self emperiled selfie<\/em> \u00bb cette modalit\u00e9 de selfie<\/em> consistant \u00e0 se prendre en photo dans une situation dangereuse[6]<\/a> (e.g., lors d\u2019un crash d\u2019avion, lors d\u2019une tuerie de masse) ou juste apr\u00e8s avoir \u00e9chapp\u00e9 \u00e0 un danger.<\/p>\nAxe 3. Enqu\u00eater et conceptualiser l\u2019ambigu\u00eft\u00e9<\/h3>\nDans le cadre de ce troisi\u00e8me axe, les contributions prendront davantage de hauteur et participeront \u00e0 la r\u00e9flexion sur les enjeux conceptuels li\u00e9s \u00e0 la difficult\u00e9 de th\u00e9matiser l\u2019ambigu\u00eft\u00e9. Elles pourront s\u2019appuyer sur des donn\u00e9es empiriques en provenance de terrains situ\u00e9s dans les espaces num\u00e9riques ou s\u2019en \u00e9carter afin d\u2019adopter un autre point de vue ou d\u2019enrichir la r\u00e9flexion par une d\u00e9marche comparative. L\u2019ambigu est une donn\u00e9e sociale tr\u00e8s pr\u00e9sente dans les conduites et les actions dans lesquelles les humains s\u2019engagent, tant dans le rapport \u00e0 soi que dans le rapport aux autres. S\u2019emp\u00eacher d\u2019examiner les conduites en ambigu\u00eft\u00e9 \u00e9quivaut \u00e0 se priver de saisir les diff\u00e9rentes fa\u00e7ons dont elle peut \u00eatre une propri\u00e9t\u00e9 de l\u2019action, ainsi que ses transformations contemporaines. Il semble y avoir une difficult\u00e9 \u00e0 int\u00e9grer l\u2019ambigu dans la compr\u00e9hension des dynamiques sociales. Cette difficult\u00e9 pourrait bien provenir de l\u2019h\u00e9ritage de la pens\u00e9e grecque qui n\u2019est pas bien arm\u00e9e pour penser la transition et l\u2019ind\u00e9termin\u00e9, et qui plut\u00f4t \u00ab morcelle, isole et stabilise \u00bb (Jullien, 2009). A l\u2019instar de l\u2019examen de la place donn\u00e9e au ludique, esquiv\u00e9 au XX\u00e8me si\u00e8cle par l\u2019effet d\u2019un effort immense \u00ab entrepris pour escamoter le hasard, l’inopine\u0301, l’inattendu, le discontinu et le jeu \u00bb (Duvignaud, 1980 : 14), les auteur.e.s pourront questionner le champ d\u2019expression particulier laiss\u00e9 \u00e0 l\u2019ambigu\u00eft\u00e9 durant ce premier quart du XXI\u00e8me si\u00e8cle ou adopter une perspective diachronique. L\u2019ambigu n\u2019est pas absent des r\u00e9flexions des sciences sociales ; il est trait\u00e9 au sein de r\u00e9flexions et de travaux classiques de sciences sociales (Bateson, Mead, 1942 ; Douglas, 2002 ; Goffman, 1991 ; 1973 ; L\u00e9vi-Strauss, 1962 ; Simmel, 1908). On trouve \u00e9galement des initiatives plus r\u00e9centes attestant un int\u00e9r\u00eat sociologique et anthropologique pour cette modalit\u00e9 d\u2019\u00eatre au monde (Tavory, 2009 ; Thomassen, 2009 ; Balandier, 2013 ; Berger, Romijn, 2016 ; Berger, Kroesen, 2016 ; Deener, 2017). Force est n\u00e9anmoins de constater qu\u2019on ne trouve pas de r\u00e9flexion collective empiriquement et conceptuellement \u00e9tay\u00e9e visant \u00e0 enqu\u00eater sp\u00e9cifiquement sur cette modalit\u00e9 de l\u2019action. Ce num\u00e9ro th\u00e9matique entend \u00e9galement y contribuer. Les auteur.e.s pourront discuter de l\u2019apport de travaux classiques et contemporains pour \u00e9laborer une socio-anthropologie de l\u2019ambigu\u00eft\u00e9 mais aussi proposer de nouveaux outils.<\/p>\nLes propositions de r\u00e9sum\u00e9 pourront ne pas se limiter \u00e0 ces seuls axes. Les propositions qui s\u2019\u00e9cartent de ces probl\u00e9matiques seront \u00e9galement examin\u00e9es avec grand int\u00e9r\u00eat. Des travaux issus de toutes disciplines des sciences sociales et portant sur des espaces g\u00e9ographiques et des aires th\u00e9matiques pluriels sont attendus. L\u2019une des contributions du num\u00e9ro sera d\u00e9di\u00e9e au commentaire d\u2019une ou plusieurs images renvoyant \u00e0 la th\u00e9matique de l\u2019ambigu\u00eft\u00e9.<\/p>\nModalit\u00e9s de soumission<\/h2>\nUne intention argument\u00e9e d\u2019environ 5\u00a0000 signes<\/strong> (entre 1 et 2 pages) accompagn\u00e9e d\u2019une bibliographie est attendue<\/p>\npour le 1er\u00a0novembre\u00a02021.<\/h3>\nElle pr\u00e9cisera l\u2019objet et le questionnement de recherche, les donn\u00e9es et la m\u00e9thodologie mobilis\u00e9es, comme les enseignements tir\u00e9s, afin de faciliter le travail d\u2019arbitrage.<\/p>\nElle doit \u00eatre adress\u00e9e au coordinateur du num\u00e9ro : Fran\u00e7ois Romijn (francois.romijn@ulb.be<\/a>).<\/p>\nLa notification des propositions pr\u00e9-s\u00e9lectionn\u00e9es sera donn\u00e9e aux auteur\u00b7rices d\u00e9but d\u00e9cembre. La remise des textes r\u00e9dig\u00e9s (entre 25\u00a0000 et 35\u00a0000 signes) est fix\u00e9e au\u00a015 avril 2022. La V2 apr\u00e8s \u00e9valuation des articles en double aveugle est attendue pour le\u00a015 juillet 2022.<\/p>\nLa parution du num\u00e9ro\u00a046 \u00ab Ambigu\u00eft\u00e9s num\u00e9riques. L\u2019ambigu\u00eft\u00e9 comme mode de communication<\/em> et pouvoir d\u2019agir<\/em> \u00bb aura lieu fin 2022.<\/p>\nBibliographie<\/h2>\nAuray N., (2011), \u00ab Les technologies de l’information et le r\u00e9gime exploratoire \u00bb, in : Van Andel P., Bourcier D. (\u00e9ds.), La serendipit\u00e9 dans les arts, les sciences et la d\u00e9cision<\/em>, pp. 329-343, Paris, \u00e9ditions Hermann.<\/p>\nAuray N., (2002), Politique de l’informatique et de l’information : les pionniers de la nouvelle fronti\u00e8re \u00e9lectronique<\/em>, Th\u00e8se de doctorat de sociologie, Paris, EHESS.<\/p>\nBalandier G. (2013), Anthropologie politique<\/em>, PUF, 288 p.<\/p>\nBateson G., Mead M., (1942), Balinese Character : A Photographic Analysis, volume 2<\/em>, New York, New York Academy of Sciences, 277 p.<\/p>\nBaudrillard J. (1981), Simulacre et simulation<\/em>, Galil\u00e9e, 227 p.<\/p>\nBeeman W.O. (1976), \u00ab Status, style and strategy in Iranian interactions \u00bb, Anthropol<\/em>. <\/em>Linguist<\/em>, vol. 18, n\u00b0 7, pp. 305-322.<\/p>\nBerger P., Kroesen J. (dir.), (2016), Ultimate Ambiguities, Investigating Death and Liminality<\/em>, Berghahn, 269 p.<\/p>\nBerger M., Romijn F., (2016), \u00ab Participer ou presque. In-actualisation de la participation du quidam aux questions de sant\u00e9 \u00bb, Questions de communication<\/em>, vol. 30, n\u00b0 2, pp. 91-118.<\/p>\nBrager J., (2015), \u00ab The Selfie and the Other : Consuming Viral Tragedy and Social Media (After)lives \u00bb, International Journal of Communication, <\/em>vol. 9, pp. 1660\u20131671.<\/p>\nDeener A. (2017), \u00ab The Uses of Ambiguity in Sociological Theorizing : Three Ethnographic Approaches \u00bb, Sociological Theory<\/em>, vol 35, n\u00b0 4, pp. 359\u2013379.<\/p>\nDouglas M. (2002), Purity and Danger. An Analysis of Concepts of Pollution and Taboo<\/em>, Routledge, 272 p.<\/p>\nDuvignaud J. (1980), Le jeu du jeu<\/em>, 58 p.<\/p>\nGoffman E., (1991 [1974]), Les cadres de l\u2019exp\u00e9rience<\/em>, traduit par I. Joseph, Les Editions de Minuit, 576 p.<\/p>\nGoffman E., (1973 [1963]), La mise en sc\u00e8ne de la vie quotidienne. Tome 2. Les Relations en public<\/em>, \u00c9ditions de Minuit, coll. \u00ab Le Sens Commun \u00bb, 368 p.<\/p>\nJank\u00e9l\u00e9vitch V., (1964), L\u2019ironie<\/em>, champs, essais, 178 p.<\/p>\nJullien F. (2009), Les transformations silencieuses<\/em>, Grasset, 200 p.<\/p>\nL\u00e9vi-Strauss C. (1962), La pens\u00e9e sauvage<\/em>, Paris, Pion, 395 p<\/p>\nLobinger K., Brantner C., (2015), \u00ab Genuine or Phony ? A Q-sort Study of the Perceived Authenticity of self-photographs and selfies \u00bb, Annual Conference, International Communication Associatio<\/em>n, 21-25 mai 2015, San Juan, Puerto Rico.<\/p>\nMary A. (2000), Le bricolage africain des h\u00e9ros chr\u00e9tiens<\/em>, Pars, le Cerf.<\/p>\nM\u00e9lice A. (2009), \u00ab Un concept l\u00e9vi-straussien d\u00e9construit : Le \u00ab bricolage \u00bb, Les temps Modernes<\/em>, 5, n\u00b0 656, pp. 83-98.<\/p>\nMourques E., Renard C. (2018), \u00ab Pourquoi il faut lire Claude L\u00e9vi-Strauss aujourd’hui \u00bb, France Culture, Savoirs, 15 ao\u00fbt 2018, <\/strong>URL : https:\/\/www.franceculture.fr\/video\/pourquoi-lire-claude-levi-strauss-aujourdhui.<\/p>\nPaldacci M., (2003), \u00ab Le blogueur \u00e0 l\u2019\u00e9preuve de son blog \u00bb, R\u00e9seaux<\/em>, n\u00b0 138, pp. 73\u2013107.<\/p>\nSaltz J., \u00ab Art at Arm\u2019s Length : A History of the Selfie \u00bb, janvier 2014, URL : http:\/\/www.vulture.com\/2014\/01\/history9of9the9selfie.html.<\/p>\nSenft T.M., Baym N.K., (2015) \u00ab What Does the Selfie Say ? Investigating a Global Phenomenon \u00bb, International Journal of Communication<\/em>, n\u00b0 9, pp. 1588\u20131606.<\/p>\nSimmel G., (1999 [1908]), \u00ab Psychologie de la coquetterie \u00bb, in : Philosophie de l\u2019amour<\/em>, Paris, \u00c9ditions Rivages, pp. 123\u2013145.<\/p>\nTavory I., (2009), \u00ab The structure of flirtation. On the construction of interactional ambiguity \u00bb, Studies In Symbolic Interaction<\/em>, vol. 33, pp. 59\u201374.<\/p>\nThevenot L., (2006), L\u2019action au pluriel. Sociologie des r\u00e9gimes d\u2019engagements<\/em>, la D\u00e9couverte, 312 p.<\/p>\nThomassen B., (2009), \u00ab The Uses and Meanings of Liminality \u00bb, International Political Anthropology<\/em>, vol. 2, n\u00b0 1.<\/p>\nVelkovska J., (2002), \u00ab L\u2019intimit\u00e9 anonyme dans les conversations \u00e9lectroniques sur les webchats <\/em> \u00bb, Sociologie du travail<\/em>, vol. 44, pp. 193\u2013213.<\/p>\nNotes<\/h2>\n[1]<\/a> Voir par exemple \u00ab Romanes eunt domus \u00bb, 9gag.com, URL : https:\/\/9gag.com\/gag\/aVw1dRn ou <\/em>\u00ab Capitol Rotunda m\u00e8me \u00bb, Le Soir, URL : https:\/\/www.lesoir.be\/350269\/article\/2021-01-21\/quand-bernie-sanders-devient-un-meme-viral-sur-les-reseaux-sociaux-photos.<\/p>\n[2]<\/a> https:\/\/dogecoin.com.<\/p>\n[3]<\/a> https:\/\/www.mediapart.fr\/journal\/france\/070621\/des-youtubeurs-d-extreme-droite-simulent-l-execution-d-un-gauchiste.<\/p>\n[4]<\/a> Le Pr\u00e9sident fran\u00e7ais Emmanuel Macron pris en photo alors qu\u2019il accompagne une \u00e9quipe en maraude sociale. Compte Instagram de Soazig de la Moissonni\u00e8re, URL : https:\/\/www.instagram.com\/p\/BuQyCPrBfOv\/?utm_medium=copy_link.<\/p>\n[5]<\/a> Marina Hyde, The Guardian, https:\/\/www.theguardian.com\/commentisfree\/2021\/feb\/02\/instagram-influencers-dubai?CMP=fb_gu&utm_medium=Social&utm_source=Facebook&fbclid=IwAR0dgufIoGQe5QE3_8vKoFH374Kyk7JWMP634tgcLXHOi3Ly4CoWmLlD0kw#Echobox=1612284686<\/p>\n[6]<\/a> Un photographe am\u00e9ricain prend un selfie \u00e0 proximit\u00e9 imm\u00e9diate d\u2019un grizzly dans le Parc National de Katmai, Alaska. Paul Souders \/ Design Pics\/Getty Images\/First Light. Tir\u00e9 de https:\/\/www.theguardian.com\/artanddesign\/2015\/dec\/28\/selfies-danger-death-2015?CMP=share_btn_tw<\/p>\n<\/p><\/div>\n\nMots-cl\u00e9s<\/h3>\n\nMots-cl\u00e9s<\/span><\/span><\/li>\nAnthropologie<\/span><\/a><\/li>\nNum\u00e9rique<\/span><\/a><\/li>\nUsages<\/span><\/a><\/li>\n<\/ul><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/div>\n<\/p>\n","protected":false},"excerpt":{"rendered":"Mis en ligne le 30 septembre 2021 Informations \u00e9dit\u00e9es \u00e0 partir d\u2019une annonce Calenda. Th\u00e9matiques Num\u00e9rique : strat\u00e9gies, dispositifs et usages R\u00e9ponse attendue pour le 01\/11\/2021 Type de r\u00e9ponse R\u00e9sum\u00e9 […]<\/p>\n","protected":false},"author":957,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[28,60],"tags":[354,90,303],"thematique":[39],"sfsic":[],"class_list":["post-19653","post","type-post","status-publish","format-standard","hentry","category-aac-publication","category-article","tag-anthropologie","tag-numerique","tag-usages","thematique-numerique-strategies-dispositifs-et-usages","wp-sticky"],"acf":[],"yoast_head":"\nAmbigu\u00eft\u00e9s num\u00e9riques<\/title>\n<meta name=\"description\" content=\"Dans le cadre du num\u00e9ro 46 de la revue Socio-anthropologie, l\u2019ambigu\u00eft\u00e9 et ses d\u00e9clinaisons seront au c\u0153ur d\u2019une r\u00e9flexion sur les pratiques \u00e0 l\u2019\u0153uvre 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l\u2019ambigu\u00eft\u00e9 et ses d\u00e9clinaisons seront au c\u0153ur d\u2019une r\u00e9flexion sur les pratiques \u00e0 l\u2019\u0153uvre dans les espaces num\u00e9riques.\",\"breadcrumb\":{\"@id\":\"https:\\\/\\\/www.sfsic.org\\\/en\\\/aac-publication\\\/ambiguites-numeriques\\\/#breadcrumb\"},\"inLanguage\":\"en-US\",\"potentialAction\":[{\"@type\":\"ReadAction\",\"target\":[\"https:\\\/\\\/www.sfsic.org\\\/en\\\/aac-publication\\\/ambiguites-numeriques\\\/\"]}]},{\"@type\":\"BreadcrumbList\",\"@id\":\"https:\\\/\\\/www.sfsic.org\\\/en\\\/aac-publication\\\/ambiguites-numeriques\\\/#breadcrumb\",\"itemListElement\":[{\"@type\":\"ListItem\",\"position\":1,\"name\":\"Accueil\",\"item\":\"https:\\\/\\\/www.sfsic.org\\\/en\\\/\"},{\"@type\":\"ListItem\",\"position\":2,\"name\":\"Calls for 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Les contributeur.trice.s s\u2019int\u00e9resseront aux effets des conduites en ambigu\u00eft\u00e9 sur la construction identitaire dans les espaces num\u00e9riques. Il s\u2019agit moins d\u2019examiner la pratique de l\u2019ambigu\u00eft\u00e9 que de s\u2019int\u00e9resser ici \u00e0 celui qui la pratique, \u00e0 la subjectivit\u00e9 de l\u2019usager et aux logiques sous-jacentes \u00e0 son action. Alors que s\u2019intensifient la multiplicit\u00e9 et la superposition des canaux de la communication dans les espaces num\u00e9riques, il semble important de documenter ce que ces nouvelles fa\u00e7ons de communiquer \u2013 de faire du commun \u2013 entrainent au niveau de la subjectivit\u00e9 de l\u2019usager ; notamment en comparaison \u2013 synchronique ou diachronique \u2013 avec le rapport au monde des personnes qui ne recourent pas au num\u00e9rique. Dans le cas o\u00f9 les usagers sont conscients du caract\u00e8re composite de leurs postures, pourquoi ne le questionnent-ils pas n\u00e9cessairement ? Est-ce que la question morale sous-jacente est suspendue et comment en rendre compte ? Qu\u2019est-ce qui anime l\u2019usager des espaces num\u00e9riques qui tente d\u2019\u00e9chapper \u00e0 ce qui trahirait par exemple l\u2019authenticit\u00e9 ou la l\u00e9g\u00e8ret\u00e9 de sa conduite ? Quels liens avec l\u2019expression d\u2019une critique ? Les contributions pourront questionner ce qu\u2019il se passe quand l\u2019ambigu\u00eft\u00e9 est soit amen\u00e9e \u00e0 se dissiper soit qu\u2019elle n\u2019est pas assez cr\u00e9dible ou mal perform\u00e9e. Dans ce cadre, il peut \u00eatre int\u00e9ressant de confronter les usagers \u00e0 l\u2019ambivalence de leurs conduites. Comme l\u2019illustre par exemple le cas r\u00e9cent du d\u00e9samour de followers<\/em> pour leurs influenceurs favoris qui auraient tout juste d\u00e9couvert que la d\u00e9marche de ces derniers n\u2019est pas compl\u00e8tement d\u00e9sint\u00e9ress\u00e9e[5]<\/a>. Inversement, si l\u2019ambigu\u00eft\u00e9 correspond \u00e0 une situation qu\u2019on ne peut pas nommer autrement, qui \u00e9mane de l\u2019avant-institu\u00e9, de l\u2019avant-mise-en-ordre, les auteur.e.s pourront interroger comment une pratique en ambigu\u00eft\u00e9 se trouve institu\u00e9e, se stabilise, devient plus durable. Une autre piste \u00e0 explorer r\u00e9side dans l\u2019examen des enjeux d\u2019une conduite amenant la personne \u00e0 privil\u00e9gier l\u2019interpellation d\u2019autrui dans des situations qui semblent pourtant n\u00e9cessiter l\u2019expression de sa vuln\u00e9rabilit\u00e9 et\/ou une demande de sollicitude. Les arrangements de la personne qui s\u2019expose en ligne contiennent parfois le paniquant, en faisant osciller \u00e0 tr\u00e8s court terme le sujet. Les auteur.e.s pourront par exemple examiner les mani\u00e8res dont l\u2019usager est en quelque sorte en train de se montrer \u00e0 autrui dans une situation o\u00f9 il est mis en danger. Saltz (2014) qualifie de \u00ab self emperiled selfie<\/em> \u00bb cette modalit\u00e9 de selfie<\/em> consistant \u00e0 se prendre en photo dans une situation dangereuse[6]<\/a> (e.g., lors d\u2019un crash d\u2019avion, lors d\u2019une tuerie de masse) ou juste apr\u00e8s avoir \u00e9chapp\u00e9 \u00e0 un danger.<\/p>\nAxe 3. Enqu\u00eater et conceptualiser l\u2019ambigu\u00eft\u00e9<\/h3>\nDans le cadre de ce troisi\u00e8me axe, les contributions prendront davantage de hauteur et participeront \u00e0 la r\u00e9flexion sur les enjeux conceptuels li\u00e9s \u00e0 la difficult\u00e9 de th\u00e9matiser l\u2019ambigu\u00eft\u00e9. Elles pourront s\u2019appuyer sur des donn\u00e9es empiriques en provenance de terrains situ\u00e9s dans les espaces num\u00e9riques ou s\u2019en \u00e9carter afin d\u2019adopter un autre point de vue ou d\u2019enrichir la r\u00e9flexion par une d\u00e9marche comparative. L\u2019ambigu est une donn\u00e9e sociale tr\u00e8s pr\u00e9sente dans les conduites et les actions dans lesquelles les humains s\u2019engagent, tant dans le rapport \u00e0 soi que dans le rapport aux autres. S\u2019emp\u00eacher d\u2019examiner les conduites en ambigu\u00eft\u00e9 \u00e9quivaut \u00e0 se priver de saisir les diff\u00e9rentes fa\u00e7ons dont elle peut \u00eatre une propri\u00e9t\u00e9 de l\u2019action, ainsi que ses transformations contemporaines. Il semble y avoir une difficult\u00e9 \u00e0 int\u00e9grer l\u2019ambigu dans la compr\u00e9hension des dynamiques sociales. Cette difficult\u00e9 pourrait bien provenir de l\u2019h\u00e9ritage de la pens\u00e9e grecque qui n\u2019est pas bien arm\u00e9e pour penser la transition et l\u2019ind\u00e9termin\u00e9, et qui plut\u00f4t \u00ab morcelle, isole et stabilise \u00bb (Jullien, 2009). A l\u2019instar de l\u2019examen de la place donn\u00e9e au ludique, esquiv\u00e9 au XX\u00e8me si\u00e8cle par l\u2019effet d\u2019un effort immense \u00ab entrepris pour escamoter le hasard, l’inopine\u0301, l’inattendu, le discontinu et le jeu \u00bb (Duvignaud, 1980 : 14), les auteur.e.s pourront questionner le champ d\u2019expression particulier laiss\u00e9 \u00e0 l\u2019ambigu\u00eft\u00e9 durant ce premier quart du XXI\u00e8me si\u00e8cle ou adopter une perspective diachronique. L\u2019ambigu n\u2019est pas absent des r\u00e9flexions des sciences sociales ; il est trait\u00e9 au sein de r\u00e9flexions et de travaux classiques de sciences sociales (Bateson, Mead, 1942 ; Douglas, 2002 ; Goffman, 1991 ; 1973 ; L\u00e9vi-Strauss, 1962 ; Simmel, 1908). On trouve \u00e9galement des initiatives plus r\u00e9centes attestant un int\u00e9r\u00eat sociologique et anthropologique pour cette modalit\u00e9 d\u2019\u00eatre au monde (Tavory, 2009 ; Thomassen, 2009 ; Balandier, 2013 ; Berger, Romijn, 2016 ; Berger, Kroesen, 2016 ; Deener, 2017). Force est n\u00e9anmoins de constater qu\u2019on ne trouve pas de r\u00e9flexion collective empiriquement et conceptuellement \u00e9tay\u00e9e visant \u00e0 enqu\u00eater sp\u00e9cifiquement sur cette modalit\u00e9 de l\u2019action. Ce num\u00e9ro th\u00e9matique entend \u00e9galement y contribuer. Les auteur.e.s pourront discuter de l\u2019apport de travaux classiques et contemporains pour \u00e9laborer une socio-anthropologie de l\u2019ambigu\u00eft\u00e9 mais aussi proposer de nouveaux outils.<\/p>\nLes propositions de r\u00e9sum\u00e9 pourront ne pas se limiter \u00e0 ces seuls axes. Les propositions qui s\u2019\u00e9cartent de ces probl\u00e9matiques seront \u00e9galement examin\u00e9es avec grand int\u00e9r\u00eat. Des travaux issus de toutes disciplines des sciences sociales et portant sur des espaces g\u00e9ographiques et des aires th\u00e9matiques pluriels sont attendus. L\u2019une des contributions du num\u00e9ro sera d\u00e9di\u00e9e au commentaire d\u2019une ou plusieurs images renvoyant \u00e0 la th\u00e9matique de l\u2019ambigu\u00eft\u00e9.<\/p>\nModalit\u00e9s de soumission<\/h2>\nUne intention argument\u00e9e d\u2019environ 5\u00a0000 signes<\/strong> (entre 1 et 2 pages) accompagn\u00e9e d\u2019une bibliographie est attendue<\/p>\npour le 1er\u00a0novembre\u00a02021.<\/h3>\nElle pr\u00e9cisera l\u2019objet et le questionnement de recherche, les donn\u00e9es et la m\u00e9thodologie mobilis\u00e9es, comme les enseignements tir\u00e9s, afin de faciliter le travail d\u2019arbitrage.<\/p>\nElle doit \u00eatre adress\u00e9e au coordinateur du num\u00e9ro : Fran\u00e7ois Romijn (francois.romijn@ulb.be<\/a>).<\/p>\nLa notification des propositions pr\u00e9-s\u00e9lectionn\u00e9es sera donn\u00e9e aux auteur\u00b7rices d\u00e9but d\u00e9cembre. La remise des textes r\u00e9dig\u00e9s (entre 25\u00a0000 et 35\u00a0000 signes) est fix\u00e9e au\u00a015 avril 2022. La V2 apr\u00e8s \u00e9valuation des articles en double aveugle est attendue pour le\u00a015 juillet 2022.<\/p>\nLa parution du num\u00e9ro\u00a046 \u00ab Ambigu\u00eft\u00e9s num\u00e9riques. L\u2019ambigu\u00eft\u00e9 comme mode de communication<\/em> et pouvoir d\u2019agir<\/em> \u00bb aura lieu fin 2022.<\/p>\nBibliographie<\/h2>\nAuray N., (2011), \u00ab Les technologies de l’information et le r\u00e9gime exploratoire \u00bb, in : Van Andel P., Bourcier D. (\u00e9ds.), La serendipit\u00e9 dans les arts, les sciences et la d\u00e9cision<\/em>, pp. 329-343, Paris, \u00e9ditions Hermann.<\/p>\nAuray N., (2002), Politique de l’informatique et de l’information : les pionniers de la nouvelle fronti\u00e8re \u00e9lectronique<\/em>, Th\u00e8se de doctorat de sociologie, Paris, EHESS.<\/p>\nBalandier G. (2013), Anthropologie politique<\/em>, PUF, 288 p.<\/p>\nBateson G., Mead M., (1942), Balinese Character : A Photographic Analysis, volume 2<\/em>, New York, New York Academy of Sciences, 277 p.<\/p>\nBaudrillard J. (1981), Simulacre et simulation<\/em>, Galil\u00e9e, 227 p.<\/p>\nBeeman W.O. (1976), \u00ab Status, style and strategy in Iranian interactions \u00bb, Anthropol<\/em>. <\/em>Linguist<\/em>, vol. 18, n\u00b0 7, pp. 305-322.<\/p>\nBerger P., Kroesen J. (dir.), (2016), Ultimate Ambiguities, Investigating Death and Liminality<\/em>, Berghahn, 269 p.<\/p>\nBerger M., Romijn F., (2016), \u00ab Participer ou presque. In-actualisation de la participation du quidam aux questions de sant\u00e9 \u00bb, Questions de communication<\/em>, vol. 30, n\u00b0 2, pp. 91-118.<\/p>\nBrager J., (2015), \u00ab The Selfie and the Other : Consuming Viral Tragedy and Social Media (After)lives \u00bb, International Journal of Communication, <\/em>vol. 9, pp. 1660\u20131671.<\/p>\nDeener A. (2017), \u00ab The Uses of Ambiguity in Sociological Theorizing : Three Ethnographic Approaches \u00bb, Sociological Theory<\/em>, vol 35, n\u00b0 4, pp. 359\u2013379.<\/p>\nDouglas M. (2002), Purity and Danger. An Analysis of Concepts of Pollution and Taboo<\/em>, Routledge, 272 p.<\/p>\nDuvignaud J. (1980), Le jeu du jeu<\/em>, 58 p.<\/p>\nGoffman E., (1991 [1974]), Les cadres de l\u2019exp\u00e9rience<\/em>, traduit par I. Joseph, Les Editions de Minuit, 576 p.<\/p>\nGoffman E., (1973 [1963]), La mise en sc\u00e8ne de la vie quotidienne. Tome 2. Les Relations en public<\/em>, \u00c9ditions de Minuit, coll. \u00ab Le Sens Commun \u00bb, 368 p.<\/p>\nJank\u00e9l\u00e9vitch V., (1964), L\u2019ironie<\/em>, champs, essais, 178 p.<\/p>\nJullien F. (2009), Les transformations silencieuses<\/em>, Grasset, 200 p.<\/p>\nL\u00e9vi-Strauss C. (1962), La pens\u00e9e sauvage<\/em>, Paris, Pion, 395 p<\/p>\nLobinger K., Brantner C., (2015), \u00ab Genuine or Phony ? A Q-sort Study of the Perceived Authenticity of self-photographs and selfies \u00bb, Annual Conference, International Communication Associatio<\/em>n, 21-25 mai 2015, San Juan, Puerto Rico.<\/p>\nMary A. (2000), Le bricolage africain des h\u00e9ros chr\u00e9tiens<\/em>, Pars, le Cerf.<\/p>\nM\u00e9lice A. (2009), \u00ab Un concept l\u00e9vi-straussien d\u00e9construit : Le \u00ab bricolage \u00bb, Les temps Modernes<\/em>, 5, n\u00b0 656, pp. 83-98.<\/p>\nMourques E., Renard C. (2018), \u00ab Pourquoi il faut lire Claude L\u00e9vi-Strauss aujourd’hui \u00bb, France Culture, Savoirs, 15 ao\u00fbt 2018, <\/strong>URL : https:\/\/www.franceculture.fr\/video\/pourquoi-lire-claude-levi-strauss-aujourdhui.<\/p>\nPaldacci M., (2003), \u00ab Le blogueur \u00e0 l\u2019\u00e9preuve de son blog \u00bb, R\u00e9seaux<\/em>, n\u00b0 138, pp. 73\u2013107.<\/p>\nSaltz J., \u00ab Art at Arm\u2019s Length : A History of the Selfie \u00bb, janvier 2014, URL : http:\/\/www.vulture.com\/2014\/01\/history9of9the9selfie.html.<\/p>\nSenft T.M., Baym N.K., (2015) \u00ab What Does the Selfie Say ? Investigating a Global Phenomenon \u00bb, International Journal of Communication<\/em>, n\u00b0 9, pp. 1588\u20131606.<\/p>\nSimmel G., (1999 [1908]), \u00ab Psychologie de la coquetterie \u00bb, in : Philosophie de l\u2019amour<\/em>, Paris, \u00c9ditions Rivages, pp. 123\u2013145.<\/p>\nTavory I., (2009), \u00ab The structure of flirtation. On the construction of interactional ambiguity \u00bb, Studies In Symbolic Interaction<\/em>, vol. 33, pp. 59\u201374.<\/p>\nThevenot L., (2006), L\u2019action au pluriel. Sociologie des r\u00e9gimes d\u2019engagements<\/em>, la D\u00e9couverte, 312 p.<\/p>\nThomassen B., (2009), \u00ab The Uses and Meanings of Liminality \u00bb, International Political Anthropology<\/em>, vol. 2, n\u00b0 1.<\/p>\nVelkovska J., (2002), \u00ab L\u2019intimit\u00e9 anonyme dans les conversations \u00e9lectroniques sur les webchats <\/em> \u00bb, Sociologie du travail<\/em>, vol. 44, pp. 193\u2013213.<\/p>\nNotes<\/h2>\n[1]<\/a> Voir par exemple \u00ab Romanes eunt domus \u00bb, 9gag.com, URL : https:\/\/9gag.com\/gag\/aVw1dRn ou <\/em>\u00ab Capitol Rotunda m\u00e8me \u00bb, Le Soir, URL : https:\/\/www.lesoir.be\/350269\/article\/2021-01-21\/quand-bernie-sanders-devient-un-meme-viral-sur-les-reseaux-sociaux-photos.<\/p>\n[2]<\/a> https:\/\/dogecoin.com.<\/p>\n[3]<\/a> https:\/\/www.mediapart.fr\/journal\/france\/070621\/des-youtubeurs-d-extreme-droite-simulent-l-execution-d-un-gauchiste.<\/p>\n[4]<\/a> Le Pr\u00e9sident fran\u00e7ais Emmanuel Macron pris en photo alors qu\u2019il accompagne une \u00e9quipe en maraude sociale. Compte Instagram de Soazig de la Moissonni\u00e8re, URL : https:\/\/www.instagram.com\/p\/BuQyCPrBfOv\/?utm_medium=copy_link.<\/p>\n[5]<\/a> Marina Hyde, The Guardian, https:\/\/www.theguardian.com\/commentisfree\/2021\/feb\/02\/instagram-influencers-dubai?CMP=fb_gu&utm_medium=Social&utm_source=Facebook&fbclid=IwAR0dgufIoGQe5QE3_8vKoFH374Kyk7JWMP634tgcLXHOi3Ly4CoWmLlD0kw#Echobox=1612284686<\/p>\n[6]<\/a> Un photographe am\u00e9ricain prend un selfie \u00e0 proximit\u00e9 imm\u00e9diate d\u2019un grizzly dans le Parc National de Katmai, Alaska. Paul Souders \/ Design Pics\/Getty Images\/First Light. Tir\u00e9 de https:\/\/www.theguardian.com\/artanddesign\/2015\/dec\/28\/selfies-danger-death-2015?CMP=share_btn_tw<\/p>\n<\/p><\/div>\n\nMots-cl\u00e9s<\/h3>\n\nMots-cl\u00e9s<\/span><\/span><\/li>\nAnthropologie<\/span><\/a><\/li>\nNum\u00e9rique<\/span><\/a><\/li>\nUsages<\/span><\/a><\/li>\n<\/ul><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/div>\n<\/p>\n","protected":false},"excerpt":{"rendered":"Mis en ligne le 30 septembre 2021 Informations \u00e9dit\u00e9es \u00e0 partir d\u2019une annonce Calenda. Th\u00e9matiques Num\u00e9rique : strat\u00e9gies, dispositifs et usages R\u00e9ponse attendue pour le 01\/11\/2021 Type de r\u00e9ponse R\u00e9sum\u00e9 […]<\/p>\n","protected":false},"author":957,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[28,60],"tags":[354,90,303],"thematique":[39],"sfsic":[],"class_list":["post-19653","post","type-post","status-publish","format-standard","hentry","category-aac-publication","category-article","tag-anthropologie","tag-numerique","tag-usages","thematique-numerique-strategies-dispositifs-et-usages","wp-sticky"],"acf":[],"yoast_head":"\nAmbigu\u00eft\u00e9s num\u00e9riques<\/title>\n<meta name=\"description\" content=\"Dans le cadre du num\u00e9ro 46 de la revue Socio-anthropologie, l\u2019ambigu\u00eft\u00e9 et ses d\u00e9clinaisons seront au c\u0153ur d\u2019une r\u00e9flexion sur les pratiques \u00e0 l\u2019\u0153uvre 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Dans le cadre de ce troisi\u00e8me axe, les contributions prendront davantage de hauteur et participeront \u00e0 la r\u00e9flexion sur les enjeux conceptuels li\u00e9s \u00e0 la difficult\u00e9 de th\u00e9matiser l\u2019ambigu\u00eft\u00e9. Elles pourront s\u2019appuyer sur des donn\u00e9es empiriques en provenance de terrains situ\u00e9s dans les espaces num\u00e9riques ou s\u2019en \u00e9carter afin d\u2019adopter un autre point de vue ou d\u2019enrichir la r\u00e9flexion par une d\u00e9marche comparative. L\u2019ambigu est une donn\u00e9e sociale tr\u00e8s pr\u00e9sente dans les conduites et les actions dans lesquelles les humains s\u2019engagent, tant dans le rapport \u00e0 soi que dans le rapport aux autres. S\u2019emp\u00eacher d\u2019examiner les conduites en ambigu\u00eft\u00e9 \u00e9quivaut \u00e0 se priver de saisir les diff\u00e9rentes fa\u00e7ons dont elle peut \u00eatre une propri\u00e9t\u00e9 de l\u2019action, ainsi que ses transformations contemporaines. Il semble y avoir une difficult\u00e9 \u00e0 int\u00e9grer l\u2019ambigu dans la compr\u00e9hension des dynamiques sociales. Cette difficult\u00e9 pourrait bien provenir de l\u2019h\u00e9ritage de la pens\u00e9e grecque qui n\u2019est pas bien arm\u00e9e pour penser la transition et l\u2019ind\u00e9termin\u00e9, et qui plut\u00f4t \u00ab morcelle, isole et stabilise \u00bb (Jullien, 2009). A l\u2019instar de l\u2019examen de la place donn\u00e9e au ludique, esquiv\u00e9 au XX\u00e8me si\u00e8cle par l\u2019effet d\u2019un effort immense \u00ab entrepris pour escamoter le hasard, l’inopine\u0301, l’inattendu, le discontinu et le jeu \u00bb (Duvignaud, 1980 : 14), les auteur.e.s pourront questionner le champ d\u2019expression particulier laiss\u00e9 \u00e0 l\u2019ambigu\u00eft\u00e9 durant ce premier quart du XXI\u00e8me si\u00e8cle ou adopter une perspective diachronique. L\u2019ambigu n\u2019est pas absent des r\u00e9flexions des sciences sociales ; il est trait\u00e9 au sein de r\u00e9flexions et de travaux classiques de sciences sociales (Bateson, Mead, 1942 ; Douglas, 2002 ; Goffman, 1991 ; 1973 ; L\u00e9vi-Strauss, 1962 ; Simmel, 1908). On trouve \u00e9galement des initiatives plus r\u00e9centes attestant un int\u00e9r\u00eat sociologique et anthropologique pour cette modalit\u00e9 d\u2019\u00eatre au monde (Tavory, 2009 ; Thomassen, 2009 ; Balandier, 2013 ; Berger, Romijn, 2016 ; Berger, Kroesen, 2016 ; Deener, 2017). Force est n\u00e9anmoins de constater qu\u2019on ne trouve pas de r\u00e9flexion collective empiriquement et conceptuellement \u00e9tay\u00e9e visant \u00e0 enqu\u00eater sp\u00e9cifiquement sur cette modalit\u00e9 de l\u2019action. Ce num\u00e9ro th\u00e9matique entend \u00e9galement y contribuer. Les auteur.e.s pourront discuter de l\u2019apport de travaux classiques et contemporains pour \u00e9laborer une socio-anthropologie de l\u2019ambigu\u00eft\u00e9 mais aussi proposer de nouveaux outils.<\/p>\n
Les propositions de r\u00e9sum\u00e9 pourront ne pas se limiter \u00e0 ces seuls axes. Les propositions qui s\u2019\u00e9cartent de ces probl\u00e9matiques seront \u00e9galement examin\u00e9es avec grand int\u00e9r\u00eat. Des travaux issus de toutes disciplines des sciences sociales et portant sur des espaces g\u00e9ographiques et des aires th\u00e9matiques pluriels sont attendus. L\u2019une des contributions du num\u00e9ro sera d\u00e9di\u00e9e au commentaire d\u2019une ou plusieurs images renvoyant \u00e0 la th\u00e9matique de l\u2019ambigu\u00eft\u00e9.<\/p>\n
Une intention argument\u00e9e d\u2019environ 5\u00a0000 signes<\/strong> (entre 1 et 2 pages) accompagn\u00e9e d\u2019une bibliographie est attendue<\/p>\npour le 1er\u00a0novembre\u00a02021.<\/h3>\nElle pr\u00e9cisera l\u2019objet et le questionnement de recherche, les donn\u00e9es et la m\u00e9thodologie mobilis\u00e9es, comme les enseignements tir\u00e9s, afin de faciliter le travail d\u2019arbitrage.<\/p>\nElle doit \u00eatre adress\u00e9e au coordinateur du num\u00e9ro : Fran\u00e7ois Romijn (francois.romijn@ulb.be<\/a>).<\/p>\nLa notification des propositions pr\u00e9-s\u00e9lectionn\u00e9es sera donn\u00e9e aux auteur\u00b7rices d\u00e9but d\u00e9cembre. La remise des textes r\u00e9dig\u00e9s (entre 25\u00a0000 et 35\u00a0000 signes) est fix\u00e9e au\u00a015 avril 2022. La V2 apr\u00e8s \u00e9valuation des articles en double aveugle est attendue pour le\u00a015 juillet 2022.<\/p>\nLa parution du num\u00e9ro\u00a046 \u00ab Ambigu\u00eft\u00e9s num\u00e9riques. L\u2019ambigu\u00eft\u00e9 comme mode de communication<\/em> et pouvoir d\u2019agir<\/em> \u00bb aura lieu fin 2022.<\/p>\nBibliographie<\/h2>\nAuray N., (2011), \u00ab Les technologies de l’information et le r\u00e9gime exploratoire \u00bb, in : Van Andel P., Bourcier D. (\u00e9ds.), La serendipit\u00e9 dans les arts, les sciences et la d\u00e9cision<\/em>, pp. 329-343, Paris, \u00e9ditions Hermann.<\/p>\nAuray N., (2002), Politique de l’informatique et de l’information : les pionniers de la nouvelle fronti\u00e8re \u00e9lectronique<\/em>, Th\u00e8se de doctorat de sociologie, Paris, EHESS.<\/p>\nBalandier G. (2013), Anthropologie politique<\/em>, PUF, 288 p.<\/p>\nBateson G., Mead M., (1942), Balinese Character : A Photographic Analysis, volume 2<\/em>, New York, New York Academy of Sciences, 277 p.<\/p>\nBaudrillard J. (1981), Simulacre et simulation<\/em>, Galil\u00e9e, 227 p.<\/p>\nBeeman W.O. (1976), \u00ab Status, style and strategy in Iranian interactions \u00bb, Anthropol<\/em>. <\/em>Linguist<\/em>, vol. 18, n\u00b0 7, pp. 305-322.<\/p>\nBerger P., Kroesen J. (dir.), (2016), Ultimate Ambiguities, Investigating Death and Liminality<\/em>, Berghahn, 269 p.<\/p>\nBerger M., Romijn F., (2016), \u00ab Participer ou presque. In-actualisation de la participation du quidam aux questions de sant\u00e9 \u00bb, Questions de communication<\/em>, vol. 30, n\u00b0 2, pp. 91-118.<\/p>\nBrager J., (2015), \u00ab The Selfie and the Other : Consuming Viral Tragedy and Social Media (After)lives \u00bb, International Journal of Communication, <\/em>vol. 9, pp. 1660\u20131671.<\/p>\nDeener A. (2017), \u00ab The Uses of Ambiguity in Sociological Theorizing : Three Ethnographic Approaches \u00bb, Sociological Theory<\/em>, vol 35, n\u00b0 4, pp. 359\u2013379.<\/p>\nDouglas M. (2002), Purity and Danger. An Analysis of Concepts of Pollution and Taboo<\/em>, Routledge, 272 p.<\/p>\nDuvignaud J. (1980), Le jeu du jeu<\/em>, 58 p.<\/p>\nGoffman E., (1991 [1974]), Les cadres de l\u2019exp\u00e9rience<\/em>, traduit par I. Joseph, Les Editions de Minuit, 576 p.<\/p>\nGoffman E., (1973 [1963]), La mise en sc\u00e8ne de la vie quotidienne. Tome 2. Les Relations en public<\/em>, \u00c9ditions de Minuit, coll. \u00ab Le Sens Commun \u00bb, 368 p.<\/p>\nJank\u00e9l\u00e9vitch V., (1964), L\u2019ironie<\/em>, champs, essais, 178 p.<\/p>\nJullien F. (2009), Les transformations silencieuses<\/em>, Grasset, 200 p.<\/p>\nL\u00e9vi-Strauss C. (1962), La pens\u00e9e sauvage<\/em>, Paris, Pion, 395 p<\/p>\nLobinger K., Brantner C., (2015), \u00ab Genuine or Phony ? A Q-sort Study of the Perceived Authenticity of self-photographs and selfies \u00bb, Annual Conference, International Communication Associatio<\/em>n, 21-25 mai 2015, San Juan, Puerto Rico.<\/p>\nMary A. (2000), Le bricolage africain des h\u00e9ros chr\u00e9tiens<\/em>, Pars, le Cerf.<\/p>\nM\u00e9lice A. (2009), \u00ab Un concept l\u00e9vi-straussien d\u00e9construit : Le \u00ab bricolage \u00bb, Les temps Modernes<\/em>, 5, n\u00b0 656, pp. 83-98.<\/p>\nMourques E., Renard C. (2018), \u00ab Pourquoi il faut lire Claude L\u00e9vi-Strauss aujourd’hui \u00bb, France Culture, Savoirs, 15 ao\u00fbt 2018, <\/strong>URL : https:\/\/www.franceculture.fr\/video\/pourquoi-lire-claude-levi-strauss-aujourdhui.<\/p>\nPaldacci M., (2003), \u00ab Le blogueur \u00e0 l\u2019\u00e9preuve de son blog \u00bb, R\u00e9seaux<\/em>, n\u00b0 138, pp. 73\u2013107.<\/p>\nSaltz J., \u00ab Art at Arm\u2019s Length : A History of the Selfie \u00bb, janvier 2014, URL : http:\/\/www.vulture.com\/2014\/01\/history9of9the9selfie.html.<\/p>\nSenft T.M., Baym N.K., (2015) \u00ab What Does the Selfie Say ? Investigating a Global Phenomenon \u00bb, International Journal of Communication<\/em>, n\u00b0 9, pp. 1588\u20131606.<\/p>\nSimmel G., (1999 [1908]), \u00ab Psychologie de la coquetterie \u00bb, in : Philosophie de l\u2019amour<\/em>, Paris, \u00c9ditions Rivages, pp. 123\u2013145.<\/p>\nTavory I., (2009), \u00ab The structure of flirtation. On the construction of interactional ambiguity \u00bb, Studies In Symbolic Interaction<\/em>, vol. 33, pp. 59\u201374.<\/p>\nThevenot L., (2006), L\u2019action au pluriel. Sociologie des r\u00e9gimes d\u2019engagements<\/em>, la D\u00e9couverte, 312 p.<\/p>\nThomassen B., (2009), \u00ab The Uses and Meanings of Liminality \u00bb, International Political Anthropology<\/em>, vol. 2, n\u00b0 1.<\/p>\nVelkovska J., (2002), \u00ab L\u2019intimit\u00e9 anonyme dans les conversations \u00e9lectroniques sur les webchats <\/em> \u00bb, Sociologie du travail<\/em>, vol. 44, pp. 193\u2013213.<\/p>\nNotes<\/h2>\n[1]<\/a> Voir par exemple \u00ab Romanes eunt domus \u00bb, 9gag.com, URL : https:\/\/9gag.com\/gag\/aVw1dRn ou <\/em>\u00ab Capitol Rotunda m\u00e8me \u00bb, Le Soir, URL : https:\/\/www.lesoir.be\/350269\/article\/2021-01-21\/quand-bernie-sanders-devient-un-meme-viral-sur-les-reseaux-sociaux-photos.<\/p>\n[2]<\/a> https:\/\/dogecoin.com.<\/p>\n[3]<\/a> https:\/\/www.mediapart.fr\/journal\/france\/070621\/des-youtubeurs-d-extreme-droite-simulent-l-execution-d-un-gauchiste.<\/p>\n[4]<\/a> Le Pr\u00e9sident fran\u00e7ais Emmanuel Macron pris en photo alors qu\u2019il accompagne une \u00e9quipe en maraude sociale. Compte Instagram de Soazig de la Moissonni\u00e8re, URL : https:\/\/www.instagram.com\/p\/BuQyCPrBfOv\/?utm_medium=copy_link.<\/p>\n[5]<\/a> Marina Hyde, The Guardian, https:\/\/www.theguardian.com\/commentisfree\/2021\/feb\/02\/instagram-influencers-dubai?CMP=fb_gu&utm_medium=Social&utm_source=Facebook&fbclid=IwAR0dgufIoGQe5QE3_8vKoFH374Kyk7JWMP634tgcLXHOi3Ly4CoWmLlD0kw#Echobox=1612284686<\/p>\n[6]<\/a> Un photographe am\u00e9ricain prend un selfie \u00e0 proximit\u00e9 imm\u00e9diate d\u2019un grizzly dans le Parc National de Katmai, Alaska. Paul Souders \/ Design Pics\/Getty Images\/First Light. Tir\u00e9 de https:\/\/www.theguardian.com\/artanddesign\/2015\/dec\/28\/selfies-danger-death-2015?CMP=share_btn_tw<\/p>\n<\/p><\/div>\n\nMots-cl\u00e9s<\/h3>\n\nMots-cl\u00e9s<\/span><\/span><\/li>\nAnthropologie<\/span><\/a><\/li>\nNum\u00e9rique<\/span><\/a><\/li>\nUsages<\/span><\/a><\/li>\n<\/ul><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/div>\n<\/p>\n","protected":false},"excerpt":{"rendered":"Mis en ligne le 30 septembre 2021 Informations \u00e9dit\u00e9es \u00e0 partir d\u2019une annonce Calenda. Th\u00e9matiques Num\u00e9rique : strat\u00e9gies, dispositifs et usages R\u00e9ponse attendue pour le 01\/11\/2021 Type de r\u00e9ponse R\u00e9sum\u00e9 […]<\/p>\n","protected":false},"author":957,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[28,60],"tags":[354,90,303],"thematique":[39],"sfsic":[],"class_list":["post-19653","post","type-post","status-publish","format-standard","hentry","category-aac-publication","category-article","tag-anthropologie","tag-numerique","tag-usages","thematique-numerique-strategies-dispositifs-et-usages","wp-sticky"],"acf":[],"yoast_head":"\nAmbigu\u00eft\u00e9s num\u00e9riques<\/title>\n<meta name=\"description\" content=\"Dans le cadre du num\u00e9ro 46 de la revue Socio-anthropologie, l\u2019ambigu\u00eft\u00e9 et ses d\u00e9clinaisons seront au c\u0153ur d\u2019une r\u00e9flexion sur les pratiques \u00e0 l\u2019\u0153uvre 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Elle pr\u00e9cisera l\u2019objet et le questionnement de recherche, les donn\u00e9es et la m\u00e9thodologie mobilis\u00e9es, comme les enseignements tir\u00e9s, afin de faciliter le travail d\u2019arbitrage.<\/p>\n
Elle doit \u00eatre adress\u00e9e au coordinateur du num\u00e9ro : Fran\u00e7ois Romijn (francois.romijn@ulb.be<\/a>).<\/p>\nLa notification des propositions pr\u00e9-s\u00e9lectionn\u00e9es sera donn\u00e9e aux auteur\u00b7rices d\u00e9but d\u00e9cembre. La remise des textes r\u00e9dig\u00e9s (entre 25\u00a0000 et 35\u00a0000 signes) est fix\u00e9e au\u00a015 avril 2022. La V2 apr\u00e8s \u00e9valuation des articles en double aveugle est attendue pour le\u00a015 juillet 2022.<\/p>\nLa parution du num\u00e9ro\u00a046 \u00ab Ambigu\u00eft\u00e9s num\u00e9riques. L\u2019ambigu\u00eft\u00e9 comme mode de communication<\/em> et pouvoir d\u2019agir<\/em> \u00bb aura lieu fin 2022.<\/p>\nBibliographie<\/h2>\nAuray N., (2011), \u00ab Les technologies de l’information et le r\u00e9gime exploratoire \u00bb, in : Van Andel P., Bourcier D. (\u00e9ds.), La serendipit\u00e9 dans les arts, les sciences et la d\u00e9cision<\/em>, pp. 329-343, Paris, \u00e9ditions Hermann.<\/p>\nAuray N., (2002), Politique de l’informatique et de l’information : les pionniers de la nouvelle fronti\u00e8re \u00e9lectronique<\/em>, Th\u00e8se de doctorat de sociologie, Paris, EHESS.<\/p>\nBalandier G. (2013), Anthropologie politique<\/em>, PUF, 288 p.<\/p>\nBateson G., Mead M., (1942), Balinese Character : A Photographic Analysis, volume 2<\/em>, New York, New York Academy of Sciences, 277 p.<\/p>\nBaudrillard J. (1981), Simulacre et simulation<\/em>, Galil\u00e9e, 227 p.<\/p>\nBeeman W.O. (1976), \u00ab Status, style and strategy in Iranian interactions \u00bb, Anthropol<\/em>. <\/em>Linguist<\/em>, vol. 18, n\u00b0 7, pp. 305-322.<\/p>\nBerger P., Kroesen J. (dir.), (2016), Ultimate Ambiguities, Investigating Death and Liminality<\/em>, Berghahn, 269 p.<\/p>\nBerger M., Romijn F., (2016), \u00ab Participer ou presque. In-actualisation de la participation du quidam aux questions de sant\u00e9 \u00bb, Questions de communication<\/em>, vol. 30, n\u00b0 2, pp. 91-118.<\/p>\nBrager J., (2015), \u00ab The Selfie and the Other : Consuming Viral Tragedy and Social Media (After)lives \u00bb, International Journal of Communication, <\/em>vol. 9, pp. 1660\u20131671.<\/p>\nDeener A. (2017), \u00ab The Uses of Ambiguity in Sociological Theorizing : Three Ethnographic Approaches \u00bb, Sociological Theory<\/em>, vol 35, n\u00b0 4, pp. 359\u2013379.<\/p>\nDouglas M. (2002), Purity and Danger. An Analysis of Concepts of Pollution and Taboo<\/em>, Routledge, 272 p.<\/p>\nDuvignaud J. (1980), Le jeu du jeu<\/em>, 58 p.<\/p>\nGoffman E., (1991 [1974]), Les cadres de l\u2019exp\u00e9rience<\/em>, traduit par I. Joseph, Les Editions de Minuit, 576 p.<\/p>\nGoffman E., (1973 [1963]), La mise en sc\u00e8ne de la vie quotidienne. Tome 2. Les Relations en public<\/em>, \u00c9ditions de Minuit, coll. \u00ab Le Sens Commun \u00bb, 368 p.<\/p>\nJank\u00e9l\u00e9vitch V., (1964), L\u2019ironie<\/em>, champs, essais, 178 p.<\/p>\nJullien F. (2009), Les transformations silencieuses<\/em>, Grasset, 200 p.<\/p>\nL\u00e9vi-Strauss C. (1962), La pens\u00e9e sauvage<\/em>, Paris, Pion, 395 p<\/p>\nLobinger K., Brantner C., (2015), \u00ab Genuine or Phony ? A Q-sort Study of the Perceived Authenticity of self-photographs and selfies \u00bb, Annual Conference, International Communication Associatio<\/em>n, 21-25 mai 2015, San Juan, Puerto Rico.<\/p>\nMary A. (2000), Le bricolage africain des h\u00e9ros chr\u00e9tiens<\/em>, Pars, le Cerf.<\/p>\nM\u00e9lice A. (2009), \u00ab Un concept l\u00e9vi-straussien d\u00e9construit : Le \u00ab bricolage \u00bb, Les temps Modernes<\/em>, 5, n\u00b0 656, pp. 83-98.<\/p>\nMourques E., Renard C. (2018), \u00ab Pourquoi il faut lire Claude L\u00e9vi-Strauss aujourd’hui \u00bb, France Culture, Savoirs, 15 ao\u00fbt 2018, <\/strong>URL : https:\/\/www.franceculture.fr\/video\/pourquoi-lire-claude-levi-strauss-aujourdhui.<\/p>\nPaldacci M., (2003), \u00ab Le blogueur \u00e0 l\u2019\u00e9preuve de son blog \u00bb, R\u00e9seaux<\/em>, n\u00b0 138, pp. 73\u2013107.<\/p>\nSaltz J., \u00ab Art at Arm\u2019s Length : A History of the Selfie \u00bb, janvier 2014, URL : http:\/\/www.vulture.com\/2014\/01\/history9of9the9selfie.html.<\/p>\nSenft T.M., Baym N.K., (2015) \u00ab What Does the Selfie Say ? Investigating a Global Phenomenon \u00bb, International Journal of Communication<\/em>, n\u00b0 9, pp. 1588\u20131606.<\/p>\nSimmel G., (1999 [1908]), \u00ab Psychologie de la coquetterie \u00bb, in : Philosophie de l\u2019amour<\/em>, Paris, \u00c9ditions Rivages, pp. 123\u2013145.<\/p>\nTavory I., (2009), \u00ab The structure of flirtation. On the construction of interactional ambiguity \u00bb, Studies In Symbolic Interaction<\/em>, vol. 33, pp. 59\u201374.<\/p>\nThevenot L., (2006), L\u2019action au pluriel. Sociologie des r\u00e9gimes d\u2019engagements<\/em>, la D\u00e9couverte, 312 p.<\/p>\nThomassen B., (2009), \u00ab The Uses and Meanings of Liminality \u00bb, International Political Anthropology<\/em>, vol. 2, n\u00b0 1.<\/p>\nVelkovska J., (2002), \u00ab L\u2019intimit\u00e9 anonyme dans les conversations \u00e9lectroniques sur les webchats <\/em> \u00bb, Sociologie du travail<\/em>, vol. 44, pp. 193\u2013213.<\/p>\nNotes<\/h2>\n[1]<\/a> Voir par exemple \u00ab Romanes eunt domus \u00bb, 9gag.com, URL : https:\/\/9gag.com\/gag\/aVw1dRn ou <\/em>\u00ab Capitol Rotunda m\u00e8me \u00bb, Le Soir, URL : https:\/\/www.lesoir.be\/350269\/article\/2021-01-21\/quand-bernie-sanders-devient-un-meme-viral-sur-les-reseaux-sociaux-photos.<\/p>\n[2]<\/a> https:\/\/dogecoin.com.<\/p>\n[3]<\/a> https:\/\/www.mediapart.fr\/journal\/france\/070621\/des-youtubeurs-d-extreme-droite-simulent-l-execution-d-un-gauchiste.<\/p>\n[4]<\/a> Le Pr\u00e9sident fran\u00e7ais Emmanuel Macron pris en photo alors qu\u2019il accompagne une \u00e9quipe en maraude sociale. Compte Instagram de Soazig de la Moissonni\u00e8re, URL : https:\/\/www.instagram.com\/p\/BuQyCPrBfOv\/?utm_medium=copy_link.<\/p>\n[5]<\/a> Marina Hyde, The Guardian, https:\/\/www.theguardian.com\/commentisfree\/2021\/feb\/02\/instagram-influencers-dubai?CMP=fb_gu&utm_medium=Social&utm_source=Facebook&fbclid=IwAR0dgufIoGQe5QE3_8vKoFH374Kyk7JWMP634tgcLXHOi3Ly4CoWmLlD0kw#Echobox=1612284686<\/p>\n[6]<\/a> Un photographe am\u00e9ricain prend un selfie \u00e0 proximit\u00e9 imm\u00e9diate d\u2019un grizzly dans le Parc National de Katmai, Alaska. Paul Souders \/ Design Pics\/Getty Images\/First Light. Tir\u00e9 de https:\/\/www.theguardian.com\/artanddesign\/2015\/dec\/28\/selfies-danger-death-2015?CMP=share_btn_tw<\/p>\n<\/p><\/div>\n\nMots-cl\u00e9s<\/h3>\n\nMots-cl\u00e9s<\/span><\/span><\/li>\nAnthropologie<\/span><\/a><\/li>\nNum\u00e9rique<\/span><\/a><\/li>\nUsages<\/span><\/a><\/li>\n<\/ul><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/div>\n<\/p>\n","protected":false},"excerpt":{"rendered":"Mis en ligne le 30 septembre 2021 Informations \u00e9dit\u00e9es \u00e0 partir d\u2019une annonce Calenda. Th\u00e9matiques Num\u00e9rique : strat\u00e9gies, dispositifs et usages R\u00e9ponse attendue pour le 01\/11\/2021 Type de r\u00e9ponse R\u00e9sum\u00e9 […]<\/p>\n","protected":false},"author":957,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[28,60],"tags":[354,90,303],"thematique":[39],"sfsic":[],"class_list":["post-19653","post","type-post","status-publish","format-standard","hentry","category-aac-publication","category-article","tag-anthropologie","tag-numerique","tag-usages","thematique-numerique-strategies-dispositifs-et-usages","wp-sticky"],"acf":[],"yoast_head":"\nAmbigu\u00eft\u00e9s num\u00e9riques<\/title>\n<meta name=\"description\" content=\"Dans le cadre du num\u00e9ro 46 de la revue Socio-anthropologie, l\u2019ambigu\u00eft\u00e9 et ses d\u00e9clinaisons seront au c\u0153ur d\u2019une r\u00e9flexion sur les pratiques \u00e0 l\u2019\u0153uvre 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La notification des propositions pr\u00e9-s\u00e9lectionn\u00e9es sera donn\u00e9e aux auteur\u00b7rices d\u00e9but d\u00e9cembre. La remise des textes r\u00e9dig\u00e9s (entre 25\u00a0000 et 35\u00a0000 signes) est fix\u00e9e au\u00a015 avril 2022. La V2 apr\u00e8s \u00e9valuation des articles en double aveugle est attendue pour le\u00a015 juillet 2022.<\/p>\n
La parution du num\u00e9ro\u00a046 \u00ab Ambigu\u00eft\u00e9s num\u00e9riques. L\u2019ambigu\u00eft\u00e9 comme mode de communication<\/em> et pouvoir d\u2019agir<\/em> \u00bb aura lieu fin 2022.<\/p>\nBibliographie<\/h2>\nAuray N., (2011), \u00ab Les technologies de l’information et le r\u00e9gime exploratoire \u00bb, in : Van Andel P., Bourcier D. (\u00e9ds.), La serendipit\u00e9 dans les arts, les sciences et la d\u00e9cision<\/em>, pp. 329-343, Paris, \u00e9ditions Hermann.<\/p>\nAuray N., (2002), Politique de l’informatique et de l’information : les pionniers de la nouvelle fronti\u00e8re \u00e9lectronique<\/em>, Th\u00e8se de doctorat de sociologie, Paris, EHESS.<\/p>\nBalandier G. (2013), Anthropologie politique<\/em>, PUF, 288 p.<\/p>\nBateson G., Mead M., (1942), Balinese Character : A Photographic Analysis, volume 2<\/em>, New York, New York Academy of Sciences, 277 p.<\/p>\nBaudrillard J. (1981), Simulacre et simulation<\/em>, Galil\u00e9e, 227 p.<\/p>\nBeeman W.O. (1976), \u00ab Status, style and strategy in Iranian interactions \u00bb, Anthropol<\/em>. <\/em>Linguist<\/em>, vol. 18, n\u00b0 7, pp. 305-322.<\/p>\nBerger P., Kroesen J. (dir.), (2016), Ultimate Ambiguities, Investigating Death and Liminality<\/em>, Berghahn, 269 p.<\/p>\nBerger M., Romijn F., (2016), \u00ab Participer ou presque. In-actualisation de la participation du quidam aux questions de sant\u00e9 \u00bb, Questions de communication<\/em>, vol. 30, n\u00b0 2, pp. 91-118.<\/p>\nBrager J., (2015), \u00ab The Selfie and the Other : Consuming Viral Tragedy and Social Media (After)lives \u00bb, International Journal of Communication, <\/em>vol. 9, pp. 1660\u20131671.<\/p>\nDeener A. (2017), \u00ab The Uses of Ambiguity in Sociological Theorizing : Three Ethnographic Approaches \u00bb, Sociological Theory<\/em>, vol 35, n\u00b0 4, pp. 359\u2013379.<\/p>\nDouglas M. (2002), Purity and Danger. An Analysis of Concepts of Pollution and Taboo<\/em>, Routledge, 272 p.<\/p>\nDuvignaud J. (1980), Le jeu du jeu<\/em>, 58 p.<\/p>\nGoffman E., (1991 [1974]), Les cadres de l\u2019exp\u00e9rience<\/em>, traduit par I. Joseph, Les Editions de Minuit, 576 p.<\/p>\nGoffman E., (1973 [1963]), La mise en sc\u00e8ne de la vie quotidienne. Tome 2. Les Relations en public<\/em>, \u00c9ditions de Minuit, coll. \u00ab Le Sens Commun \u00bb, 368 p.<\/p>\nJank\u00e9l\u00e9vitch V., (1964), L\u2019ironie<\/em>, champs, essais, 178 p.<\/p>\nJullien F. (2009), Les transformations silencieuses<\/em>, Grasset, 200 p.<\/p>\nL\u00e9vi-Strauss C. (1962), La pens\u00e9e sauvage<\/em>, Paris, Pion, 395 p<\/p>\nLobinger K., Brantner C., (2015), \u00ab Genuine or Phony ? A Q-sort Study of the Perceived Authenticity of self-photographs and selfies \u00bb, Annual Conference, International Communication Associatio<\/em>n, 21-25 mai 2015, San Juan, Puerto Rico.<\/p>\nMary A. (2000), Le bricolage africain des h\u00e9ros chr\u00e9tiens<\/em>, Pars, le Cerf.<\/p>\nM\u00e9lice A. (2009), \u00ab Un concept l\u00e9vi-straussien d\u00e9construit : Le \u00ab bricolage \u00bb, Les temps Modernes<\/em>, 5, n\u00b0 656, pp. 83-98.<\/p>\nMourques E., Renard C. (2018), \u00ab Pourquoi il faut lire Claude L\u00e9vi-Strauss aujourd’hui \u00bb, France Culture, Savoirs, 15 ao\u00fbt 2018, <\/strong>URL : https:\/\/www.franceculture.fr\/video\/pourquoi-lire-claude-levi-strauss-aujourdhui.<\/p>\nPaldacci M., (2003), \u00ab Le blogueur \u00e0 l\u2019\u00e9preuve de son blog \u00bb, R\u00e9seaux<\/em>, n\u00b0 138, pp. 73\u2013107.<\/p>\nSaltz J., \u00ab Art at Arm\u2019s Length : A History of the Selfie \u00bb, janvier 2014, URL : http:\/\/www.vulture.com\/2014\/01\/history9of9the9selfie.html.<\/p>\nSenft T.M., Baym N.K., (2015) \u00ab What Does the Selfie Say ? Investigating a Global Phenomenon \u00bb, International Journal of Communication<\/em>, n\u00b0 9, pp. 1588\u20131606.<\/p>\nSimmel G., (1999 [1908]), \u00ab Psychologie de la coquetterie \u00bb, in : Philosophie de l\u2019amour<\/em>, Paris, \u00c9ditions Rivages, pp. 123\u2013145.<\/p>\nTavory I., (2009), \u00ab The structure of flirtation. On the construction of interactional ambiguity \u00bb, Studies In Symbolic Interaction<\/em>, vol. 33, pp. 59\u201374.<\/p>\nThevenot L., (2006), L\u2019action au pluriel. Sociologie des r\u00e9gimes d\u2019engagements<\/em>, la D\u00e9couverte, 312 p.<\/p>\nThomassen B., (2009), \u00ab The Uses and Meanings of Liminality \u00bb, International Political Anthropology<\/em>, vol. 2, n\u00b0 1.<\/p>\nVelkovska J., (2002), \u00ab L\u2019intimit\u00e9 anonyme dans les conversations \u00e9lectroniques sur les webchats <\/em> \u00bb, Sociologie du travail<\/em>, vol. 44, pp. 193\u2013213.<\/p>\nNotes<\/h2>\n[1]<\/a> Voir par exemple \u00ab Romanes eunt domus \u00bb, 9gag.com, URL : https:\/\/9gag.com\/gag\/aVw1dRn ou <\/em>\u00ab Capitol Rotunda m\u00e8me \u00bb, Le Soir, URL : https:\/\/www.lesoir.be\/350269\/article\/2021-01-21\/quand-bernie-sanders-devient-un-meme-viral-sur-les-reseaux-sociaux-photos.<\/p>\n[2]<\/a> https:\/\/dogecoin.com.<\/p>\n[3]<\/a> https:\/\/www.mediapart.fr\/journal\/france\/070621\/des-youtubeurs-d-extreme-droite-simulent-l-execution-d-un-gauchiste.<\/p>\n[4]<\/a> Le Pr\u00e9sident fran\u00e7ais Emmanuel Macron pris en photo alors qu\u2019il accompagne une \u00e9quipe en maraude sociale. Compte Instagram de Soazig de la Moissonni\u00e8re, URL : https:\/\/www.instagram.com\/p\/BuQyCPrBfOv\/?utm_medium=copy_link.<\/p>\n[5]<\/a> Marina Hyde, The Guardian, https:\/\/www.theguardian.com\/commentisfree\/2021\/feb\/02\/instagram-influencers-dubai?CMP=fb_gu&utm_medium=Social&utm_source=Facebook&fbclid=IwAR0dgufIoGQe5QE3_8vKoFH374Kyk7JWMP634tgcLXHOi3Ly4CoWmLlD0kw#Echobox=1612284686<\/p>\n[6]<\/a> Un photographe am\u00e9ricain prend un selfie \u00e0 proximit\u00e9 imm\u00e9diate d\u2019un grizzly dans le Parc National de Katmai, Alaska. Paul Souders \/ Design Pics\/Getty Images\/First Light. Tir\u00e9 de https:\/\/www.theguardian.com\/artanddesign\/2015\/dec\/28\/selfies-danger-death-2015?CMP=share_btn_tw<\/p>\n<\/p><\/div>\n\nMots-cl\u00e9s<\/h3>\n\nMots-cl\u00e9s<\/span><\/span><\/li>\nAnthropologie<\/span><\/a><\/li>\nNum\u00e9rique<\/span><\/a><\/li>\nUsages<\/span><\/a><\/li>\n<\/ul><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/div>\n<\/p>\n","protected":false},"excerpt":{"rendered":"Mis en ligne le 30 septembre 2021 Informations \u00e9dit\u00e9es \u00e0 partir d\u2019une annonce Calenda. Th\u00e9matiques Num\u00e9rique : strat\u00e9gies, dispositifs et usages R\u00e9ponse attendue pour le 01\/11\/2021 Type de r\u00e9ponse R\u00e9sum\u00e9 […]<\/p>\n","protected":false},"author":957,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[28,60],"tags":[354,90,303],"thematique":[39],"sfsic":[],"class_list":["post-19653","post","type-post","status-publish","format-standard","hentry","category-aac-publication","category-article","tag-anthropologie","tag-numerique","tag-usages","thematique-numerique-strategies-dispositifs-et-usages","wp-sticky"],"acf":[],"yoast_head":"\nAmbigu\u00eft\u00e9s num\u00e9riques<\/title>\n<meta name=\"description\" content=\"Dans le cadre du num\u00e9ro 46 de la revue Socio-anthropologie, l\u2019ambigu\u00eft\u00e9 et ses d\u00e9clinaisons seront au c\u0153ur d\u2019une r\u00e9flexion sur les pratiques \u00e0 l\u2019\u0153uvre 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Auray N., (2011), \u00ab Les technologies de l’information et le r\u00e9gime exploratoire \u00bb, in : Van Andel P., Bourcier D. (\u00e9ds.), La serendipit\u00e9 dans les arts, les sciences et la d\u00e9cision<\/em>, pp. 329-343, Paris, \u00e9ditions Hermann.<\/p>\nAuray N., (2002), Politique de l’informatique et de l’information : les pionniers de la nouvelle fronti\u00e8re \u00e9lectronique<\/em>, Th\u00e8se de doctorat de sociologie, Paris, EHESS.<\/p>\nBalandier G. (2013), Anthropologie politique<\/em>, PUF, 288 p.<\/p>\nBateson G., Mead M., (1942), Balinese Character : A Photographic Analysis, volume 2<\/em>, New York, New York Academy of Sciences, 277 p.<\/p>\nBaudrillard J. (1981), Simulacre et simulation<\/em>, Galil\u00e9e, 227 p.<\/p>\nBeeman W.O. (1976), \u00ab Status, style and strategy in Iranian interactions \u00bb, Anthropol<\/em>. <\/em>Linguist<\/em>, vol. 18, n\u00b0 7, pp. 305-322.<\/p>\nBerger P., Kroesen J. (dir.), (2016), Ultimate Ambiguities, Investigating Death and Liminality<\/em>, Berghahn, 269 p.<\/p>\nBerger M., Romijn F., (2016), \u00ab Participer ou presque. In-actualisation de la participation du quidam aux questions de sant\u00e9 \u00bb, Questions de communication<\/em>, vol. 30, n\u00b0 2, pp. 91-118.<\/p>\nBrager J., (2015), \u00ab The Selfie and the Other : Consuming Viral Tragedy and Social Media (After)lives \u00bb, International Journal of Communication, <\/em>vol. 9, pp. 1660\u20131671.<\/p>\nDeener A. (2017), \u00ab The Uses of Ambiguity in Sociological Theorizing : Three Ethnographic Approaches \u00bb, Sociological Theory<\/em>, vol 35, n\u00b0 4, pp. 359\u2013379.<\/p>\nDouglas M. (2002), Purity and Danger. An Analysis of Concepts of Pollution and Taboo<\/em>, Routledge, 272 p.<\/p>\nDuvignaud J. (1980), Le jeu du jeu<\/em>, 58 p.<\/p>\nGoffman E., (1991 [1974]), Les cadres de l\u2019exp\u00e9rience<\/em>, traduit par I. Joseph, Les Editions de Minuit, 576 p.<\/p>\nGoffman E., (1973 [1963]), La mise en sc\u00e8ne de la vie quotidienne. Tome 2. Les Relations en public<\/em>, \u00c9ditions de Minuit, coll. \u00ab Le Sens Commun \u00bb, 368 p.<\/p>\nJank\u00e9l\u00e9vitch V., (1964), L\u2019ironie<\/em>, champs, essais, 178 p.<\/p>\nJullien F. (2009), Les transformations silencieuses<\/em>, Grasset, 200 p.<\/p>\nL\u00e9vi-Strauss C. (1962), La pens\u00e9e sauvage<\/em>, Paris, Pion, 395 p<\/p>\nLobinger K., Brantner C., (2015), \u00ab Genuine or Phony ? A Q-sort Study of the Perceived Authenticity of self-photographs and selfies \u00bb, Annual Conference, International Communication Associatio<\/em>n, 21-25 mai 2015, San Juan, Puerto Rico.<\/p>\nMary A. (2000), Le bricolage africain des h\u00e9ros chr\u00e9tiens<\/em>, Pars, le Cerf.<\/p>\nM\u00e9lice A. (2009), \u00ab Un concept l\u00e9vi-straussien d\u00e9construit : Le \u00ab bricolage \u00bb, Les temps Modernes<\/em>, 5, n\u00b0 656, pp. 83-98.<\/p>\nMourques E., Renard C. (2018), \u00ab Pourquoi il faut lire Claude L\u00e9vi-Strauss aujourd’hui \u00bb, France Culture, Savoirs, 15 ao\u00fbt 2018, <\/strong>URL : https:\/\/www.franceculture.fr\/video\/pourquoi-lire-claude-levi-strauss-aujourdhui.<\/p>\nPaldacci M., (2003), \u00ab Le blogueur \u00e0 l\u2019\u00e9preuve de son blog \u00bb, R\u00e9seaux<\/em>, n\u00b0 138, pp. 73\u2013107.<\/p>\nSaltz J., \u00ab Art at Arm\u2019s Length : A History of the Selfie \u00bb, janvier 2014, URL : http:\/\/www.vulture.com\/2014\/01\/history9of9the9selfie.html.<\/p>\nSenft T.M., Baym N.K., (2015) \u00ab What Does the Selfie Say ? Investigating a Global Phenomenon \u00bb, International Journal of Communication<\/em>, n\u00b0 9, pp. 1588\u20131606.<\/p>\nSimmel G., (1999 [1908]), \u00ab Psychologie de la coquetterie \u00bb, in : Philosophie de l\u2019amour<\/em>, Paris, \u00c9ditions Rivages, pp. 123\u2013145.<\/p>\nTavory I., (2009), \u00ab The structure of flirtation. On the construction of interactional ambiguity \u00bb, Studies In Symbolic Interaction<\/em>, vol. 33, pp. 59\u201374.<\/p>\nThevenot L., (2006), L\u2019action au pluriel. Sociologie des r\u00e9gimes d\u2019engagements<\/em>, la D\u00e9couverte, 312 p.<\/p>\nThomassen B., (2009), \u00ab The Uses and Meanings of Liminality \u00bb, International Political Anthropology<\/em>, vol. 2, n\u00b0 1.<\/p>\nVelkovska J., (2002), \u00ab L\u2019intimit\u00e9 anonyme dans les conversations \u00e9lectroniques sur les webchats <\/em> \u00bb, Sociologie du travail<\/em>, vol. 44, pp. 193\u2013213.<\/p>\nNotes<\/h2>\n[1]<\/a> Voir par exemple \u00ab Romanes eunt domus \u00bb, 9gag.com, URL : https:\/\/9gag.com\/gag\/aVw1dRn ou <\/em>\u00ab Capitol Rotunda m\u00e8me \u00bb, Le Soir, URL : https:\/\/www.lesoir.be\/350269\/article\/2021-01-21\/quand-bernie-sanders-devient-un-meme-viral-sur-les-reseaux-sociaux-photos.<\/p>\n[2]<\/a> https:\/\/dogecoin.com.<\/p>\n[3]<\/a> https:\/\/www.mediapart.fr\/journal\/france\/070621\/des-youtubeurs-d-extreme-droite-simulent-l-execution-d-un-gauchiste.<\/p>\n[4]<\/a> Le Pr\u00e9sident fran\u00e7ais Emmanuel Macron pris en photo alors qu\u2019il accompagne une \u00e9quipe en maraude sociale. Compte Instagram de Soazig de la Moissonni\u00e8re, URL : https:\/\/www.instagram.com\/p\/BuQyCPrBfOv\/?utm_medium=copy_link.<\/p>\n[5]<\/a> Marina Hyde, The Guardian, https:\/\/www.theguardian.com\/commentisfree\/2021\/feb\/02\/instagram-influencers-dubai?CMP=fb_gu&utm_medium=Social&utm_source=Facebook&fbclid=IwAR0dgufIoGQe5QE3_8vKoFH374Kyk7JWMP634tgcLXHOi3Ly4CoWmLlD0kw#Echobox=1612284686<\/p>\n[6]<\/a> Un photographe am\u00e9ricain prend un selfie \u00e0 proximit\u00e9 imm\u00e9diate d\u2019un grizzly dans le Parc National de Katmai, Alaska. Paul Souders \/ Design Pics\/Getty Images\/First Light. Tir\u00e9 de https:\/\/www.theguardian.com\/artanddesign\/2015\/dec\/28\/selfies-danger-death-2015?CMP=share_btn_tw<\/p>\n<\/p><\/div>\n\nMots-cl\u00e9s<\/h3>\n\nMots-cl\u00e9s<\/span><\/span><\/li>\nAnthropologie<\/span><\/a><\/li>\nNum\u00e9rique<\/span><\/a><\/li>\nUsages<\/span><\/a><\/li>\n<\/ul><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/div>\n<\/p>\n","protected":false},"excerpt":{"rendered":"Mis en ligne le 30 septembre 2021 Informations \u00e9dit\u00e9es \u00e0 partir d\u2019une annonce Calenda. Th\u00e9matiques Num\u00e9rique : strat\u00e9gies, dispositifs et usages R\u00e9ponse attendue pour le 01\/11\/2021 Type de r\u00e9ponse R\u00e9sum\u00e9 […]<\/p>\n","protected":false},"author":957,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[28,60],"tags":[354,90,303],"thematique":[39],"sfsic":[],"class_list":["post-19653","post","type-post","status-publish","format-standard","hentry","category-aac-publication","category-article","tag-anthropologie","tag-numerique","tag-usages","thematique-numerique-strategies-dispositifs-et-usages","wp-sticky"],"acf":[],"yoast_head":"\nAmbigu\u00eft\u00e9s num\u00e9riques<\/title>\n<meta name=\"description\" content=\"Dans le cadre du num\u00e9ro 46 de la revue Socio-anthropologie, l\u2019ambigu\u00eft\u00e9 et ses d\u00e9clinaisons seront au c\u0153ur d\u2019une r\u00e9flexion sur les pratiques \u00e0 l\u2019\u0153uvre 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Auray N., (2002), Politique de l’informatique et de l’information : les pionniers de la nouvelle fronti\u00e8re \u00e9lectronique<\/em>, Th\u00e8se de doctorat de sociologie, Paris, EHESS.<\/p>\nBalandier G. (2013), Anthropologie politique<\/em>, PUF, 288 p.<\/p>\nBateson G., Mead M., (1942), Balinese Character : A Photographic Analysis, volume 2<\/em>, New York, New York Academy of Sciences, 277 p.<\/p>\nBaudrillard J. (1981), Simulacre et simulation<\/em>, Galil\u00e9e, 227 p.<\/p>\nBeeman W.O. (1976), \u00ab Status, style and strategy in Iranian interactions \u00bb, Anthropol<\/em>. <\/em>Linguist<\/em>, vol. 18, n\u00b0 7, pp. 305-322.<\/p>\nBerger P., Kroesen J. (dir.), (2016), Ultimate Ambiguities, Investigating Death and Liminality<\/em>, Berghahn, 269 p.<\/p>\nBerger M., Romijn F., (2016), \u00ab Participer ou presque. In-actualisation de la participation du quidam aux questions de sant\u00e9 \u00bb, Questions de communication<\/em>, vol. 30, n\u00b0 2, pp. 91-118.<\/p>\nBrager J., (2015), \u00ab The Selfie and the Other : Consuming Viral Tragedy and Social Media (After)lives \u00bb, International Journal of Communication, <\/em>vol. 9, pp. 1660\u20131671.<\/p>\nDeener A. (2017), \u00ab The Uses of Ambiguity in Sociological Theorizing : Three Ethnographic Approaches \u00bb, Sociological Theory<\/em>, vol 35, n\u00b0 4, pp. 359\u2013379.<\/p>\nDouglas M. (2002), Purity and Danger. An Analysis of Concepts of Pollution and Taboo<\/em>, Routledge, 272 p.<\/p>\nDuvignaud J. (1980), Le jeu du jeu<\/em>, 58 p.<\/p>\nGoffman E., (1991 [1974]), Les cadres de l\u2019exp\u00e9rience<\/em>, traduit par I. Joseph, Les Editions de Minuit, 576 p.<\/p>\nGoffman E., (1973 [1963]), La mise en sc\u00e8ne de la vie quotidienne. Tome 2. Les Relations en public<\/em>, \u00c9ditions de Minuit, coll. \u00ab Le Sens Commun \u00bb, 368 p.<\/p>\nJank\u00e9l\u00e9vitch V., (1964), L\u2019ironie<\/em>, champs, essais, 178 p.<\/p>\nJullien F. (2009), Les transformations silencieuses<\/em>, Grasset, 200 p.<\/p>\nL\u00e9vi-Strauss C. (1962), La pens\u00e9e sauvage<\/em>, Paris, Pion, 395 p<\/p>\nLobinger K., Brantner C., (2015), \u00ab Genuine or Phony ? A Q-sort Study of the Perceived Authenticity of self-photographs and selfies \u00bb, Annual Conference, International Communication Associatio<\/em>n, 21-25 mai 2015, San Juan, Puerto Rico.<\/p>\nMary A. (2000), Le bricolage africain des h\u00e9ros chr\u00e9tiens<\/em>, Pars, le Cerf.<\/p>\nM\u00e9lice A. (2009), \u00ab Un concept l\u00e9vi-straussien d\u00e9construit : Le \u00ab bricolage \u00bb, Les temps Modernes<\/em>, 5, n\u00b0 656, pp. 83-98.<\/p>\nMourques E., Renard C. (2018), \u00ab Pourquoi il faut lire Claude L\u00e9vi-Strauss aujourd’hui \u00bb, France Culture, Savoirs, 15 ao\u00fbt 2018, <\/strong>URL : https:\/\/www.franceculture.fr\/video\/pourquoi-lire-claude-levi-strauss-aujourdhui.<\/p>\nPaldacci M., (2003), \u00ab Le blogueur \u00e0 l\u2019\u00e9preuve de son blog \u00bb, R\u00e9seaux<\/em>, n\u00b0 138, pp. 73\u2013107.<\/p>\nSaltz J., \u00ab Art at Arm\u2019s Length : A History of the Selfie \u00bb, janvier 2014, URL : http:\/\/www.vulture.com\/2014\/01\/history9of9the9selfie.html.<\/p>\nSenft T.M., Baym N.K., (2015) \u00ab What Does the Selfie Say ? Investigating a Global Phenomenon \u00bb, International Journal of Communication<\/em>, n\u00b0 9, pp. 1588\u20131606.<\/p>\nSimmel G., (1999 [1908]), \u00ab Psychologie de la coquetterie \u00bb, in : Philosophie de l\u2019amour<\/em>, Paris, \u00c9ditions Rivages, pp. 123\u2013145.<\/p>\nTavory I., (2009), \u00ab The structure of flirtation. On the construction of interactional ambiguity \u00bb, Studies In Symbolic Interaction<\/em>, vol. 33, pp. 59\u201374.<\/p>\nThevenot L., (2006), L\u2019action au pluriel. Sociologie des r\u00e9gimes d\u2019engagements<\/em>, la D\u00e9couverte, 312 p.<\/p>\nThomassen B., (2009), \u00ab The Uses and Meanings of Liminality \u00bb, International Political Anthropology<\/em>, vol. 2, n\u00b0 1.<\/p>\nVelkovska J., (2002), \u00ab L\u2019intimit\u00e9 anonyme dans les conversations \u00e9lectroniques sur les webchats <\/em> \u00bb, Sociologie du travail<\/em>, vol. 44, pp. 193\u2013213.<\/p>\nNotes<\/h2>\n[1]<\/a> Voir par exemple \u00ab Romanes eunt domus \u00bb, 9gag.com, URL : https:\/\/9gag.com\/gag\/aVw1dRn ou <\/em>\u00ab Capitol Rotunda m\u00e8me \u00bb, Le Soir, URL : https:\/\/www.lesoir.be\/350269\/article\/2021-01-21\/quand-bernie-sanders-devient-un-meme-viral-sur-les-reseaux-sociaux-photos.<\/p>\n[2]<\/a> https:\/\/dogecoin.com.<\/p>\n[3]<\/a> https:\/\/www.mediapart.fr\/journal\/france\/070621\/des-youtubeurs-d-extreme-droite-simulent-l-execution-d-un-gauchiste.<\/p>\n[4]<\/a> Le Pr\u00e9sident fran\u00e7ais Emmanuel Macron pris en photo alors qu\u2019il accompagne une \u00e9quipe en maraude sociale. Compte Instagram de Soazig de la Moissonni\u00e8re, URL : https:\/\/www.instagram.com\/p\/BuQyCPrBfOv\/?utm_medium=copy_link.<\/p>\n[5]<\/a> Marina Hyde, The Guardian, https:\/\/www.theguardian.com\/commentisfree\/2021\/feb\/02\/instagram-influencers-dubai?CMP=fb_gu&utm_medium=Social&utm_source=Facebook&fbclid=IwAR0dgufIoGQe5QE3_8vKoFH374Kyk7JWMP634tgcLXHOi3Ly4CoWmLlD0kw#Echobox=1612284686<\/p>\n[6]<\/a> Un photographe am\u00e9ricain prend un selfie \u00e0 proximit\u00e9 imm\u00e9diate d\u2019un grizzly dans le Parc National de Katmai, Alaska. Paul Souders \/ Design Pics\/Getty Images\/First Light. Tir\u00e9 de https:\/\/www.theguardian.com\/artanddesign\/2015\/dec\/28\/selfies-danger-death-2015?CMP=share_btn_tw<\/p>\n<\/p><\/div>\n\nMots-cl\u00e9s<\/h3>\n\nMots-cl\u00e9s<\/span><\/span><\/li>\nAnthropologie<\/span><\/a><\/li>\nNum\u00e9rique<\/span><\/a><\/li>\nUsages<\/span><\/a><\/li>\n<\/ul><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/div>\n<\/p>\n","protected":false},"excerpt":{"rendered":"Mis en ligne le 30 septembre 2021 Informations \u00e9dit\u00e9es \u00e0 partir d\u2019une annonce Calenda. Th\u00e9matiques Num\u00e9rique : strat\u00e9gies, dispositifs et usages R\u00e9ponse attendue pour le 01\/11\/2021 Type de r\u00e9ponse R\u00e9sum\u00e9 […]<\/p>\n","protected":false},"author":957,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[28,60],"tags":[354,90,303],"thematique":[39],"sfsic":[],"class_list":["post-19653","post","type-post","status-publish","format-standard","hentry","category-aac-publication","category-article","tag-anthropologie","tag-numerique","tag-usages","thematique-numerique-strategies-dispositifs-et-usages","wp-sticky"],"acf":[],"yoast_head":"\nAmbigu\u00eft\u00e9s num\u00e9riques<\/title>\n<meta name=\"description\" content=\"Dans le cadre du num\u00e9ro 46 de la revue Socio-anthropologie, l\u2019ambigu\u00eft\u00e9 et ses d\u00e9clinaisons seront au c\u0153ur d\u2019une r\u00e9flexion sur les pratiques \u00e0 l\u2019\u0153uvre 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Balandier G. (2013), Anthropologie politique<\/em>, PUF, 288 p.<\/p>\nBateson G., Mead M., (1942), Balinese Character : A Photographic Analysis, volume 2<\/em>, New York, New York Academy of Sciences, 277 p.<\/p>\nBaudrillard J. (1981), Simulacre et simulation<\/em>, Galil\u00e9e, 227 p.<\/p>\nBeeman W.O. (1976), \u00ab Status, style and strategy in Iranian interactions \u00bb, Anthropol<\/em>. <\/em>Linguist<\/em>, vol. 18, n\u00b0 7, pp. 305-322.<\/p>\nBerger P., Kroesen J. (dir.), (2016), Ultimate Ambiguities, Investigating Death and Liminality<\/em>, Berghahn, 269 p.<\/p>\nBerger M., Romijn F., (2016), \u00ab Participer ou presque. In-actualisation de la participation du quidam aux questions de sant\u00e9 \u00bb, Questions de communication<\/em>, vol. 30, n\u00b0 2, pp. 91-118.<\/p>\nBrager J., (2015), \u00ab The Selfie and the Other : Consuming Viral Tragedy and Social Media (After)lives \u00bb, International Journal of Communication, <\/em>vol. 9, pp. 1660\u20131671.<\/p>\nDeener A. (2017), \u00ab The Uses of Ambiguity in Sociological Theorizing : Three Ethnographic Approaches \u00bb, Sociological Theory<\/em>, vol 35, n\u00b0 4, pp. 359\u2013379.<\/p>\nDouglas M. (2002), Purity and Danger. An Analysis of Concepts of Pollution and Taboo<\/em>, Routledge, 272 p.<\/p>\nDuvignaud J. (1980), Le jeu du jeu<\/em>, 58 p.<\/p>\nGoffman E., (1991 [1974]), Les cadres de l\u2019exp\u00e9rience<\/em>, traduit par I. Joseph, Les Editions de Minuit, 576 p.<\/p>\nGoffman E., (1973 [1963]), La mise en sc\u00e8ne de la vie quotidienne. Tome 2. Les Relations en public<\/em>, \u00c9ditions de Minuit, coll. \u00ab Le Sens Commun \u00bb, 368 p.<\/p>\nJank\u00e9l\u00e9vitch V., (1964), L\u2019ironie<\/em>, champs, essais, 178 p.<\/p>\nJullien F. (2009), Les transformations silencieuses<\/em>, Grasset, 200 p.<\/p>\nL\u00e9vi-Strauss C. (1962), La pens\u00e9e sauvage<\/em>, Paris, Pion, 395 p<\/p>\nLobinger K., Brantner C., (2015), \u00ab Genuine or Phony ? A Q-sort Study of the Perceived Authenticity of self-photographs and selfies \u00bb, Annual Conference, International Communication Associatio<\/em>n, 21-25 mai 2015, San Juan, Puerto Rico.<\/p>\nMary A. (2000), Le bricolage africain des h\u00e9ros chr\u00e9tiens<\/em>, Pars, le Cerf.<\/p>\nM\u00e9lice A. (2009), \u00ab Un concept l\u00e9vi-straussien d\u00e9construit : Le \u00ab bricolage \u00bb, Les temps Modernes<\/em>, 5, n\u00b0 656, pp. 83-98.<\/p>\nMourques E., Renard C. (2018), \u00ab Pourquoi il faut lire Claude L\u00e9vi-Strauss aujourd’hui \u00bb, France Culture, Savoirs, 15 ao\u00fbt 2018, <\/strong>URL : https:\/\/www.franceculture.fr\/video\/pourquoi-lire-claude-levi-strauss-aujourdhui.<\/p>\nPaldacci M., (2003), \u00ab Le blogueur \u00e0 l\u2019\u00e9preuve de son blog \u00bb, R\u00e9seaux<\/em>, n\u00b0 138, pp. 73\u2013107.<\/p>\nSaltz J., \u00ab Art at Arm\u2019s Length : A History of the Selfie \u00bb, janvier 2014, URL : http:\/\/www.vulture.com\/2014\/01\/history9of9the9selfie.html.<\/p>\nSenft T.M., Baym N.K., (2015) \u00ab What Does the Selfie Say ? Investigating a Global Phenomenon \u00bb, International Journal of Communication<\/em>, n\u00b0 9, pp. 1588\u20131606.<\/p>\nSimmel G., (1999 [1908]), \u00ab Psychologie de la coquetterie \u00bb, in : Philosophie de l\u2019amour<\/em>, Paris, \u00c9ditions Rivages, pp. 123\u2013145.<\/p>\nTavory I., (2009), \u00ab The structure of flirtation. On the construction of interactional ambiguity \u00bb, Studies In Symbolic Interaction<\/em>, vol. 33, pp. 59\u201374.<\/p>\nThevenot L., (2006), L\u2019action au pluriel. Sociologie des r\u00e9gimes d\u2019engagements<\/em>, la D\u00e9couverte, 312 p.<\/p>\nThomassen B., (2009), \u00ab The Uses and Meanings of Liminality \u00bb, International Political Anthropology<\/em>, vol. 2, n\u00b0 1.<\/p>\nVelkovska J., (2002), \u00ab L\u2019intimit\u00e9 anonyme dans les conversations \u00e9lectroniques sur les webchats <\/em> \u00bb, Sociologie du travail<\/em>, vol. 44, pp. 193\u2013213.<\/p>\nNotes<\/h2>\n[1]<\/a> Voir par exemple \u00ab Romanes eunt domus \u00bb, 9gag.com, URL : https:\/\/9gag.com\/gag\/aVw1dRn ou <\/em>\u00ab Capitol Rotunda m\u00e8me \u00bb, Le Soir, URL : https:\/\/www.lesoir.be\/350269\/article\/2021-01-21\/quand-bernie-sanders-devient-un-meme-viral-sur-les-reseaux-sociaux-photos.<\/p>\n[2]<\/a> https:\/\/dogecoin.com.<\/p>\n[3]<\/a> https:\/\/www.mediapart.fr\/journal\/france\/070621\/des-youtubeurs-d-extreme-droite-simulent-l-execution-d-un-gauchiste.<\/p>\n[4]<\/a> Le Pr\u00e9sident fran\u00e7ais Emmanuel Macron pris en photo alors qu\u2019il accompagne une \u00e9quipe en maraude sociale. Compte Instagram de Soazig de la Moissonni\u00e8re, URL : https:\/\/www.instagram.com\/p\/BuQyCPrBfOv\/?utm_medium=copy_link.<\/p>\n[5]<\/a> Marina Hyde, The Guardian, https:\/\/www.theguardian.com\/commentisfree\/2021\/feb\/02\/instagram-influencers-dubai?CMP=fb_gu&utm_medium=Social&utm_source=Facebook&fbclid=IwAR0dgufIoGQe5QE3_8vKoFH374Kyk7JWMP634tgcLXHOi3Ly4CoWmLlD0kw#Echobox=1612284686<\/p>\n[6]<\/a> Un photographe am\u00e9ricain prend un selfie \u00e0 proximit\u00e9 imm\u00e9diate d\u2019un grizzly dans le Parc National de Katmai, Alaska. Paul Souders \/ Design Pics\/Getty Images\/First Light. Tir\u00e9 de https:\/\/www.theguardian.com\/artanddesign\/2015\/dec\/28\/selfies-danger-death-2015?CMP=share_btn_tw<\/p>\n<\/p><\/div>\n\nMots-cl\u00e9s<\/h3>\n\nMots-cl\u00e9s<\/span><\/span><\/li>\nAnthropologie<\/span><\/a><\/li>\nNum\u00e9rique<\/span><\/a><\/li>\nUsages<\/span><\/a><\/li>\n<\/ul><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/div>\n<\/p>\n","protected":false},"excerpt":{"rendered":"Mis en ligne le 30 septembre 2021 Informations \u00e9dit\u00e9es \u00e0 partir d\u2019une annonce Calenda. Th\u00e9matiques Num\u00e9rique : strat\u00e9gies, dispositifs et usages R\u00e9ponse attendue pour le 01\/11\/2021 Type de r\u00e9ponse R\u00e9sum\u00e9 […]<\/p>\n","protected":false},"author":957,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[28,60],"tags":[354,90,303],"thematique":[39],"sfsic":[],"class_list":["post-19653","post","type-post","status-publish","format-standard","hentry","category-aac-publication","category-article","tag-anthropologie","tag-numerique","tag-usages","thematique-numerique-strategies-dispositifs-et-usages","wp-sticky"],"acf":[],"yoast_head":"\nAmbigu\u00eft\u00e9s num\u00e9riques<\/title>\n<meta name=\"description\" content=\"Dans le cadre du num\u00e9ro 46 de la revue Socio-anthropologie, l\u2019ambigu\u00eft\u00e9 et ses d\u00e9clinaisons seront au c\u0153ur d\u2019une r\u00e9flexion sur les pratiques \u00e0 l\u2019\u0153uvre 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(2018), \u00ab Pourquoi il faut lire Claude L\u00e9vi-Strauss aujourd’hui \u00bb, France Culture, Savoirs, 15 ao\u00fbt 2018, <\/strong>URL : https:\/\/www.franceculture.fr\/video\/pourquoi-lire-claude-levi-strauss-aujourdhui.<\/p>\nPaldacci M., (2003), \u00ab Le blogueur \u00e0 l\u2019\u00e9preuve de son blog \u00bb, R\u00e9seaux<\/em>, n\u00b0 138, pp. 73\u2013107.<\/p>\nSaltz J., \u00ab Art at Arm\u2019s Length : A History of the Selfie \u00bb, janvier 2014, URL : http:\/\/www.vulture.com\/2014\/01\/history9of9the9selfie.html.<\/p>\nSenft T.M., Baym N.K., (2015) \u00ab What Does the Selfie Say ? Investigating a Global Phenomenon \u00bb, International Journal of Communication<\/em>, n\u00b0 9, pp. 1588\u20131606.<\/p>\nSimmel G., (1999 [1908]), \u00ab Psychologie de la coquetterie \u00bb, in : Philosophie de l\u2019amour<\/em>, Paris, \u00c9ditions Rivages, pp. 123\u2013145.<\/p>\nTavory I., (2009), \u00ab The structure of flirtation. On the construction of interactional ambiguity \u00bb, Studies In Symbolic Interaction<\/em>, vol. 33, pp. 59\u201374.<\/p>\nThevenot L., (2006), L\u2019action au pluriel. Sociologie des r\u00e9gimes d\u2019engagements<\/em>, la D\u00e9couverte, 312 p.<\/p>\nThomassen B., (2009), \u00ab The Uses and Meanings of Liminality \u00bb, International Political Anthropology<\/em>, vol. 2, n\u00b0 1.<\/p>\nVelkovska J., (2002), \u00ab L\u2019intimit\u00e9 anonyme dans les conversations \u00e9lectroniques sur les webchats <\/em> \u00bb, Sociologie du travail<\/em>, vol. 44, pp. 193\u2013213.<\/p>\nNotes<\/h2>\n[1]<\/a> Voir par exemple \u00ab Romanes eunt domus \u00bb, 9gag.com, URL : https:\/\/9gag.com\/gag\/aVw1dRn ou <\/em>\u00ab Capitol Rotunda m\u00e8me \u00bb, Le Soir, URL : https:\/\/www.lesoir.be\/350269\/article\/2021-01-21\/quand-bernie-sanders-devient-un-meme-viral-sur-les-reseaux-sociaux-photos.<\/p>\n[2]<\/a> https:\/\/dogecoin.com.<\/p>\n[3]<\/a> https:\/\/www.mediapart.fr\/journal\/france\/070621\/des-youtubeurs-d-extreme-droite-simulent-l-execution-d-un-gauchiste.<\/p>\n[4]<\/a> Le Pr\u00e9sident fran\u00e7ais Emmanuel Macron pris en photo alors qu\u2019il accompagne une \u00e9quipe en maraude sociale. Compte Instagram de Soazig de la Moissonni\u00e8re, URL : https:\/\/www.instagram.com\/p\/BuQyCPrBfOv\/?utm_medium=copy_link.<\/p>\n[5]<\/a> Marina Hyde, The Guardian, https:\/\/www.theguardian.com\/commentisfree\/2021\/feb\/02\/instagram-influencers-dubai?CMP=fb_gu&utm_medium=Social&utm_source=Facebook&fbclid=IwAR0dgufIoGQe5QE3_8vKoFH374Kyk7JWMP634tgcLXHOi3Ly4CoWmLlD0kw#Echobox=1612284686<\/p>\n[6]<\/a> Un photographe am\u00e9ricain prend un selfie \u00e0 proximit\u00e9 imm\u00e9diate d\u2019un grizzly dans le Parc National de Katmai, Alaska. Paul Souders \/ Design Pics\/Getty Images\/First Light. Tir\u00e9 de https:\/\/www.theguardian.com\/artanddesign\/2015\/dec\/28\/selfies-danger-death-2015?CMP=share_btn_tw<\/p>\n<\/p><\/div>\n\nMots-cl\u00e9s<\/h3>\n\nMots-cl\u00e9s<\/span><\/span><\/li>\nAnthropologie<\/span><\/a><\/li>\nNum\u00e9rique<\/span><\/a><\/li>\nUsages<\/span><\/a><\/li>\n<\/ul><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/div>\n<\/p>\n","protected":false},"excerpt":{"rendered":"Mis en ligne le 30 septembre 2021 Informations \u00e9dit\u00e9es \u00e0 partir d\u2019une annonce Calenda. Th\u00e9matiques Num\u00e9rique : strat\u00e9gies, dispositifs et usages R\u00e9ponse attendue pour le 01\/11\/2021 Type de r\u00e9ponse R\u00e9sum\u00e9 […]<\/p>\n","protected":false},"author":957,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[28,60],"tags":[354,90,303],"thematique":[39],"sfsic":[],"class_list":["post-19653","post","type-post","status-publish","format-standard","hentry","category-aac-publication","category-article","tag-anthropologie","tag-numerique","tag-usages","thematique-numerique-strategies-dispositifs-et-usages","wp-sticky"],"acf":[],"yoast_head":"\nAmbigu\u00eft\u00e9s num\u00e9riques<\/title>\n<meta name=\"description\" content=\"Dans le cadre du num\u00e9ro 46 de la revue Socio-anthropologie, l\u2019ambigu\u00eft\u00e9 et ses d\u00e9clinaisons seront au c\u0153ur d\u2019une r\u00e9flexion sur les pratiques \u00e0 l\u2019\u0153uvre 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(2002), Purity and Danger. An Analysis of Concepts of Pollution and Taboo<\/em>, Routledge, 272 p.<\/p>\nDuvignaud J. (1980), Le jeu du jeu<\/em>, 58 p.<\/p>\nGoffman E., (1991 [1974]), Les cadres de l\u2019exp\u00e9rience<\/em>, traduit par I. Joseph, Les Editions de Minuit, 576 p.<\/p>\nGoffman E., (1973 [1963]), La mise en sc\u00e8ne de la vie quotidienne. Tome 2. Les Relations en public<\/em>, \u00c9ditions de Minuit, coll. \u00ab Le Sens Commun \u00bb, 368 p.<\/p>\nJank\u00e9l\u00e9vitch V., (1964), L\u2019ironie<\/em>, champs, essais, 178 p.<\/p>\nJullien F. (2009), Les transformations silencieuses<\/em>, Grasset, 200 p.<\/p>\nL\u00e9vi-Strauss C. (1962), La pens\u00e9e sauvage<\/em>, Paris, Pion, 395 p<\/p>\nLobinger K., Brantner C., (2015), \u00ab Genuine or Phony ? A Q-sort Study of the Perceived Authenticity of self-photographs and selfies \u00bb, Annual Conference, International Communication Associatio<\/em>n, 21-25 mai 2015, San Juan, Puerto Rico.<\/p>\nMary A. (2000), Le bricolage africain des h\u00e9ros chr\u00e9tiens<\/em>, Pars, le Cerf.<\/p>\nM\u00e9lice A. (2009), \u00ab Un concept l\u00e9vi-straussien d\u00e9construit : Le \u00ab bricolage \u00bb, Les temps Modernes<\/em>, 5, n\u00b0 656, pp. 83-98.<\/p>\nMourques E., Renard C. (2018), \u00ab Pourquoi il faut lire Claude L\u00e9vi-Strauss aujourd’hui \u00bb, France Culture, Savoirs, 15 ao\u00fbt 2018, <\/strong>URL : https:\/\/www.franceculture.fr\/video\/pourquoi-lire-claude-levi-strauss-aujourdhui.<\/p>\nPaldacci M., (2003), \u00ab Le blogueur \u00e0 l\u2019\u00e9preuve de son blog \u00bb, R\u00e9seaux<\/em>, n\u00b0 138, pp. 73\u2013107.<\/p>\nSaltz J., \u00ab Art at Arm\u2019s Length : A History of the Selfie \u00bb, janvier 2014, URL : http:\/\/www.vulture.com\/2014\/01\/history9of9the9selfie.html.<\/p>\nSenft T.M., Baym N.K., (2015) \u00ab What Does the Selfie Say ? Investigating a Global Phenomenon \u00bb, International Journal of Communication<\/em>, n\u00b0 9, pp. 1588\u20131606.<\/p>\nSimmel G., (1999 [1908]), \u00ab Psychologie de la coquetterie \u00bb, in : Philosophie de l\u2019amour<\/em>, Paris, \u00c9ditions Rivages, pp. 123\u2013145.<\/p>\nTavory I., (2009), \u00ab The structure of flirtation. On the construction of interactional ambiguity \u00bb, Studies In Symbolic Interaction<\/em>, vol. 33, pp. 59\u201374.<\/p>\nThevenot L., (2006), L\u2019action au pluriel. Sociologie des r\u00e9gimes d\u2019engagements<\/em>, la D\u00e9couverte, 312 p.<\/p>\nThomassen B., (2009), \u00ab The Uses and Meanings of Liminality \u00bb, International Political Anthropology<\/em>, vol. 2, n\u00b0 1.<\/p>\nVelkovska J., (2002), \u00ab L\u2019intimit\u00e9 anonyme dans les conversations \u00e9lectroniques sur les webchats <\/em> \u00bb, Sociologie du travail<\/em>, vol. 44, pp. 193\u2013213.<\/p>\nNotes<\/h2>\n[1]<\/a> Voir par exemple \u00ab Romanes eunt domus \u00bb, 9gag.com, URL : https:\/\/9gag.com\/gag\/aVw1dRn ou <\/em>\u00ab Capitol Rotunda m\u00e8me \u00bb, Le Soir, URL : https:\/\/www.lesoir.be\/350269\/article\/2021-01-21\/quand-bernie-sanders-devient-un-meme-viral-sur-les-reseaux-sociaux-photos.<\/p>\n[2]<\/a> https:\/\/dogecoin.com.<\/p>\n[3]<\/a> https:\/\/www.mediapart.fr\/journal\/france\/070621\/des-youtubeurs-d-extreme-droite-simulent-l-execution-d-un-gauchiste.<\/p>\n[4]<\/a> Le Pr\u00e9sident fran\u00e7ais Emmanuel Macron pris en photo alors qu\u2019il accompagne une \u00e9quipe en maraude sociale. Compte Instagram de Soazig de la Moissonni\u00e8re, URL : https:\/\/www.instagram.com\/p\/BuQyCPrBfOv\/?utm_medium=copy_link.<\/p>\n[5]<\/a> Marina Hyde, The Guardian, https:\/\/www.theguardian.com\/commentisfree\/2021\/feb\/02\/instagram-influencers-dubai?CMP=fb_gu&utm_medium=Social&utm_source=Facebook&fbclid=IwAR0dgufIoGQe5QE3_8vKoFH374Kyk7JWMP634tgcLXHOi3Ly4CoWmLlD0kw#Echobox=1612284686<\/p>\n[6]<\/a> Un photographe am\u00e9ricain prend un selfie \u00e0 proximit\u00e9 imm\u00e9diate d\u2019un grizzly dans le Parc National de Katmai, Alaska. Paul Souders \/ Design Pics\/Getty Images\/First Light. Tir\u00e9 de https:\/\/www.theguardian.com\/artanddesign\/2015\/dec\/28\/selfies-danger-death-2015?CMP=share_btn_tw<\/p>\n<\/p><\/div>\n\nMots-cl\u00e9s<\/h3>\n\nMots-cl\u00e9s<\/span><\/span><\/li>\nAnthropologie<\/span><\/a><\/li>\nNum\u00e9rique<\/span><\/a><\/li>\nUsages<\/span><\/a><\/li>\n<\/ul><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/div>\n<\/p>\n","protected":false},"excerpt":{"rendered":"Mis en ligne le 30 septembre 2021 Informations \u00e9dit\u00e9es \u00e0 partir d\u2019une annonce Calenda. Th\u00e9matiques Num\u00e9rique : strat\u00e9gies, dispositifs et usages R\u00e9ponse attendue pour le 01\/11\/2021 Type de r\u00e9ponse R\u00e9sum\u00e9 […]<\/p>\n","protected":false},"author":957,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[28,60],"tags":[354,90,303],"thematique":[39],"sfsic":[],"class_list":["post-19653","post","type-post","status-publish","format-standard","hentry","category-aac-publication","category-article","tag-anthropologie","tag-numerique","tag-usages","thematique-numerique-strategies-dispositifs-et-usages","wp-sticky"],"acf":[],"yoast_head":"\nAmbigu\u00eft\u00e9s num\u00e9riques<\/title>\n<meta name=\"description\" content=\"Dans le cadre du num\u00e9ro 46 de la revue Socio-anthropologie, l\u2019ambigu\u00eft\u00e9 et ses d\u00e9clinaisons seront au c\u0153ur d\u2019une r\u00e9flexion sur les pratiques \u00e0 l\u2019\u0153uvre 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(2000), Le bricolage africain des h\u00e9ros chr\u00e9tiens<\/em>, Pars, le Cerf.<\/p>\nM\u00e9lice A. (2009), \u00ab Un concept l\u00e9vi-straussien d\u00e9construit : Le \u00ab bricolage \u00bb, Les temps Modernes<\/em>, 5, n\u00b0 656, pp. 83-98.<\/p>\nMourques E., Renard C. (2018), \u00ab Pourquoi il faut lire Claude L\u00e9vi-Strauss aujourd’hui \u00bb, France Culture, Savoirs, 15 ao\u00fbt 2018, <\/strong>URL : https:\/\/www.franceculture.fr\/video\/pourquoi-lire-claude-levi-strauss-aujourdhui.<\/p>\nPaldacci M., (2003), \u00ab Le blogueur \u00e0 l\u2019\u00e9preuve de son blog \u00bb, R\u00e9seaux<\/em>, n\u00b0 138, pp. 73\u2013107.<\/p>\nSaltz J., \u00ab Art at Arm\u2019s Length : A History of the Selfie \u00bb, janvier 2014, URL : http:\/\/www.vulture.com\/2014\/01\/history9of9the9selfie.html.<\/p>\nSenft T.M., Baym N.K., (2015) \u00ab What Does the Selfie Say ? Investigating a Global Phenomenon \u00bb, International Journal of Communication<\/em>, n\u00b0 9, pp. 1588\u20131606.<\/p>\nSimmel G., (1999 [1908]), \u00ab Psychologie de la coquetterie \u00bb, in : Philosophie de l\u2019amour<\/em>, Paris, \u00c9ditions Rivages, pp. 123\u2013145.<\/p>\nTavory I., (2009), \u00ab The structure of flirtation. On the construction of interactional ambiguity \u00bb, Studies In Symbolic Interaction<\/em>, vol. 33, pp. 59\u201374.<\/p>\nThevenot L., (2006), L\u2019action au pluriel. Sociologie des r\u00e9gimes d\u2019engagements<\/em>, la D\u00e9couverte, 312 p.<\/p>\nThomassen B., (2009), \u00ab The Uses and Meanings of Liminality \u00bb, International Political Anthropology<\/em>, vol. 2, n\u00b0 1.<\/p>\nVelkovska J., (2002), \u00ab L\u2019intimit\u00e9 anonyme dans les conversations \u00e9lectroniques sur les webchats <\/em> \u00bb, Sociologie du travail<\/em>, vol. 44, pp. 193\u2013213.<\/p>\nNotes<\/h2>\n[1]<\/a> Voir par exemple \u00ab Romanes eunt domus \u00bb, 9gag.com, URL : https:\/\/9gag.com\/gag\/aVw1dRn ou <\/em>\u00ab Capitol Rotunda m\u00e8me \u00bb, Le Soir, URL : https:\/\/www.lesoir.be\/350269\/article\/2021-01-21\/quand-bernie-sanders-devient-un-meme-viral-sur-les-reseaux-sociaux-photos.<\/p>\n[2]<\/a> https:\/\/dogecoin.com.<\/p>\n[3]<\/a> https:\/\/www.mediapart.fr\/journal\/france\/070621\/des-youtubeurs-d-extreme-droite-simulent-l-execution-d-un-gauchiste.<\/p>\n[4]<\/a> Le Pr\u00e9sident fran\u00e7ais Emmanuel Macron pris en photo alors qu\u2019il accompagne une \u00e9quipe en maraude sociale. Compte Instagram de Soazig de la Moissonni\u00e8re, URL : https:\/\/www.instagram.com\/p\/BuQyCPrBfOv\/?utm_medium=copy_link.<\/p>\n[5]<\/a> Marina Hyde, The Guardian, https:\/\/www.theguardian.com\/commentisfree\/2021\/feb\/02\/instagram-influencers-dubai?CMP=fb_gu&utm_medium=Social&utm_source=Facebook&fbclid=IwAR0dgufIoGQe5QE3_8vKoFH374Kyk7JWMP634tgcLXHOi3Ly4CoWmLlD0kw#Echobox=1612284686<\/p>\n[6]<\/a> Un photographe am\u00e9ricain prend un selfie \u00e0 proximit\u00e9 imm\u00e9diate d\u2019un grizzly dans le Parc National de Katmai, Alaska. Paul Souders \/ Design Pics\/Getty Images\/First Light. Tir\u00e9 de https:\/\/www.theguardian.com\/artanddesign\/2015\/dec\/28\/selfies-danger-death-2015?CMP=share_btn_tw<\/p>\n<\/p><\/div>\n\nMots-cl\u00e9s<\/h3>\n\nMots-cl\u00e9s<\/span><\/span><\/li>\nAnthropologie<\/span><\/a><\/li>\nNum\u00e9rique<\/span><\/a><\/li>\nUsages<\/span><\/a><\/li>\n<\/ul><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/div>\n<\/p>\n","protected":false},"excerpt":{"rendered":"Mis en ligne le 30 septembre 2021 Informations \u00e9dit\u00e9es \u00e0 partir d\u2019une annonce Calenda. Th\u00e9matiques Num\u00e9rique : strat\u00e9gies, dispositifs et usages R\u00e9ponse attendue pour le 01\/11\/2021 Type de r\u00e9ponse R\u00e9sum\u00e9 […]<\/p>\n","protected":false},"author":957,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[28,60],"tags":[354,90,303],"thematique":[39],"sfsic":[],"class_list":["post-19653","post","type-post","status-publish","format-standard","hentry","category-aac-publication","category-article","tag-anthropologie","tag-numerique","tag-usages","thematique-numerique-strategies-dispositifs-et-usages","wp-sticky"],"acf":[],"yoast_head":"\nAmbigu\u00eft\u00e9s num\u00e9riques<\/title>\n<meta name=\"description\" content=\"Dans le cadre du num\u00e9ro 46 de la revue Socio-anthropologie, l\u2019ambigu\u00eft\u00e9 et ses d\u00e9clinaisons seront au c\u0153ur d\u2019une r\u00e9flexion sur les pratiques \u00e0 l\u2019\u0153uvre 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(2009), \u00ab Un concept l\u00e9vi-straussien d\u00e9construit : Le \u00ab bricolage \u00bb, Les temps Modernes<\/em>, 5, n\u00b0 656, pp. 83-98.<\/p>\nMourques E., Renard C. (2018), \u00ab Pourquoi il faut lire Claude L\u00e9vi-Strauss aujourd’hui \u00bb, France Culture, Savoirs, 15 ao\u00fbt 2018, <\/strong>URL : https:\/\/www.franceculture.fr\/video\/pourquoi-lire-claude-levi-strauss-aujourdhui.<\/p>\nPaldacci M., (2003), \u00ab Le blogueur \u00e0 l\u2019\u00e9preuve de son blog \u00bb, R\u00e9seaux<\/em>, n\u00b0 138, pp. 73\u2013107.<\/p>\nSaltz J., \u00ab Art at Arm\u2019s Length : A History of the Selfie \u00bb, janvier 2014, URL : http:\/\/www.vulture.com\/2014\/01\/history9of9the9selfie.html.<\/p>\nSenft T.M., Baym N.K., (2015) \u00ab What Does the Selfie Say ? Investigating a Global Phenomenon \u00bb, International Journal of Communication<\/em>, n\u00b0 9, pp. 1588\u20131606.<\/p>\nSimmel G., (1999 [1908]), \u00ab Psychologie de la coquetterie \u00bb, in : Philosophie de l\u2019amour<\/em>, Paris, \u00c9ditions Rivages, pp. 123\u2013145.<\/p>\nTavory I., (2009), \u00ab The structure of flirtation. On the construction of interactional ambiguity \u00bb, Studies In Symbolic Interaction<\/em>, vol. 33, pp. 59\u201374.<\/p>\nThevenot L., (2006), L\u2019action au pluriel. Sociologie des r\u00e9gimes d\u2019engagements<\/em>, la D\u00e9couverte, 312 p.<\/p>\nThomassen B., (2009), \u00ab The Uses and Meanings of Liminality \u00bb, International Political Anthropology<\/em>, vol. 2, n\u00b0 1.<\/p>\nVelkovska J., (2002), \u00ab L\u2019intimit\u00e9 anonyme dans les conversations \u00e9lectroniques sur les webchats <\/em> \u00bb, Sociologie du travail<\/em>, vol. 44, pp. 193\u2013213.<\/p>\nNotes<\/h2>\n[1]<\/a> Voir par exemple \u00ab Romanes eunt domus \u00bb, 9gag.com, URL : https:\/\/9gag.com\/gag\/aVw1dRn ou <\/em>\u00ab Capitol Rotunda m\u00e8me \u00bb, Le Soir, URL : https:\/\/www.lesoir.be\/350269\/article\/2021-01-21\/quand-bernie-sanders-devient-un-meme-viral-sur-les-reseaux-sociaux-photos.<\/p>\n[2]<\/a> https:\/\/dogecoin.com.<\/p>\n[3]<\/a> https:\/\/www.mediapart.fr\/journal\/france\/070621\/des-youtubeurs-d-extreme-droite-simulent-l-execution-d-un-gauchiste.<\/p>\n[4]<\/a> Le Pr\u00e9sident fran\u00e7ais Emmanuel Macron pris en photo alors qu\u2019il accompagne une \u00e9quipe en maraude sociale. Compte Instagram de Soazig de la Moissonni\u00e8re, URL : https:\/\/www.instagram.com\/p\/BuQyCPrBfOv\/?utm_medium=copy_link.<\/p>\n[5]<\/a> Marina Hyde, The Guardian, https:\/\/www.theguardian.com\/commentisfree\/2021\/feb\/02\/instagram-influencers-dubai?CMP=fb_gu&utm_medium=Social&utm_source=Facebook&fbclid=IwAR0dgufIoGQe5QE3_8vKoFH374Kyk7JWMP634tgcLXHOi3Ly4CoWmLlD0kw#Echobox=1612284686<\/p>\n[6]<\/a> Un photographe am\u00e9ricain prend un selfie \u00e0 proximit\u00e9 imm\u00e9diate d\u2019un grizzly dans le Parc National de Katmai, Alaska. Paul Souders \/ Design Pics\/Getty Images\/First Light. Tir\u00e9 de https:\/\/www.theguardian.com\/artanddesign\/2015\/dec\/28\/selfies-danger-death-2015?CMP=share_btn_tw<\/p>\n<\/p><\/div>\n\nMots-cl\u00e9s<\/h3>\n\nMots-cl\u00e9s<\/span><\/span><\/li>\nAnthropologie<\/span><\/a><\/li>\nNum\u00e9rique<\/span><\/a><\/li>\nUsages<\/span><\/a><\/li>\n<\/ul><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/div>\n<\/p>\n","protected":false},"excerpt":{"rendered":"Mis en ligne le 30 septembre 2021 Informations \u00e9dit\u00e9es \u00e0 partir d\u2019une annonce Calenda. Th\u00e9matiques Num\u00e9rique : strat\u00e9gies, dispositifs et usages R\u00e9ponse attendue pour le 01\/11\/2021 Type de r\u00e9ponse R\u00e9sum\u00e9 […]<\/p>\n","protected":false},"author":957,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[28,60],"tags":[354,90,303],"thematique":[39],"sfsic":[],"class_list":["post-19653","post","type-post","status-publish","format-standard","hentry","category-aac-publication","category-article","tag-anthropologie","tag-numerique","tag-usages","thematique-numerique-strategies-dispositifs-et-usages","wp-sticky"],"acf":[],"yoast_head":"\nAmbigu\u00eft\u00e9s num\u00e9riques<\/title>\n<meta name=\"description\" content=\"Dans le cadre du num\u00e9ro 46 de la revue Socio-anthropologie, l\u2019ambigu\u00eft\u00e9 et ses d\u00e9clinaisons seront au c\u0153ur d\u2019une r\u00e9flexion sur les pratiques \u00e0 l\u2019\u0153uvre 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(2018), \u00ab Pourquoi il faut lire Claude L\u00e9vi-Strauss aujourd’hui \u00bb, France Culture, Savoirs, 15 ao\u00fbt 2018, <\/strong>URL : https:\/\/www.franceculture.fr\/video\/pourquoi-lire-claude-levi-strauss-aujourdhui.<\/p>\nPaldacci M., (2003), \u00ab Le blogueur \u00e0 l\u2019\u00e9preuve de son blog \u00bb, R\u00e9seaux<\/em>, n\u00b0 138, pp. 73\u2013107.<\/p>\nSaltz J., \u00ab Art at Arm\u2019s Length : A History of the Selfie \u00bb, janvier 2014, URL : http:\/\/www.vulture.com\/2014\/01\/history9of9the9selfie.html.<\/p>\nSenft T.M., Baym N.K., (2015) \u00ab What Does the Selfie Say ? Investigating a Global Phenomenon \u00bb, International Journal of Communication<\/em>, n\u00b0 9, pp. 1588\u20131606.<\/p>\nSimmel G., (1999 [1908]), \u00ab Psychologie de la coquetterie \u00bb, in : Philosophie de l\u2019amour<\/em>, Paris, \u00c9ditions Rivages, pp. 123\u2013145.<\/p>\nTavory I., (2009), \u00ab The structure of flirtation. On the construction of interactional ambiguity \u00bb, Studies In Symbolic Interaction<\/em>, vol. 33, pp. 59\u201374.<\/p>\nThevenot L., (2006), L\u2019action au pluriel. Sociologie des r\u00e9gimes d\u2019engagements<\/em>, la D\u00e9couverte, 312 p.<\/p>\nThomassen B., (2009), \u00ab The Uses and Meanings of Liminality \u00bb, International Political Anthropology<\/em>, vol. 2, n\u00b0 1.<\/p>\nVelkovska J., (2002), \u00ab L\u2019intimit\u00e9 anonyme dans les conversations \u00e9lectroniques sur les webchats <\/em> \u00bb, Sociologie du travail<\/em>, vol. 44, pp. 193\u2013213.<\/p>\nNotes<\/h2>\n[1]<\/a> Voir par exemple \u00ab Romanes eunt domus \u00bb, 9gag.com, URL : https:\/\/9gag.com\/gag\/aVw1dRn ou <\/em>\u00ab Capitol Rotunda m\u00e8me \u00bb, Le Soir, URL : https:\/\/www.lesoir.be\/350269\/article\/2021-01-21\/quand-bernie-sanders-devient-un-meme-viral-sur-les-reseaux-sociaux-photos.<\/p>\n[2]<\/a> https:\/\/dogecoin.com.<\/p>\n[3]<\/a> https:\/\/www.mediapart.fr\/journal\/france\/070621\/des-youtubeurs-d-extreme-droite-simulent-l-execution-d-un-gauchiste.<\/p>\n[4]<\/a> Le Pr\u00e9sident fran\u00e7ais Emmanuel Macron pris en photo alors qu\u2019il accompagne une \u00e9quipe en maraude sociale. Compte Instagram de Soazig de la Moissonni\u00e8re, URL : https:\/\/www.instagram.com\/p\/BuQyCPrBfOv\/?utm_medium=copy_link.<\/p>\n[5]<\/a> Marina Hyde, The Guardian, https:\/\/www.theguardian.com\/commentisfree\/2021\/feb\/02\/instagram-influencers-dubai?CMP=fb_gu&utm_medium=Social&utm_source=Facebook&fbclid=IwAR0dgufIoGQe5QE3_8vKoFH374Kyk7JWMP634tgcLXHOi3Ly4CoWmLlD0kw#Echobox=1612284686<\/p>\n[6]<\/a> Un photographe am\u00e9ricain prend un selfie \u00e0 proximit\u00e9 imm\u00e9diate d\u2019un grizzly dans le Parc National de Katmai, Alaska. Paul Souders \/ Design Pics\/Getty Images\/First Light. Tir\u00e9 de https:\/\/www.theguardian.com\/artanddesign\/2015\/dec\/28\/selfies-danger-death-2015?CMP=share_btn_tw<\/p>\n<\/p><\/div>\n\nMots-cl\u00e9s<\/h3>\n\nMots-cl\u00e9s<\/span><\/span><\/li>\nAnthropologie<\/span><\/a><\/li>\nNum\u00e9rique<\/span><\/a><\/li>\nUsages<\/span><\/a><\/li>\n<\/ul><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/div>\n<\/p>\n","protected":false},"excerpt":{"rendered":"Mis en ligne le 30 septembre 2021 Informations \u00e9dit\u00e9es \u00e0 partir d\u2019une annonce Calenda. Th\u00e9matiques Num\u00e9rique : strat\u00e9gies, dispositifs et usages R\u00e9ponse attendue pour le 01\/11\/2021 Type de r\u00e9ponse R\u00e9sum\u00e9 […]<\/p>\n","protected":false},"author":957,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[28,60],"tags":[354,90,303],"thematique":[39],"sfsic":[],"class_list":["post-19653","post","type-post","status-publish","format-standard","hentry","category-aac-publication","category-article","tag-anthropologie","tag-numerique","tag-usages","thematique-numerique-strategies-dispositifs-et-usages","wp-sticky"],"acf":[],"yoast_head":"\nAmbigu\u00eft\u00e9s num\u00e9riques<\/title>\n<meta name=\"description\" content=\"Dans le cadre du num\u00e9ro 46 de la revue Socio-anthropologie, l\u2019ambigu\u00eft\u00e9 et ses d\u00e9clinaisons seront au c\u0153ur d\u2019une r\u00e9flexion sur les pratiques \u00e0 l\u2019\u0153uvre 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(2009), Les transformations silencieuses<\/em>, Grasset, 200 p.<\/p>\nL\u00e9vi-Strauss C. (1962), La pens\u00e9e sauvage<\/em>, Paris, Pion, 395 p<\/p>\nLobinger K., Brantner C., (2015), \u00ab Genuine or Phony ? A Q-sort Study of the Perceived Authenticity of self-photographs and selfies \u00bb, Annual Conference, International Communication Associatio<\/em>n, 21-25 mai 2015, San Juan, Puerto Rico.<\/p>\nMary A. (2000), Le bricolage africain des h\u00e9ros chr\u00e9tiens<\/em>, Pars, le Cerf.<\/p>\nM\u00e9lice A. (2009), \u00ab Un concept l\u00e9vi-straussien d\u00e9construit : Le \u00ab bricolage \u00bb, Les temps Modernes<\/em>, 5, n\u00b0 656, pp. 83-98.<\/p>\nMourques E., Renard C. (2018), \u00ab Pourquoi il faut lire Claude L\u00e9vi-Strauss aujourd’hui \u00bb, France Culture, Savoirs, 15 ao\u00fbt 2018, <\/strong>URL : https:\/\/www.franceculture.fr\/video\/pourquoi-lire-claude-levi-strauss-aujourdhui.<\/p>\nPaldacci M., (2003), \u00ab Le blogueur \u00e0 l\u2019\u00e9preuve de son blog \u00bb, R\u00e9seaux<\/em>, n\u00b0 138, pp. 73\u2013107.<\/p>\nSaltz J., \u00ab Art at Arm\u2019s Length : A History of the Selfie \u00bb, janvier 2014, URL : http:\/\/www.vulture.com\/2014\/01\/history9of9the9selfie.html.<\/p>\nSenft T.M., Baym N.K., (2015) \u00ab What Does the Selfie Say ? Investigating a Global Phenomenon \u00bb, International Journal of Communication<\/em>, n\u00b0 9, pp. 1588\u20131606.<\/p>\nSimmel G., (1999 [1908]), \u00ab Psychologie de la coquetterie \u00bb, in : Philosophie de l\u2019amour<\/em>, Paris, \u00c9ditions Rivages, pp. 123\u2013145.<\/p>\nTavory I., (2009), \u00ab The structure of flirtation. On the construction of interactional ambiguity \u00bb, Studies In Symbolic Interaction<\/em>, vol. 33, pp. 59\u201374.<\/p>\nThevenot L., (2006), L\u2019action au pluriel. Sociologie des r\u00e9gimes d\u2019engagements<\/em>, la D\u00e9couverte, 312 p.<\/p>\nThomassen B., (2009), \u00ab The Uses and Meanings of Liminality \u00bb, International Political Anthropology<\/em>, vol. 2, n\u00b0 1.<\/p>\nVelkovska J., (2002), \u00ab L\u2019intimit\u00e9 anonyme dans les conversations \u00e9lectroniques sur les webchats <\/em> \u00bb, Sociologie du travail<\/em>, vol. 44, pp. 193\u2013213.<\/p>\nNotes<\/h2>\n[1]<\/a> Voir par exemple \u00ab Romanes eunt domus \u00bb, 9gag.com, URL : https:\/\/9gag.com\/gag\/aVw1dRn ou <\/em>\u00ab Capitol Rotunda m\u00e8me \u00bb, Le Soir, URL : https:\/\/www.lesoir.be\/350269\/article\/2021-01-21\/quand-bernie-sanders-devient-un-meme-viral-sur-les-reseaux-sociaux-photos.<\/p>\n[2]<\/a> https:\/\/dogecoin.com.<\/p>\n[3]<\/a> https:\/\/www.mediapart.fr\/journal\/france\/070621\/des-youtubeurs-d-extreme-droite-simulent-l-execution-d-un-gauchiste.<\/p>\n[4]<\/a> Le Pr\u00e9sident fran\u00e7ais Emmanuel Macron pris en photo alors qu\u2019il accompagne une \u00e9quipe en maraude sociale. Compte Instagram de Soazig de la Moissonni\u00e8re, URL : https:\/\/www.instagram.com\/p\/BuQyCPrBfOv\/?utm_medium=copy_link.<\/p>\n[5]<\/a> Marina Hyde, The Guardian, https:\/\/www.theguardian.com\/commentisfree\/2021\/feb\/02\/instagram-influencers-dubai?CMP=fb_gu&utm_medium=Social&utm_source=Facebook&fbclid=IwAR0dgufIoGQe5QE3_8vKoFH374Kyk7JWMP634tgcLXHOi3Ly4CoWmLlD0kw#Echobox=1612284686<\/p>\n[6]<\/a> Un photographe am\u00e9ricain prend un selfie \u00e0 proximit\u00e9 imm\u00e9diate d\u2019un grizzly dans le Parc National de Katmai, Alaska. Paul Souders \/ Design Pics\/Getty Images\/First Light. Tir\u00e9 de https:\/\/www.theguardian.com\/artanddesign\/2015\/dec\/28\/selfies-danger-death-2015?CMP=share_btn_tw<\/p>\n<\/p><\/div>\n\nMots-cl\u00e9s<\/h3>\n\nMots-cl\u00e9s<\/span><\/span><\/li>\nAnthropologie<\/span><\/a><\/li>\nNum\u00e9rique<\/span><\/a><\/li>\nUsages<\/span><\/a><\/li>\n<\/ul><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/div>\n<\/p>\n","protected":false},"excerpt":{"rendered":"Mis en ligne le 30 septembre 2021 Informations \u00e9dit\u00e9es \u00e0 partir d\u2019une annonce Calenda. Th\u00e9matiques Num\u00e9rique : strat\u00e9gies, dispositifs et usages R\u00e9ponse attendue pour le 01\/11\/2021 Type de r\u00e9ponse R\u00e9sum\u00e9 […]<\/p>\n","protected":false},"author":957,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[28,60],"tags":[354,90,303],"thematique":[39],"sfsic":[],"class_list":["post-19653","post","type-post","status-publish","format-standard","hentry","category-aac-publication","category-article","tag-anthropologie","tag-numerique","tag-usages","thematique-numerique-strategies-dispositifs-et-usages","wp-sticky"],"acf":[],"yoast_head":"\nAmbigu\u00eft\u00e9s num\u00e9riques<\/title>\n<meta name=\"description\" content=\"Dans le cadre du num\u00e9ro 46 de la revue Socio-anthropologie, l\u2019ambigu\u00eft\u00e9 et ses d\u00e9clinaisons seront au c\u0153ur d\u2019une r\u00e9flexion sur les pratiques \u00e0 l\u2019\u0153uvre 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Deener A. (2017), \u00ab The Uses of Ambiguity in Sociological Theorizing : Three Ethnographic Approaches \u00bb, Sociological Theory<\/em>, vol 35, n\u00b0 4, pp. 359\u2013379.<\/p>\nDouglas M. (2002), Purity and Danger. An Analysis of Concepts of Pollution and Taboo<\/em>, Routledge, 272 p.<\/p>\nDuvignaud J. (1980), Le jeu du jeu<\/em>, 58 p.<\/p>\nGoffman E., (1991 [1974]), Les cadres de l\u2019exp\u00e9rience<\/em>, traduit par I. Joseph, Les Editions de Minuit, 576 p.<\/p>\nGoffman E., (1973 [1963]), La mise en sc\u00e8ne de la vie quotidienne. Tome 2. Les Relations en public<\/em>, \u00c9ditions de Minuit, coll. \u00ab Le Sens Commun \u00bb, 368 p.<\/p>\nJank\u00e9l\u00e9vitch V., (1964), L\u2019ironie<\/em>, champs, essais, 178 p.<\/p>\nJullien F. (2009), Les transformations silencieuses<\/em>, Grasset, 200 p.<\/p>\nL\u00e9vi-Strauss C. (1962), La pens\u00e9e sauvage<\/em>, Paris, Pion, 395 p<\/p>\nLobinger K., Brantner C., (2015), \u00ab Genuine or Phony ? A Q-sort Study of the Perceived Authenticity of self-photographs and selfies \u00bb, Annual Conference, International Communication Associatio<\/em>n, 21-25 mai 2015, San Juan, Puerto Rico.<\/p>\nMary A. (2000), Le bricolage africain des h\u00e9ros chr\u00e9tiens<\/em>, Pars, le Cerf.<\/p>\nM\u00e9lice A. (2009), \u00ab Un concept l\u00e9vi-straussien d\u00e9construit : Le \u00ab bricolage \u00bb, Les temps Modernes<\/em>, 5, n\u00b0 656, pp. 83-98.<\/p>\nMourques E., Renard C. (2018), \u00ab Pourquoi il faut lire Claude L\u00e9vi-Strauss aujourd’hui \u00bb, France Culture, Savoirs, 15 ao\u00fbt 2018, <\/strong>URL : https:\/\/www.franceculture.fr\/video\/pourquoi-lire-claude-levi-strauss-aujourdhui.<\/p>\nPaldacci M., (2003), \u00ab Le blogueur \u00e0 l\u2019\u00e9preuve de son blog \u00bb, R\u00e9seaux<\/em>, n\u00b0 138, pp. 73\u2013107.<\/p>\nSaltz J., \u00ab Art at Arm\u2019s Length : A History of the Selfie \u00bb, janvier 2014, URL : http:\/\/www.vulture.com\/2014\/01\/history9of9the9selfie.html.<\/p>\nSenft T.M., Baym N.K., (2015) \u00ab What Does the Selfie Say ? Investigating a Global Phenomenon \u00bb, International Journal of Communication<\/em>, n\u00b0 9, pp. 1588\u20131606.<\/p>\nSimmel G., (1999 [1908]), \u00ab Psychologie de la coquetterie \u00bb, in : Philosophie de l\u2019amour<\/em>, Paris, \u00c9ditions Rivages, pp. 123\u2013145.<\/p>\nTavory I., (2009), \u00ab The structure of flirtation. On the construction of interactional ambiguity \u00bb, Studies In Symbolic Interaction<\/em>, vol. 33, pp. 59\u201374.<\/p>\nThevenot L., (2006), L\u2019action au pluriel. Sociologie des r\u00e9gimes d\u2019engagements<\/em>, la D\u00e9couverte, 312 p.<\/p>\nThomassen B., (2009), \u00ab The Uses and Meanings of Liminality \u00bb, International Political Anthropology<\/em>, vol. 2, n\u00b0 1.<\/p>\nVelkovska J., (2002), \u00ab L\u2019intimit\u00e9 anonyme dans les conversations \u00e9lectroniques sur les webchats <\/em> \u00bb, Sociologie du travail<\/em>, vol. 44, pp. 193\u2013213.<\/p>\nNotes<\/h2>\n[1]<\/a> Voir par exemple \u00ab Romanes eunt domus \u00bb, 9gag.com, URL : https:\/\/9gag.com\/gag\/aVw1dRn ou <\/em>\u00ab Capitol Rotunda m\u00e8me \u00bb, Le Soir, URL : https:\/\/www.lesoir.be\/350269\/article\/2021-01-21\/quand-bernie-sanders-devient-un-meme-viral-sur-les-reseaux-sociaux-photos.<\/p>\n[2]<\/a> https:\/\/dogecoin.com.<\/p>\n[3]<\/a> https:\/\/www.mediapart.fr\/journal\/france\/070621\/des-youtubeurs-d-extreme-droite-simulent-l-execution-d-un-gauchiste.<\/p>\n[4]<\/a> Le Pr\u00e9sident fran\u00e7ais Emmanuel Macron pris en photo alors qu\u2019il accompagne une \u00e9quipe en maraude sociale. Compte Instagram de Soazig de la Moissonni\u00e8re, URL : https:\/\/www.instagram.com\/p\/BuQyCPrBfOv\/?utm_medium=copy_link.<\/p>\n[5]<\/a> Marina Hyde, The Guardian, https:\/\/www.theguardian.com\/commentisfree\/2021\/feb\/02\/instagram-influencers-dubai?CMP=fb_gu&utm_medium=Social&utm_source=Facebook&fbclid=IwAR0dgufIoGQe5QE3_8vKoFH374Kyk7JWMP634tgcLXHOi3Ly4CoWmLlD0kw#Echobox=1612284686<\/p>\n[6]<\/a> Un photographe am\u00e9ricain prend un selfie \u00e0 proximit\u00e9 imm\u00e9diate d\u2019un grizzly dans le Parc National de Katmai, Alaska. Paul Souders \/ Design Pics\/Getty Images\/First Light. Tir\u00e9 de https:\/\/www.theguardian.com\/artanddesign\/2015\/dec\/28\/selfies-danger-death-2015?CMP=share_btn_tw<\/p>\n<\/p><\/div>\n\nMots-cl\u00e9s<\/h3>\n\nMots-cl\u00e9s<\/span><\/span><\/li>\nAnthropologie<\/span><\/a><\/li>\nNum\u00e9rique<\/span><\/a><\/li>\nUsages<\/span><\/a><\/li>\n<\/ul><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/div>\n<\/p>\n","protected":false},"excerpt":{"rendered":"Mis en ligne le 30 septembre 2021 Informations \u00e9dit\u00e9es \u00e0 partir d\u2019une annonce Calenda. Th\u00e9matiques Num\u00e9rique : strat\u00e9gies, dispositifs et usages R\u00e9ponse attendue pour le 01\/11\/2021 Type de r\u00e9ponse R\u00e9sum\u00e9 […]<\/p>\n","protected":false},"author":957,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[28,60],"tags":[354,90,303],"thematique":[39],"sfsic":[],"class_list":["post-19653","post","type-post","status-publish","format-standard","hentry","category-aac-publication","category-article","tag-anthropologie","tag-numerique","tag-usages","thematique-numerique-strategies-dispositifs-et-usages","wp-sticky"],"acf":[],"yoast_head":"\nAmbigu\u00eft\u00e9s num\u00e9riques<\/title>\n<meta name=\"description\" content=\"Dans le cadre du num\u00e9ro 46 de la revue Socio-anthropologie, l\u2019ambigu\u00eft\u00e9 et ses d\u00e9clinaisons seront au c\u0153ur d\u2019une r\u00e9flexion sur les pratiques \u00e0 l\u2019\u0153uvre 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(2000), Le bricolage africain des h\u00e9ros chr\u00e9tiens<\/em>, Pars, le Cerf.<\/p>\nM\u00e9lice A. (2009), \u00ab Un concept l\u00e9vi-straussien d\u00e9construit : Le \u00ab bricolage \u00bb, Les temps Modernes<\/em>, 5, n\u00b0 656, pp. 83-98.<\/p>\nMourques E., Renard C. (2018), \u00ab Pourquoi il faut lire Claude L\u00e9vi-Strauss aujourd’hui \u00bb, France Culture, Savoirs, 15 ao\u00fbt 2018, <\/strong>URL : https:\/\/www.franceculture.fr\/video\/pourquoi-lire-claude-levi-strauss-aujourdhui.<\/p>\nPaldacci M., (2003), \u00ab Le blogueur \u00e0 l\u2019\u00e9preuve de son blog \u00bb, R\u00e9seaux<\/em>, n\u00b0 138, pp. 73\u2013107.<\/p>\nSaltz J., \u00ab Art at Arm\u2019s Length : A History of the Selfie \u00bb, janvier 2014, URL : http:\/\/www.vulture.com\/2014\/01\/history9of9the9selfie.html.<\/p>\nSenft T.M., Baym N.K., (2015) \u00ab What Does the Selfie Say ? Investigating a Global Phenomenon \u00bb, International Journal of Communication<\/em>, n\u00b0 9, pp. 1588\u20131606.<\/p>\nSimmel G., (1999 [1908]), \u00ab Psychologie de la coquetterie \u00bb, in : Philosophie de l\u2019amour<\/em>, Paris, \u00c9ditions Rivages, pp. 123\u2013145.<\/p>\nTavory I., (2009), \u00ab The structure of flirtation. On the construction of interactional ambiguity \u00bb, Studies In Symbolic Interaction<\/em>, vol. 33, pp. 59\u201374.<\/p>\nThevenot L., (2006), L\u2019action au pluriel. Sociologie des r\u00e9gimes d\u2019engagements<\/em>, la D\u00e9couverte, 312 p.<\/p>\nThomassen B., (2009), \u00ab The Uses and Meanings of Liminality \u00bb, International Political Anthropology<\/em>, vol. 2, n\u00b0 1.<\/p>\nVelkovska J., (2002), \u00ab L\u2019intimit\u00e9 anonyme dans les conversations \u00e9lectroniques sur les webchats <\/em> \u00bb, Sociologie du travail<\/em>, vol. 44, pp. 193\u2013213.<\/p>\nNotes<\/h2>\n[1]<\/a> Voir par exemple \u00ab Romanes eunt domus \u00bb, 9gag.com, URL : https:\/\/9gag.com\/gag\/aVw1dRn ou <\/em>\u00ab Capitol Rotunda m\u00e8me \u00bb, Le Soir, URL : https:\/\/www.lesoir.be\/350269\/article\/2021-01-21\/quand-bernie-sanders-devient-un-meme-viral-sur-les-reseaux-sociaux-photos.<\/p>\n[2]<\/a> https:\/\/dogecoin.com.<\/p>\n[3]<\/a> https:\/\/www.mediapart.fr\/journal\/france\/070621\/des-youtubeurs-d-extreme-droite-simulent-l-execution-d-un-gauchiste.<\/p>\n[4]<\/a> Le Pr\u00e9sident fran\u00e7ais Emmanuel Macron pris en photo alors qu\u2019il accompagne une \u00e9quipe en maraude sociale. Compte Instagram de Soazig de la Moissonni\u00e8re, URL : https:\/\/www.instagram.com\/p\/BuQyCPrBfOv\/?utm_medium=copy_link.<\/p>\n[5]<\/a> Marina Hyde, The Guardian, https:\/\/www.theguardian.com\/commentisfree\/2021\/feb\/02\/instagram-influencers-dubai?CMP=fb_gu&utm_medium=Social&utm_source=Facebook&fbclid=IwAR0dgufIoGQe5QE3_8vKoFH374Kyk7JWMP634tgcLXHOi3Ly4CoWmLlD0kw#Echobox=1612284686<\/p>\n[6]<\/a> Un photographe am\u00e9ricain prend un selfie \u00e0 proximit\u00e9 imm\u00e9diate d\u2019un grizzly dans le Parc National de Katmai, Alaska. Paul Souders \/ Design Pics\/Getty Images\/First Light. Tir\u00e9 de https:\/\/www.theguardian.com\/artanddesign\/2015\/dec\/28\/selfies-danger-death-2015?CMP=share_btn_tw<\/p>\n<\/p><\/div>\n\nMots-cl\u00e9s<\/h3>\n\nMots-cl\u00e9s<\/span><\/span><\/li>\nAnthropologie<\/span><\/a><\/li>\nNum\u00e9rique<\/span><\/a><\/li>\nUsages<\/span><\/a><\/li>\n<\/ul><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/div>\n<\/p>\n","protected":false},"excerpt":{"rendered":"Mis en ligne le 30 septembre 2021 Informations \u00e9dit\u00e9es \u00e0 partir d\u2019une annonce Calenda. Th\u00e9matiques Num\u00e9rique : strat\u00e9gies, dispositifs et usages R\u00e9ponse attendue pour le 01\/11\/2021 Type de r\u00e9ponse R\u00e9sum\u00e9 […]<\/p>\n","protected":false},"author":957,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[28,60],"tags":[354,90,303],"thematique":[39],"sfsic":[],"class_list":["post-19653","post","type-post","status-publish","format-standard","hentry","category-aac-publication","category-article","tag-anthropologie","tag-numerique","tag-usages","thematique-numerique-strategies-dispositifs-et-usages","wp-sticky"],"acf":[],"yoast_head":"\nAmbigu\u00eft\u00e9s num\u00e9riques<\/title>\n<meta name=\"description\" content=\"Dans le cadre du num\u00e9ro 46 de la revue Socio-anthropologie, l\u2019ambigu\u00eft\u00e9 et ses d\u00e9clinaisons seront au c\u0153ur d\u2019une r\u00e9flexion sur les pratiques \u00e0 l\u2019\u0153uvre 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Duvignaud J. (1980), Le jeu du jeu<\/em>, 58 p.<\/p>\nGoffman E., (1991 [1974]), Les cadres de l\u2019exp\u00e9rience<\/em>, traduit par I. Joseph, Les Editions de Minuit, 576 p.<\/p>\nGoffman E., (1973 [1963]), La mise en sc\u00e8ne de la vie quotidienne. Tome 2. Les Relations en public<\/em>, \u00c9ditions de Minuit, coll. \u00ab Le Sens Commun \u00bb, 368 p.<\/p>\nJank\u00e9l\u00e9vitch V., (1964), L\u2019ironie<\/em>, champs, essais, 178 p.<\/p>\nJullien F. (2009), Les transformations silencieuses<\/em>, Grasset, 200 p.<\/p>\nL\u00e9vi-Strauss C. (1962), La pens\u00e9e sauvage<\/em>, Paris, Pion, 395 p<\/p>\nLobinger K., Brantner C., (2015), \u00ab Genuine or Phony ? A Q-sort Study of the Perceived Authenticity of self-photographs and selfies \u00bb, Annual Conference, International Communication Associatio<\/em>n, 21-25 mai 2015, San Juan, Puerto Rico.<\/p>\nMary A. (2000), Le bricolage africain des h\u00e9ros chr\u00e9tiens<\/em>, Pars, le Cerf.<\/p>\nM\u00e9lice A. (2009), \u00ab Un concept l\u00e9vi-straussien d\u00e9construit : Le \u00ab bricolage \u00bb, Les temps Modernes<\/em>, 5, n\u00b0 656, pp. 83-98.<\/p>\nMourques E., Renard C. (2018), \u00ab Pourquoi il faut lire Claude L\u00e9vi-Strauss aujourd’hui \u00bb, France Culture, Savoirs, 15 ao\u00fbt 2018, <\/strong>URL : https:\/\/www.franceculture.fr\/video\/pourquoi-lire-claude-levi-strauss-aujourdhui.<\/p>\nPaldacci M., (2003), \u00ab Le blogueur \u00e0 l\u2019\u00e9preuve de son blog \u00bb, R\u00e9seaux<\/em>, n\u00b0 138, pp. 73\u2013107.<\/p>\nSaltz J., \u00ab Art at Arm\u2019s Length : A History of the Selfie \u00bb, janvier 2014, URL : http:\/\/www.vulture.com\/2014\/01\/history9of9the9selfie.html.<\/p>\nSenft T.M., Baym N.K., (2015) \u00ab What Does the Selfie Say ? Investigating a Global Phenomenon \u00bb, International Journal of Communication<\/em>, n\u00b0 9, pp. 1588\u20131606.<\/p>\nSimmel G., (1999 [1908]), \u00ab Psychologie de la coquetterie \u00bb, in : Philosophie de l\u2019amour<\/em>, Paris, \u00c9ditions Rivages, pp. 123\u2013145.<\/p>\nTavory I., (2009), \u00ab The structure of flirtation. On the construction of interactional ambiguity \u00bb, Studies In Symbolic Interaction<\/em>, vol. 33, pp. 59\u201374.<\/p>\nThevenot L., (2006), L\u2019action au pluriel. Sociologie des r\u00e9gimes d\u2019engagements<\/em>, la D\u00e9couverte, 312 p.<\/p>\nThomassen B., (2009), \u00ab The Uses and Meanings of Liminality \u00bb, International Political Anthropology<\/em>, vol. 2, n\u00b0 1.<\/p>\nVelkovska J., (2002), \u00ab L\u2019intimit\u00e9 anonyme dans les conversations \u00e9lectroniques sur les webchats <\/em> \u00bb, Sociologie du travail<\/em>, vol. 44, pp. 193\u2013213.<\/p>\nNotes<\/h2>\n[1]<\/a> Voir par exemple \u00ab Romanes eunt domus \u00bb, 9gag.com, URL : https:\/\/9gag.com\/gag\/aVw1dRn ou <\/em>\u00ab Capitol Rotunda m\u00e8me \u00bb, Le Soir, URL : https:\/\/www.lesoir.be\/350269\/article\/2021-01-21\/quand-bernie-sanders-devient-un-meme-viral-sur-les-reseaux-sociaux-photos.<\/p>\n[2]<\/a> https:\/\/dogecoin.com.<\/p>\n[3]<\/a> https:\/\/www.mediapart.fr\/journal\/france\/070621\/des-youtubeurs-d-extreme-droite-simulent-l-execution-d-un-gauchiste.<\/p>\n[4]<\/a> Le Pr\u00e9sident fran\u00e7ais Emmanuel Macron pris en photo alors qu\u2019il accompagne une \u00e9quipe en maraude sociale. Compte Instagram de Soazig de la Moissonni\u00e8re, URL : https:\/\/www.instagram.com\/p\/BuQyCPrBfOv\/?utm_medium=copy_link.<\/p>\n[5]<\/a> Marina Hyde, The Guardian, https:\/\/www.theguardian.com\/commentisfree\/2021\/feb\/02\/instagram-influencers-dubai?CMP=fb_gu&utm_medium=Social&utm_source=Facebook&fbclid=IwAR0dgufIoGQe5QE3_8vKoFH374Kyk7JWMP634tgcLXHOi3Ly4CoWmLlD0kw#Echobox=1612284686<\/p>\n[6]<\/a> Un photographe am\u00e9ricain prend un selfie \u00e0 proximit\u00e9 imm\u00e9diate d\u2019un grizzly dans le Parc National de Katmai, Alaska. Paul Souders \/ Design Pics\/Getty Images\/First Light. Tir\u00e9 de https:\/\/www.theguardian.com\/artanddesign\/2015\/dec\/28\/selfies-danger-death-2015?CMP=share_btn_tw<\/p>\n<\/p><\/div>\n\nMots-cl\u00e9s<\/h3>\n\nMots-cl\u00e9s<\/span><\/span><\/li>\nAnthropologie<\/span><\/a><\/li>\nNum\u00e9rique<\/span><\/a><\/li>\nUsages<\/span><\/a><\/li>\n<\/ul><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/div>\n<\/p>\n","protected":false},"excerpt":{"rendered":"Mis en ligne le 30 septembre 2021 Informations \u00e9dit\u00e9es \u00e0 partir d\u2019une annonce Calenda. Th\u00e9matiques Num\u00e9rique : strat\u00e9gies, dispositifs et usages R\u00e9ponse attendue pour le 01\/11\/2021 Type de r\u00e9ponse R\u00e9sum\u00e9 […]<\/p>\n","protected":false},"author":957,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[28,60],"tags":[354,90,303],"thematique":[39],"sfsic":[],"class_list":["post-19653","post","type-post","status-publish","format-standard","hentry","category-aac-publication","category-article","tag-anthropologie","tag-numerique","tag-usages","thematique-numerique-strategies-dispositifs-et-usages","wp-sticky"],"acf":[],"yoast_head":"\nAmbigu\u00eft\u00e9s num\u00e9riques<\/title>\n<meta name=\"description\" content=\"Dans le cadre du num\u00e9ro 46 de la revue Socio-anthropologie, l\u2019ambigu\u00eft\u00e9 et ses d\u00e9clinaisons seront au c\u0153ur d\u2019une r\u00e9flexion sur les pratiques \u00e0 l\u2019\u0153uvre 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Goffman E., (1991 [1974]), Les cadres de l\u2019exp\u00e9rience<\/em>, traduit par I. Joseph, Les Editions de Minuit, 576 p.<\/p>\nGoffman E., (1973 [1963]), La mise en sc\u00e8ne de la vie quotidienne. Tome 2. Les Relations en public<\/em>, \u00c9ditions de Minuit, coll. \u00ab Le Sens Commun \u00bb, 368 p.<\/p>\nJank\u00e9l\u00e9vitch V., (1964), L\u2019ironie<\/em>, champs, essais, 178 p.<\/p>\nJullien F. (2009), Les transformations silencieuses<\/em>, Grasset, 200 p.<\/p>\nL\u00e9vi-Strauss C. (1962), La pens\u00e9e sauvage<\/em>, Paris, Pion, 395 p<\/p>\nLobinger K., Brantner C., (2015), \u00ab Genuine or Phony ? A Q-sort Study of the Perceived Authenticity of self-photographs and selfies \u00bb, Annual Conference, International Communication Associatio<\/em>n, 21-25 mai 2015, San Juan, Puerto Rico.<\/p>\nMary A. (2000), Le bricolage africain des h\u00e9ros chr\u00e9tiens<\/em>, Pars, le Cerf.<\/p>\nM\u00e9lice A. (2009), \u00ab Un concept l\u00e9vi-straussien d\u00e9construit : Le \u00ab bricolage \u00bb, Les temps Modernes<\/em>, 5, n\u00b0 656, pp. 83-98.<\/p>\nMourques E., Renard C. (2018), \u00ab Pourquoi il faut lire Claude L\u00e9vi-Strauss aujourd’hui \u00bb, France Culture, Savoirs, 15 ao\u00fbt 2018, <\/strong>URL : https:\/\/www.franceculture.fr\/video\/pourquoi-lire-claude-levi-strauss-aujourdhui.<\/p>\nPaldacci M., (2003), \u00ab Le blogueur \u00e0 l\u2019\u00e9preuve de son blog \u00bb, R\u00e9seaux<\/em>, n\u00b0 138, pp. 73\u2013107.<\/p>\nSaltz J., \u00ab Art at Arm\u2019s Length : A History of the Selfie \u00bb, janvier 2014, URL : http:\/\/www.vulture.com\/2014\/01\/history9of9the9selfie.html.<\/p>\nSenft T.M., Baym N.K., (2015) \u00ab What Does the Selfie Say ? Investigating a Global Phenomenon \u00bb, International Journal of Communication<\/em>, n\u00b0 9, pp. 1588\u20131606.<\/p>\nSimmel G., (1999 [1908]), \u00ab Psychologie de la coquetterie \u00bb, in : Philosophie de l\u2019amour<\/em>, Paris, \u00c9ditions Rivages, pp. 123\u2013145.<\/p>\nTavory I., (2009), \u00ab The structure of flirtation. On the construction of interactional ambiguity \u00bb, Studies In Symbolic Interaction<\/em>, vol. 33, pp. 59\u201374.<\/p>\nThevenot L., (2006), L\u2019action au pluriel. Sociologie des r\u00e9gimes d\u2019engagements<\/em>, la D\u00e9couverte, 312 p.<\/p>\nThomassen B., (2009), \u00ab The Uses and Meanings of Liminality \u00bb, International Political Anthropology<\/em>, vol. 2, n\u00b0 1.<\/p>\nVelkovska J., (2002), \u00ab L\u2019intimit\u00e9 anonyme dans les conversations \u00e9lectroniques sur les webchats <\/em> \u00bb, Sociologie du travail<\/em>, vol. 44, pp. 193\u2013213.<\/p>\nNotes<\/h2>\n[1]<\/a> Voir par exemple \u00ab Romanes eunt domus \u00bb, 9gag.com, URL : https:\/\/9gag.com\/gag\/aVw1dRn ou <\/em>\u00ab Capitol Rotunda m\u00e8me \u00bb, Le Soir, URL : https:\/\/www.lesoir.be\/350269\/article\/2021-01-21\/quand-bernie-sanders-devient-un-meme-viral-sur-les-reseaux-sociaux-photos.<\/p>\n[2]<\/a> https:\/\/dogecoin.com.<\/p>\n[3]<\/a> https:\/\/www.mediapart.fr\/journal\/france\/070621\/des-youtubeurs-d-extreme-droite-simulent-l-execution-d-un-gauchiste.<\/p>\n[4]<\/a> Le Pr\u00e9sident fran\u00e7ais Emmanuel Macron pris en photo alors qu\u2019il accompagne une \u00e9quipe en maraude sociale. Compte Instagram de Soazig de la Moissonni\u00e8re, URL : https:\/\/www.instagram.com\/p\/BuQyCPrBfOv\/?utm_medium=copy_link.<\/p>\n[5]<\/a> Marina Hyde, The Guardian, https:\/\/www.theguardian.com\/commentisfree\/2021\/feb\/02\/instagram-influencers-dubai?CMP=fb_gu&utm_medium=Social&utm_source=Facebook&fbclid=IwAR0dgufIoGQe5QE3_8vKoFH374Kyk7JWMP634tgcLXHOi3Ly4CoWmLlD0kw#Echobox=1612284686<\/p>\n[6]<\/a> Un photographe am\u00e9ricain prend un selfie \u00e0 proximit\u00e9 imm\u00e9diate d\u2019un grizzly dans le Parc National de Katmai, Alaska. Paul Souders \/ Design Pics\/Getty Images\/First Light. Tir\u00e9 de https:\/\/www.theguardian.com\/artanddesign\/2015\/dec\/28\/selfies-danger-death-2015?CMP=share_btn_tw<\/p>\n<\/p><\/div>\n\nMots-cl\u00e9s<\/h3>\n\nMots-cl\u00e9s<\/span><\/span><\/li>\nAnthropologie<\/span><\/a><\/li>\nNum\u00e9rique<\/span><\/a><\/li>\nUsages<\/span><\/a><\/li>\n<\/ul><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/div>\n<\/p>\n","protected":false},"excerpt":{"rendered":"Mis en ligne le 30 septembre 2021 Informations \u00e9dit\u00e9es \u00e0 partir d\u2019une annonce Calenda. Th\u00e9matiques Num\u00e9rique : strat\u00e9gies, dispositifs et usages R\u00e9ponse attendue pour le 01\/11\/2021 Type de r\u00e9ponse R\u00e9sum\u00e9 […]<\/p>\n","protected":false},"author":957,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[28,60],"tags":[354,90,303],"thematique":[39],"sfsic":[],"class_list":["post-19653","post","type-post","status-publish","format-standard","hentry","category-aac-publication","category-article","tag-anthropologie","tag-numerique","tag-usages","thematique-numerique-strategies-dispositifs-et-usages","wp-sticky"],"acf":[],"yoast_head":"\nAmbigu\u00eft\u00e9s num\u00e9riques<\/title>\n<meta name=\"description\" content=\"Dans le cadre du num\u00e9ro 46 de la revue Socio-anthropologie, l\u2019ambigu\u00eft\u00e9 et ses d\u00e9clinaisons seront au c\u0153ur d\u2019une r\u00e9flexion sur les pratiques \u00e0 l\u2019\u0153uvre dans les espaces num\u00e9riques.\" \/>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/www.sfsic.org\/en\/aac-publication\/ambiguites-numeriques\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Ambigu\u00eft\u00e9s num\u00e9riques\" \/>\n<meta property=\"og:description\" content=\"Dans le cadre du num\u00e9ro 46 de la revue Socio-anthropologie, l\u2019ambigu\u00eft\u00e9 et ses d\u00e9clinaisons seront au c\u0153ur d\u2019une r\u00e9flexion sur les pratiques \u00e0 l\u2019\u0153uvre dans les espaces num\u00e9riques.\" \/>\n<meta property=\"og:url\" content=\"https:\/\/www.sfsic.org\/en\/aac-publication\/ambiguites-numeriques\/\" \/>\n<meta property=\"og:site_name\" content=\"SFSIC\" \/>\n<meta property=\"article:published_time\" content=\"2021-09-29T22:00:01+00:00\" \/>\n<meta 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Goffman E., (1973 [1963]), La mise en sc\u00e8ne de la vie quotidienne. Tome 2. Les Relations en public<\/em>, \u00c9ditions de Minuit, coll. \u00ab Le Sens Commun \u00bb, 368 p.<\/p>\nJank\u00e9l\u00e9vitch V., (1964), L\u2019ironie<\/em>, champs, essais, 178 p.<\/p>\nJullien F. (2009), Les transformations silencieuses<\/em>, Grasset, 200 p.<\/p>\nL\u00e9vi-Strauss C. (1962), La pens\u00e9e sauvage<\/em>, Paris, Pion, 395 p<\/p>\nLobinger K., Brantner C., (2015), \u00ab Genuine or Phony ? A Q-sort Study of the Perceived Authenticity of self-photographs and selfies \u00bb, Annual Conference, International Communication Associatio<\/em>n, 21-25 mai 2015, San Juan, Puerto Rico.<\/p>\nMary A. (2000), Le bricolage africain des h\u00e9ros chr\u00e9tiens<\/em>, Pars, le Cerf.<\/p>\nM\u00e9lice A. (2009), \u00ab Un concept l\u00e9vi-straussien d\u00e9construit : Le \u00ab bricolage \u00bb, Les temps Modernes<\/em>, 5, n\u00b0 656, pp. 83-98.<\/p>\nMourques E., Renard C. (2018), \u00ab Pourquoi il faut lire Claude L\u00e9vi-Strauss aujourd’hui \u00bb, France Culture, Savoirs, 15 ao\u00fbt 2018, <\/strong>URL : https:\/\/www.franceculture.fr\/video\/pourquoi-lire-claude-levi-strauss-aujourdhui.<\/p>\nPaldacci M., (2003), \u00ab Le blogueur \u00e0 l\u2019\u00e9preuve de son blog \u00bb, R\u00e9seaux<\/em>, n\u00b0 138, pp. 73\u2013107.<\/p>\nSaltz J., \u00ab Art at Arm\u2019s Length : A History of the Selfie \u00bb, janvier 2014, URL : http:\/\/www.vulture.com\/2014\/01\/history9of9the9selfie.html.<\/p>\nSenft T.M., Baym N.K., (2015) \u00ab What Does the Selfie Say ? Investigating a Global Phenomenon \u00bb, International Journal of Communication<\/em>, n\u00b0 9, pp. 1588\u20131606.<\/p>\nSimmel G., (1999 [1908]), \u00ab Psychologie de la coquetterie \u00bb, in : Philosophie de l\u2019amour<\/em>, Paris, \u00c9ditions Rivages, pp. 123\u2013145.<\/p>\nTavory I., (2009), \u00ab The structure of flirtation. On the construction of interactional ambiguity \u00bb, Studies In Symbolic Interaction<\/em>, vol. 33, pp. 59\u201374.<\/p>\nThevenot L., (2006), L\u2019action au pluriel. Sociologie des r\u00e9gimes d\u2019engagements<\/em>, la D\u00e9couverte, 312 p.<\/p>\nThomassen B., (2009), \u00ab The Uses and Meanings of Liminality \u00bb, International Political Anthropology<\/em>, vol. 2, n\u00b0 1.<\/p>\nVelkovska J., (2002), \u00ab L\u2019intimit\u00e9 anonyme dans les conversations \u00e9lectroniques sur les webchats <\/em> \u00bb, Sociologie du travail<\/em>, vol. 44, pp. 193\u2013213.<\/p>\nNotes<\/h2>\n[1]<\/a> Voir par exemple \u00ab Romanes eunt domus \u00bb, 9gag.com, URL : https:\/\/9gag.com\/gag\/aVw1dRn ou <\/em>\u00ab Capitol Rotunda m\u00e8me \u00bb, Le Soir, URL : https:\/\/www.lesoir.be\/350269\/article\/2021-01-21\/quand-bernie-sanders-devient-un-meme-viral-sur-les-reseaux-sociaux-photos.<\/p>\n[2]<\/a> https:\/\/dogecoin.com.<\/p>\n[3]<\/a> https:\/\/www.mediapart.fr\/journal\/france\/070621\/des-youtubeurs-d-extreme-droite-simulent-l-execution-d-un-gauchiste.<\/p>\n[4]<\/a> Le Pr\u00e9sident fran\u00e7ais Emmanuel Macron pris en photo alors qu\u2019il accompagne une \u00e9quipe en maraude sociale. Compte Instagram de Soazig de la Moissonni\u00e8re, URL : https:\/\/www.instagram.com\/p\/BuQyCPrBfOv\/?utm_medium=copy_link.<\/p>\n[5]<\/a> Marina Hyde, The Guardian, https:\/\/www.theguardian.com\/commentisfree\/2021\/feb\/02\/instagram-influencers-dubai?CMP=fb_gu&utm_medium=Social&utm_source=Facebook&fbclid=IwAR0dgufIoGQe5QE3_8vKoFH374Kyk7JWMP634tgcLXHOi3Ly4CoWmLlD0kw#Echobox=1612284686<\/p>\n[6]<\/a> Un photographe am\u00e9ricain prend un selfie \u00e0 proximit\u00e9 imm\u00e9diate d\u2019un grizzly dans le Parc National de Katmai, Alaska. Paul Souders \/ Design Pics\/Getty Images\/First Light. Tir\u00e9 de https:\/\/www.theguardian.com\/artanddesign\/2015\/dec\/28\/selfies-danger-death-2015?CMP=share_btn_tw<\/p>\n<\/p><\/div>\n\nMots-cl\u00e9s<\/h3>\n\nMots-cl\u00e9s<\/span><\/span><\/li>\nAnthropologie<\/span><\/a><\/li>\nNum\u00e9rique<\/span><\/a><\/li>\nUsages<\/span><\/a><\/li>\n<\/ul><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/div>\n<\/p>\n","protected":false},"excerpt":{"rendered":"Mis en ligne le 30 septembre 2021 Informations \u00e9dit\u00e9es \u00e0 partir d\u2019une annonce Calenda. Th\u00e9matiques Num\u00e9rique : strat\u00e9gies, dispositifs et usages R\u00e9ponse attendue pour le 01\/11\/2021 Type de r\u00e9ponse R\u00e9sum\u00e9 […]<\/p>\n","protected":false},"author":957,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[28,60],"tags":[354,90,303],"thematique":[39],"sfsic":[],"class_list":["post-19653","post","type-post","status-publish","format-standard","hentry","category-aac-publication","category-article","tag-anthropologie","tag-numerique","tag-usages","thematique-numerique-strategies-dispositifs-et-usages","wp-sticky"],"acf":[],"yoast_head":"\nAmbigu\u00eft\u00e9s num\u00e9riques<\/title>\n<meta name=\"description\" content=\"Dans le cadre du num\u00e9ro 46 de la revue Socio-anthropologie, l\u2019ambigu\u00eft\u00e9 et ses d\u00e9clinaisons seront au c\u0153ur d\u2019une r\u00e9flexion sur les pratiques \u00e0 l\u2019\u0153uvre dans les espaces num\u00e9riques.\" \/>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/www.sfsic.org\/en\/aac-publication\/ambiguites-numeriques\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Ambigu\u00eft\u00e9s num\u00e9riques\" \/>\n<meta property=\"og:description\" content=\"Dans le cadre du num\u00e9ro 46 de la revue Socio-anthropologie, l\u2019ambigu\u00eft\u00e9 et ses d\u00e9clinaisons seront au c\u0153ur d\u2019une r\u00e9flexion sur les pratiques \u00e0 l\u2019\u0153uvre dans les espaces num\u00e9riques.\" \/>\n<meta property=\"og:url\" content=\"https:\/\/www.sfsic.org\/en\/aac-publication\/ambiguites-numeriques\/\" \/>\n<meta property=\"og:site_name\" content=\"SFSIC\" \/>\n<meta property=\"article:published_time\" content=\"2021-09-29T22:00:01+00:00\" \/>\n<meta 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Jank\u00e9l\u00e9vitch V., (1964), L\u2019ironie<\/em>, champs, essais, 178 p.<\/p>\nJullien F. (2009), Les transformations silencieuses<\/em>, Grasset, 200 p.<\/p>\nL\u00e9vi-Strauss C. (1962), La pens\u00e9e sauvage<\/em>, Paris, Pion, 395 p<\/p>\nLobinger K., Brantner C., (2015), \u00ab Genuine or Phony ? A Q-sort Study of the Perceived Authenticity of self-photographs and selfies \u00bb, Annual Conference, International Communication Associatio<\/em>n, 21-25 mai 2015, San Juan, Puerto Rico.<\/p>\nMary A. (2000), Le bricolage africain des h\u00e9ros chr\u00e9tiens<\/em>, Pars, le Cerf.<\/p>\nM\u00e9lice A. (2009), \u00ab Un concept l\u00e9vi-straussien d\u00e9construit : Le \u00ab bricolage \u00bb, Les temps Modernes<\/em>, 5, n\u00b0 656, pp. 83-98.<\/p>\nMourques E., Renard C. (2018), \u00ab Pourquoi il faut lire Claude L\u00e9vi-Strauss aujourd’hui \u00bb, France Culture, Savoirs, 15 ao\u00fbt 2018, <\/strong>URL : https:\/\/www.franceculture.fr\/video\/pourquoi-lire-claude-levi-strauss-aujourdhui.<\/p>\nPaldacci M., (2003), \u00ab Le blogueur \u00e0 l\u2019\u00e9preuve de son blog \u00bb, R\u00e9seaux<\/em>, n\u00b0 138, pp. 73\u2013107.<\/p>\nSaltz J., \u00ab Art at Arm\u2019s Length : A History of the Selfie \u00bb, janvier 2014, URL : http:\/\/www.vulture.com\/2014\/01\/history9of9the9selfie.html.<\/p>\nSenft T.M., Baym N.K., (2015) \u00ab What Does the Selfie Say ? Investigating a Global Phenomenon \u00bb, International Journal of Communication<\/em>, n\u00b0 9, pp. 1588\u20131606.<\/p>\nSimmel G., (1999 [1908]), \u00ab Psychologie de la coquetterie \u00bb, in : Philosophie de l\u2019amour<\/em>, Paris, \u00c9ditions Rivages, pp. 123\u2013145.<\/p>\nTavory I., (2009), \u00ab The structure of flirtation. On the construction of interactional ambiguity \u00bb, Studies In Symbolic Interaction<\/em>, vol. 33, pp. 59\u201374.<\/p>\nThevenot L., (2006), L\u2019action au pluriel. Sociologie des r\u00e9gimes d\u2019engagements<\/em>, la D\u00e9couverte, 312 p.<\/p>\nThomassen B., (2009), \u00ab The Uses and Meanings of Liminality \u00bb, International Political Anthropology<\/em>, vol. 2, n\u00b0 1.<\/p>\nVelkovska J., (2002), \u00ab L\u2019intimit\u00e9 anonyme dans les conversations \u00e9lectroniques sur les webchats <\/em> \u00bb, Sociologie du travail<\/em>, vol. 44, pp. 193\u2013213.<\/p>\nNotes<\/h2>\n[1]<\/a> Voir par exemple \u00ab Romanes eunt domus \u00bb, 9gag.com, URL : https:\/\/9gag.com\/gag\/aVw1dRn ou <\/em>\u00ab Capitol Rotunda m\u00e8me \u00bb, Le Soir, URL : https:\/\/www.lesoir.be\/350269\/article\/2021-01-21\/quand-bernie-sanders-devient-un-meme-viral-sur-les-reseaux-sociaux-photos.<\/p>\n[2]<\/a> https:\/\/dogecoin.com.<\/p>\n[3]<\/a> https:\/\/www.mediapart.fr\/journal\/france\/070621\/des-youtubeurs-d-extreme-droite-simulent-l-execution-d-un-gauchiste.<\/p>\n[4]<\/a> Le Pr\u00e9sident fran\u00e7ais Emmanuel Macron pris en photo alors qu\u2019il accompagne une \u00e9quipe en maraude sociale. Compte Instagram de Soazig de la Moissonni\u00e8re, URL : https:\/\/www.instagram.com\/p\/BuQyCPrBfOv\/?utm_medium=copy_link.<\/p>\n[5]<\/a> Marina Hyde, The Guardian, https:\/\/www.theguardian.com\/commentisfree\/2021\/feb\/02\/instagram-influencers-dubai?CMP=fb_gu&utm_medium=Social&utm_source=Facebook&fbclid=IwAR0dgufIoGQe5QE3_8vKoFH374Kyk7JWMP634tgcLXHOi3Ly4CoWmLlD0kw#Echobox=1612284686<\/p>\n[6]<\/a> Un photographe am\u00e9ricain prend un selfie \u00e0 proximit\u00e9 imm\u00e9diate d\u2019un grizzly dans le Parc National de Katmai, Alaska. Paul Souders \/ Design Pics\/Getty Images\/First Light. Tir\u00e9 de https:\/\/www.theguardian.com\/artanddesign\/2015\/dec\/28\/selfies-danger-death-2015?CMP=share_btn_tw<\/p>\n<\/p><\/div>\n\nMots-cl\u00e9s<\/h3>\n\nMots-cl\u00e9s<\/span><\/span><\/li>\nAnthropologie<\/span><\/a><\/li>\nNum\u00e9rique<\/span><\/a><\/li>\nUsages<\/span><\/a><\/li>\n<\/ul><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/div>\n<\/p>\n","protected":false},"excerpt":{"rendered":"Mis en ligne le 30 septembre 2021 Informations \u00e9dit\u00e9es \u00e0 partir d\u2019une annonce Calenda. Th\u00e9matiques Num\u00e9rique : strat\u00e9gies, dispositifs et usages R\u00e9ponse attendue pour le 01\/11\/2021 Type de r\u00e9ponse R\u00e9sum\u00e9 […]<\/p>\n","protected":false},"author":957,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[28,60],"tags":[354,90,303],"thematique":[39],"sfsic":[],"class_list":["post-19653","post","type-post","status-publish","format-standard","hentry","category-aac-publication","category-article","tag-anthropologie","tag-numerique","tag-usages","thematique-numerique-strategies-dispositifs-et-usages","wp-sticky"],"acf":[],"yoast_head":"\nAmbigu\u00eft\u00e9s num\u00e9riques<\/title>\n<meta name=\"description\" content=\"Dans le cadre du num\u00e9ro 46 de la revue Socio-anthropologie, l\u2019ambigu\u00eft\u00e9 et ses d\u00e9clinaisons seront au c\u0153ur d\u2019une r\u00e9flexion sur les pratiques \u00e0 l\u2019\u0153uvre 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Jullien F. (2009), Les transformations silencieuses<\/em>, Grasset, 200 p.<\/p>\nL\u00e9vi-Strauss C. (1962), La pens\u00e9e sauvage<\/em>, Paris, Pion, 395 p<\/p>\nLobinger K., Brantner C., (2015), \u00ab Genuine or Phony ? A Q-sort Study of the Perceived Authenticity of self-photographs and selfies \u00bb, Annual Conference, International Communication Associatio<\/em>n, 21-25 mai 2015, San Juan, Puerto Rico.<\/p>\nMary A. (2000), Le bricolage africain des h\u00e9ros chr\u00e9tiens<\/em>, Pars, le Cerf.<\/p>\nM\u00e9lice A. (2009), \u00ab Un concept l\u00e9vi-straussien d\u00e9construit : Le \u00ab bricolage \u00bb, Les temps Modernes<\/em>, 5, n\u00b0 656, pp. 83-98.<\/p>\nMourques E., Renard C. (2018), \u00ab Pourquoi il faut lire Claude L\u00e9vi-Strauss aujourd’hui \u00bb, France Culture, Savoirs, 15 ao\u00fbt 2018, <\/strong>URL : https:\/\/www.franceculture.fr\/video\/pourquoi-lire-claude-levi-strauss-aujourdhui.<\/p>\nPaldacci M., (2003), \u00ab Le blogueur \u00e0 l\u2019\u00e9preuve de son blog \u00bb, R\u00e9seaux<\/em>, n\u00b0 138, pp. 73\u2013107.<\/p>\nSaltz J., \u00ab Art at Arm\u2019s Length : A History of the Selfie \u00bb, janvier 2014, URL : http:\/\/www.vulture.com\/2014\/01\/history9of9the9selfie.html.<\/p>\nSenft T.M., Baym N.K., (2015) \u00ab What Does the Selfie Say ? Investigating a Global Phenomenon \u00bb, International Journal of Communication<\/em>, n\u00b0 9, pp. 1588\u20131606.<\/p>\nSimmel G., (1999 [1908]), \u00ab Psychologie de la coquetterie \u00bb, in : Philosophie de l\u2019amour<\/em>, Paris, \u00c9ditions Rivages, pp. 123\u2013145.<\/p>\nTavory I., (2009), \u00ab The structure of flirtation. On the construction of interactional ambiguity \u00bb, Studies In Symbolic Interaction<\/em>, vol. 33, pp. 59\u201374.<\/p>\nThevenot L., (2006), L\u2019action au pluriel. Sociologie des r\u00e9gimes d\u2019engagements<\/em>, la D\u00e9couverte, 312 p.<\/p>\nThomassen B., (2009), \u00ab The Uses and Meanings of Liminality \u00bb, International Political Anthropology<\/em>, vol. 2, n\u00b0 1.<\/p>\nVelkovska J., (2002), \u00ab L\u2019intimit\u00e9 anonyme dans les conversations \u00e9lectroniques sur les webchats <\/em> \u00bb, Sociologie du travail<\/em>, vol. 44, pp. 193\u2013213.<\/p>\nNotes<\/h2>\n[1]<\/a> Voir par exemple \u00ab Romanes eunt domus \u00bb, 9gag.com, URL : https:\/\/9gag.com\/gag\/aVw1dRn ou <\/em>\u00ab Capitol Rotunda m\u00e8me \u00bb, Le Soir, URL : https:\/\/www.lesoir.be\/350269\/article\/2021-01-21\/quand-bernie-sanders-devient-un-meme-viral-sur-les-reseaux-sociaux-photos.<\/p>\n[2]<\/a> https:\/\/dogecoin.com.<\/p>\n[3]<\/a> https:\/\/www.mediapart.fr\/journal\/france\/070621\/des-youtubeurs-d-extreme-droite-simulent-l-execution-d-un-gauchiste.<\/p>\n[4]<\/a> Le Pr\u00e9sident fran\u00e7ais Emmanuel Macron pris en photo alors qu\u2019il accompagne une \u00e9quipe en maraude sociale. Compte Instagram de Soazig de la Moissonni\u00e8re, URL : https:\/\/www.instagram.com\/p\/BuQyCPrBfOv\/?utm_medium=copy_link.<\/p>\n[5]<\/a> Marina Hyde, The Guardian, https:\/\/www.theguardian.com\/commentisfree\/2021\/feb\/02\/instagram-influencers-dubai?CMP=fb_gu&utm_medium=Social&utm_source=Facebook&fbclid=IwAR0dgufIoGQe5QE3_8vKoFH374Kyk7JWMP634tgcLXHOi3Ly4CoWmLlD0kw#Echobox=1612284686<\/p>\n[6]<\/a> Un photographe am\u00e9ricain prend un selfie \u00e0 proximit\u00e9 imm\u00e9diate d\u2019un grizzly dans le Parc National de Katmai, Alaska. Paul Souders \/ Design Pics\/Getty Images\/First Light. Tir\u00e9 de https:\/\/www.theguardian.com\/artanddesign\/2015\/dec\/28\/selfies-danger-death-2015?CMP=share_btn_tw<\/p>\n<\/p><\/div>\n\nMots-cl\u00e9s<\/h3>\n\nMots-cl\u00e9s<\/span><\/span><\/li>\nAnthropologie<\/span><\/a><\/li>\nNum\u00e9rique<\/span><\/a><\/li>\nUsages<\/span><\/a><\/li>\n<\/ul><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/div>\n<\/p>\n","protected":false},"excerpt":{"rendered":"Mis en ligne le 30 septembre 2021 Informations \u00e9dit\u00e9es \u00e0 partir d\u2019une annonce Calenda. Th\u00e9matiques Num\u00e9rique : strat\u00e9gies, dispositifs et usages R\u00e9ponse attendue pour le 01\/11\/2021 Type de r\u00e9ponse R\u00e9sum\u00e9 […]<\/p>\n","protected":false},"author":957,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[28,60],"tags":[354,90,303],"thematique":[39],"sfsic":[],"class_list":["post-19653","post","type-post","status-publish","format-standard","hentry","category-aac-publication","category-article","tag-anthropologie","tag-numerique","tag-usages","thematique-numerique-strategies-dispositifs-et-usages","wp-sticky"],"acf":[],"yoast_head":"\nAmbigu\u00eft\u00e9s num\u00e9riques<\/title>\n<meta name=\"description\" content=\"Dans le cadre du num\u00e9ro 46 de la revue Socio-anthropologie, l\u2019ambigu\u00eft\u00e9 et ses d\u00e9clinaisons seront au c\u0153ur d\u2019une r\u00e9flexion sur les pratiques \u00e0 l\u2019\u0153uvre 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L\u00e9vi-Strauss C. (1962), La pens\u00e9e sauvage<\/em>, Paris, Pion, 395 p<\/p>\nLobinger K., Brantner C., (2015), \u00ab Genuine or Phony ? A Q-sort Study of the Perceived Authenticity of self-photographs and selfies \u00bb, Annual Conference, International Communication Associatio<\/em>n, 21-25 mai 2015, San Juan, Puerto Rico.<\/p>\nMary A. (2000), Le bricolage africain des h\u00e9ros chr\u00e9tiens<\/em>, Pars, le Cerf.<\/p>\nM\u00e9lice A. (2009), \u00ab Un concept l\u00e9vi-straussien d\u00e9construit : Le \u00ab bricolage \u00bb, Les temps Modernes<\/em>, 5, n\u00b0 656, pp. 83-98.<\/p>\nMourques E., Renard C. (2018), \u00ab Pourquoi il faut lire Claude L\u00e9vi-Strauss aujourd’hui \u00bb, France Culture, Savoirs, 15 ao\u00fbt 2018, <\/strong>URL : https:\/\/www.franceculture.fr\/video\/pourquoi-lire-claude-levi-strauss-aujourdhui.<\/p>\nPaldacci M., (2003), \u00ab Le blogueur \u00e0 l\u2019\u00e9preuve de son blog \u00bb, R\u00e9seaux<\/em>, n\u00b0 138, pp. 73\u2013107.<\/p>\nSaltz J., \u00ab Art at Arm\u2019s Length : A History of the Selfie \u00bb, janvier 2014, URL : http:\/\/www.vulture.com\/2014\/01\/history9of9the9selfie.html.<\/p>\nSenft T.M., Baym N.K., (2015) \u00ab What Does the Selfie Say ? Investigating a Global Phenomenon \u00bb, International Journal of Communication<\/em>, n\u00b0 9, pp. 1588\u20131606.<\/p>\nSimmel G., (1999 [1908]), \u00ab Psychologie de la coquetterie \u00bb, in : Philosophie de l\u2019amour<\/em>, Paris, \u00c9ditions Rivages, pp. 123\u2013145.<\/p>\nTavory I., (2009), \u00ab The structure of flirtation. On the construction of interactional ambiguity \u00bb, Studies In Symbolic Interaction<\/em>, vol. 33, pp. 59\u201374.<\/p>\nThevenot L., (2006), L\u2019action au pluriel. Sociologie des r\u00e9gimes d\u2019engagements<\/em>, la D\u00e9couverte, 312 p.<\/p>\nThomassen B., (2009), \u00ab The Uses and Meanings of Liminality \u00bb, International Political Anthropology<\/em>, vol. 2, n\u00b0 1.<\/p>\nVelkovska J., (2002), \u00ab L\u2019intimit\u00e9 anonyme dans les conversations \u00e9lectroniques sur les webchats <\/em> \u00bb, Sociologie du travail<\/em>, vol. 44, pp. 193\u2013213.<\/p>\nNotes<\/h2>\n[1]<\/a> Voir par exemple \u00ab Romanes eunt domus \u00bb, 9gag.com, URL : https:\/\/9gag.com\/gag\/aVw1dRn ou <\/em>\u00ab Capitol Rotunda m\u00e8me \u00bb, Le Soir, URL : https:\/\/www.lesoir.be\/350269\/article\/2021-01-21\/quand-bernie-sanders-devient-un-meme-viral-sur-les-reseaux-sociaux-photos.<\/p>\n[2]<\/a> https:\/\/dogecoin.com.<\/p>\n[3]<\/a> https:\/\/www.mediapart.fr\/journal\/france\/070621\/des-youtubeurs-d-extreme-droite-simulent-l-execution-d-un-gauchiste.<\/p>\n[4]<\/a> Le Pr\u00e9sident fran\u00e7ais Emmanuel Macron pris en photo alors qu\u2019il accompagne une \u00e9quipe en maraude sociale. Compte Instagram de Soazig de la Moissonni\u00e8re, URL : https:\/\/www.instagram.com\/p\/BuQyCPrBfOv\/?utm_medium=copy_link.<\/p>\n[5]<\/a> Marina Hyde, The Guardian, https:\/\/www.theguardian.com\/commentisfree\/2021\/feb\/02\/instagram-influencers-dubai?CMP=fb_gu&utm_medium=Social&utm_source=Facebook&fbclid=IwAR0dgufIoGQe5QE3_8vKoFH374Kyk7JWMP634tgcLXHOi3Ly4CoWmLlD0kw#Echobox=1612284686<\/p>\n[6]<\/a> Un photographe am\u00e9ricain prend un selfie \u00e0 proximit\u00e9 imm\u00e9diate d\u2019un grizzly dans le Parc National de Katmai, Alaska. Paul Souders \/ Design Pics\/Getty Images\/First Light. Tir\u00e9 de https:\/\/www.theguardian.com\/artanddesign\/2015\/dec\/28\/selfies-danger-death-2015?CMP=share_btn_tw<\/p>\n<\/p><\/div>\n\nMots-cl\u00e9s<\/h3>\n\nMots-cl\u00e9s<\/span><\/span><\/li>\nAnthropologie<\/span><\/a><\/li>\nNum\u00e9rique<\/span><\/a><\/li>\nUsages<\/span><\/a><\/li>\n<\/ul><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/div>\n<\/p>\n","protected":false},"excerpt":{"rendered":"Mis en ligne le 30 septembre 2021 Informations \u00e9dit\u00e9es \u00e0 partir d\u2019une annonce Calenda. Th\u00e9matiques Num\u00e9rique : strat\u00e9gies, dispositifs et usages R\u00e9ponse attendue pour le 01\/11\/2021 Type de r\u00e9ponse R\u00e9sum\u00e9 […]<\/p>\n","protected":false},"author":957,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[28,60],"tags":[354,90,303],"thematique":[39],"sfsic":[],"class_list":["post-19653","post","type-post","status-publish","format-standard","hentry","category-aac-publication","category-article","tag-anthropologie","tag-numerique","tag-usages","thematique-numerique-strategies-dispositifs-et-usages","wp-sticky"],"acf":[],"yoast_head":"\nAmbigu\u00eft\u00e9s num\u00e9riques<\/title>\n<meta name=\"description\" content=\"Dans le cadre du num\u00e9ro 46 de la revue Socio-anthropologie, l\u2019ambigu\u00eft\u00e9 et ses d\u00e9clinaisons seront au c\u0153ur d\u2019une r\u00e9flexion sur les pratiques \u00e0 l\u2019\u0153uvre 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Lobinger K., Brantner C., (2015), \u00ab Genuine or Phony ? A Q-sort Study of the Perceived Authenticity of self-photographs and selfies \u00bb, Annual Conference, International Communication Associatio<\/em>n, 21-25 mai 2015, San Juan, Puerto Rico.<\/p>\nMary A. (2000), Le bricolage africain des h\u00e9ros chr\u00e9tiens<\/em>, Pars, le Cerf.<\/p>\nM\u00e9lice A. (2009), \u00ab Un concept l\u00e9vi-straussien d\u00e9construit : Le \u00ab bricolage \u00bb, Les temps Modernes<\/em>, 5, n\u00b0 656, pp. 83-98.<\/p>\nMourques E., Renard C. (2018), \u00ab Pourquoi il faut lire Claude L\u00e9vi-Strauss aujourd’hui \u00bb, France Culture, Savoirs, 15 ao\u00fbt 2018, <\/strong>URL : https:\/\/www.franceculture.fr\/video\/pourquoi-lire-claude-levi-strauss-aujourdhui.<\/p>\nPaldacci M., (2003), \u00ab Le blogueur \u00e0 l\u2019\u00e9preuve de son blog \u00bb, R\u00e9seaux<\/em>, n\u00b0 138, pp. 73\u2013107.<\/p>\nSaltz J., \u00ab Art at Arm\u2019s Length : A History of the Selfie \u00bb, janvier 2014, URL : http:\/\/www.vulture.com\/2014\/01\/history9of9the9selfie.html.<\/p>\nSenft T.M., Baym N.K., (2015) \u00ab What Does the Selfie Say ? Investigating a Global Phenomenon \u00bb, International Journal of Communication<\/em>, n\u00b0 9, pp. 1588\u20131606.<\/p>\nSimmel G., (1999 [1908]), \u00ab Psychologie de la coquetterie \u00bb, in : Philosophie de l\u2019amour<\/em>, Paris, \u00c9ditions Rivages, pp. 123\u2013145.<\/p>\nTavory I., (2009), \u00ab The structure of flirtation. On the construction of interactional ambiguity \u00bb, Studies In Symbolic Interaction<\/em>, vol. 33, pp. 59\u201374.<\/p>\nThevenot L., (2006), L\u2019action au pluriel. Sociologie des r\u00e9gimes d\u2019engagements<\/em>, la D\u00e9couverte, 312 p.<\/p>\nThomassen B., (2009), \u00ab The Uses and Meanings of Liminality \u00bb, International Political Anthropology<\/em>, vol. 2, n\u00b0 1.<\/p>\nVelkovska J., (2002), \u00ab L\u2019intimit\u00e9 anonyme dans les conversations \u00e9lectroniques sur les webchats <\/em> \u00bb, Sociologie du travail<\/em>, vol. 44, pp. 193\u2013213.<\/p>\nNotes<\/h2>\n[1]<\/a> Voir par exemple \u00ab Romanes eunt domus \u00bb, 9gag.com, URL : https:\/\/9gag.com\/gag\/aVw1dRn ou <\/em>\u00ab Capitol Rotunda m\u00e8me \u00bb, Le Soir, URL : https:\/\/www.lesoir.be\/350269\/article\/2021-01-21\/quand-bernie-sanders-devient-un-meme-viral-sur-les-reseaux-sociaux-photos.<\/p>\n[2]<\/a> https:\/\/dogecoin.com.<\/p>\n[3]<\/a> https:\/\/www.mediapart.fr\/journal\/france\/070621\/des-youtubeurs-d-extreme-droite-simulent-l-execution-d-un-gauchiste.<\/p>\n[4]<\/a> Le Pr\u00e9sident fran\u00e7ais Emmanuel Macron pris en photo alors qu\u2019il accompagne une \u00e9quipe en maraude sociale. Compte Instagram de Soazig de la Moissonni\u00e8re, URL : https:\/\/www.instagram.com\/p\/BuQyCPrBfOv\/?utm_medium=copy_link.<\/p>\n[5]<\/a> Marina Hyde, The Guardian, https:\/\/www.theguardian.com\/commentisfree\/2021\/feb\/02\/instagram-influencers-dubai?CMP=fb_gu&utm_medium=Social&utm_source=Facebook&fbclid=IwAR0dgufIoGQe5QE3_8vKoFH374Kyk7JWMP634tgcLXHOi3Ly4CoWmLlD0kw#Echobox=1612284686<\/p>\n[6]<\/a> Un photographe am\u00e9ricain prend un selfie \u00e0 proximit\u00e9 imm\u00e9diate d\u2019un grizzly dans le Parc National de Katmai, Alaska. Paul Souders \/ Design Pics\/Getty Images\/First Light. Tir\u00e9 de https:\/\/www.theguardian.com\/artanddesign\/2015\/dec\/28\/selfies-danger-death-2015?CMP=share_btn_tw<\/p>\n<\/p><\/div>\n\nMots-cl\u00e9s<\/h3>\n\nMots-cl\u00e9s<\/span><\/span><\/li>\nAnthropologie<\/span><\/a><\/li>\nNum\u00e9rique<\/span><\/a><\/li>\nUsages<\/span><\/a><\/li>\n<\/ul><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/div>\n<\/p>\n","protected":false},"excerpt":{"rendered":"Mis en ligne le 30 septembre 2021 Informations \u00e9dit\u00e9es \u00e0 partir d\u2019une annonce Calenda. Th\u00e9matiques Num\u00e9rique : strat\u00e9gies, dispositifs et usages R\u00e9ponse attendue pour le 01\/11\/2021 Type de r\u00e9ponse R\u00e9sum\u00e9 […]<\/p>\n","protected":false},"author":957,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[28,60],"tags":[354,90,303],"thematique":[39],"sfsic":[],"class_list":["post-19653","post","type-post","status-publish","format-standard","hentry","category-aac-publication","category-article","tag-anthropologie","tag-numerique","tag-usages","thematique-numerique-strategies-dispositifs-et-usages","wp-sticky"],"acf":[],"yoast_head":"\nAmbigu\u00eft\u00e9s num\u00e9riques<\/title>\n<meta name=\"description\" content=\"Dans le cadre du num\u00e9ro 46 de la revue Socio-anthropologie, l\u2019ambigu\u00eft\u00e9 et ses d\u00e9clinaisons seront au c\u0153ur d\u2019une r\u00e9flexion sur les pratiques \u00e0 l\u2019\u0153uvre 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Mary A. (2000), Le bricolage africain des h\u00e9ros chr\u00e9tiens<\/em>, Pars, le Cerf.<\/p>\nM\u00e9lice A. (2009), \u00ab Un concept l\u00e9vi-straussien d\u00e9construit : Le \u00ab bricolage \u00bb, Les temps Modernes<\/em>, 5, n\u00b0 656, pp. 83-98.<\/p>\nMourques E., Renard C. (2018), \u00ab Pourquoi il faut lire Claude L\u00e9vi-Strauss aujourd’hui \u00bb, France Culture, Savoirs, 15 ao\u00fbt 2018, <\/strong>URL : https:\/\/www.franceculture.fr\/video\/pourquoi-lire-claude-levi-strauss-aujourdhui.<\/p>\nPaldacci M., (2003), \u00ab Le blogueur \u00e0 l\u2019\u00e9preuve de son blog \u00bb, R\u00e9seaux<\/em>, n\u00b0 138, pp. 73\u2013107.<\/p>\nSaltz J., \u00ab Art at Arm\u2019s Length : A History of the Selfie \u00bb, janvier 2014, URL : http:\/\/www.vulture.com\/2014\/01\/history9of9the9selfie.html.<\/p>\nSenft T.M., Baym N.K., (2015) \u00ab What Does the Selfie Say ? Investigating a Global Phenomenon \u00bb, International Journal of Communication<\/em>, n\u00b0 9, pp. 1588\u20131606.<\/p>\nSimmel G., (1999 [1908]), \u00ab Psychologie de la coquetterie \u00bb, in : Philosophie de l\u2019amour<\/em>, Paris, \u00c9ditions Rivages, pp. 123\u2013145.<\/p>\nTavory I., (2009), \u00ab The structure of flirtation. On the construction of interactional ambiguity \u00bb, Studies In Symbolic Interaction<\/em>, vol. 33, pp. 59\u201374.<\/p>\nThevenot L., (2006), L\u2019action au pluriel. Sociologie des r\u00e9gimes d\u2019engagements<\/em>, la D\u00e9couverte, 312 p.<\/p>\nThomassen B., (2009), \u00ab The Uses and Meanings of Liminality \u00bb, International Political Anthropology<\/em>, vol. 2, n\u00b0 1.<\/p>\nVelkovska J., (2002), \u00ab L\u2019intimit\u00e9 anonyme dans les conversations \u00e9lectroniques sur les webchats <\/em> \u00bb, Sociologie du travail<\/em>, vol. 44, pp. 193\u2013213.<\/p>\nNotes<\/h2>\n[1]<\/a> Voir par exemple \u00ab Romanes eunt domus \u00bb, 9gag.com, URL : https:\/\/9gag.com\/gag\/aVw1dRn ou <\/em>\u00ab Capitol Rotunda m\u00e8me \u00bb, Le Soir, URL : https:\/\/www.lesoir.be\/350269\/article\/2021-01-21\/quand-bernie-sanders-devient-un-meme-viral-sur-les-reseaux-sociaux-photos.<\/p>\n[2]<\/a> https:\/\/dogecoin.com.<\/p>\n[3]<\/a> https:\/\/www.mediapart.fr\/journal\/france\/070621\/des-youtubeurs-d-extreme-droite-simulent-l-execution-d-un-gauchiste.<\/p>\n[4]<\/a> Le Pr\u00e9sident fran\u00e7ais Emmanuel Macron pris en photo alors qu\u2019il accompagne une \u00e9quipe en maraude sociale. Compte Instagram de Soazig de la Moissonni\u00e8re, URL : https:\/\/www.instagram.com\/p\/BuQyCPrBfOv\/?utm_medium=copy_link.<\/p>\n[5]<\/a> Marina Hyde, The Guardian, https:\/\/www.theguardian.com\/commentisfree\/2021\/feb\/02\/instagram-influencers-dubai?CMP=fb_gu&utm_medium=Social&utm_source=Facebook&fbclid=IwAR0dgufIoGQe5QE3_8vKoFH374Kyk7JWMP634tgcLXHOi3Ly4CoWmLlD0kw#Echobox=1612284686<\/p>\n[6]<\/a> Un photographe am\u00e9ricain prend un selfie \u00e0 proximit\u00e9 imm\u00e9diate d\u2019un grizzly dans le Parc National de Katmai, Alaska. Paul Souders \/ Design Pics\/Getty Images\/First Light. Tir\u00e9 de https:\/\/www.theguardian.com\/artanddesign\/2015\/dec\/28\/selfies-danger-death-2015?CMP=share_btn_tw<\/p>\n<\/p><\/div>\n\nMots-cl\u00e9s<\/h3>\n\nMots-cl\u00e9s<\/span><\/span><\/li>\nAnthropologie<\/span><\/a><\/li>\nNum\u00e9rique<\/span><\/a><\/li>\nUsages<\/span><\/a><\/li>\n<\/ul><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/div>\n<\/p>\n","protected":false},"excerpt":{"rendered":"Mis en ligne le 30 septembre 2021 Informations \u00e9dit\u00e9es \u00e0 partir d\u2019une annonce Calenda. Th\u00e9matiques Num\u00e9rique : strat\u00e9gies, dispositifs et usages R\u00e9ponse attendue pour le 01\/11\/2021 Type de r\u00e9ponse R\u00e9sum\u00e9 […]<\/p>\n","protected":false},"author":957,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[28,60],"tags":[354,90,303],"thematique":[39],"sfsic":[],"class_list":["post-19653","post","type-post","status-publish","format-standard","hentry","category-aac-publication","category-article","tag-anthropologie","tag-numerique","tag-usages","thematique-numerique-strategies-dispositifs-et-usages","wp-sticky"],"acf":[],"yoast_head":"\nAmbigu\u00eft\u00e9s num\u00e9riques<\/title>\n<meta name=\"description\" content=\"Dans le cadre du num\u00e9ro 46 de la revue Socio-anthropologie, l\u2019ambigu\u00eft\u00e9 et ses d\u00e9clinaisons seront au c\u0153ur d\u2019une r\u00e9flexion sur les pratiques \u00e0 l\u2019\u0153uvre 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M\u00e9lice A. (2009), \u00ab Un concept l\u00e9vi-straussien d\u00e9construit : Le \u00ab bricolage \u00bb, Les temps Modernes<\/em>, 5, n\u00b0 656, pp. 83-98.<\/p>\nMourques E., Renard C. (2018), \u00ab Pourquoi il faut lire Claude L\u00e9vi-Strauss aujourd’hui \u00bb, France Culture, Savoirs, 15 ao\u00fbt 2018, <\/strong>URL : https:\/\/www.franceculture.fr\/video\/pourquoi-lire-claude-levi-strauss-aujourdhui.<\/p>\nPaldacci M., (2003), \u00ab Le blogueur \u00e0 l\u2019\u00e9preuve de son blog \u00bb, R\u00e9seaux<\/em>, n\u00b0 138, pp. 73\u2013107.<\/p>\nSaltz J., \u00ab Art at Arm\u2019s Length : A History of the Selfie \u00bb, janvier 2014, URL : http:\/\/www.vulture.com\/2014\/01\/history9of9the9selfie.html.<\/p>\nSenft T.M., Baym N.K., (2015) \u00ab What Does the Selfie Say ? Investigating a Global Phenomenon \u00bb, International Journal of Communication<\/em>, n\u00b0 9, pp. 1588\u20131606.<\/p>\nSimmel G., (1999 [1908]), \u00ab Psychologie de la coquetterie \u00bb, in : Philosophie de l\u2019amour<\/em>, Paris, \u00c9ditions Rivages, pp. 123\u2013145.<\/p>\nTavory I., (2009), \u00ab The structure of flirtation. On the construction of interactional ambiguity \u00bb, Studies In Symbolic Interaction<\/em>, vol. 33, pp. 59\u201374.<\/p>\nThevenot L., (2006), L\u2019action au pluriel. Sociologie des r\u00e9gimes d\u2019engagements<\/em>, la D\u00e9couverte, 312 p.<\/p>\nThomassen B., (2009), \u00ab The Uses and Meanings of Liminality \u00bb, International Political Anthropology<\/em>, vol. 2, n\u00b0 1.<\/p>\nVelkovska J., (2002), \u00ab L\u2019intimit\u00e9 anonyme dans les conversations \u00e9lectroniques sur les webchats <\/em> \u00bb, Sociologie du travail<\/em>, vol. 44, pp. 193\u2013213.<\/p>\nNotes<\/h2>\n[1]<\/a> Voir par exemple \u00ab Romanes eunt domus \u00bb, 9gag.com, URL : https:\/\/9gag.com\/gag\/aVw1dRn ou <\/em>\u00ab Capitol Rotunda m\u00e8me \u00bb, Le Soir, URL : https:\/\/www.lesoir.be\/350269\/article\/2021-01-21\/quand-bernie-sanders-devient-un-meme-viral-sur-les-reseaux-sociaux-photos.<\/p>\n[2]<\/a> https:\/\/dogecoin.com.<\/p>\n[3]<\/a> https:\/\/www.mediapart.fr\/journal\/france\/070621\/des-youtubeurs-d-extreme-droite-simulent-l-execution-d-un-gauchiste.<\/p>\n[4]<\/a> Le Pr\u00e9sident fran\u00e7ais Emmanuel Macron pris en photo alors qu\u2019il accompagne une \u00e9quipe en maraude sociale. Compte Instagram de Soazig de la Moissonni\u00e8re, URL : https:\/\/www.instagram.com\/p\/BuQyCPrBfOv\/?utm_medium=copy_link.<\/p>\n[5]<\/a> Marina Hyde, The Guardian, https:\/\/www.theguardian.com\/commentisfree\/2021\/feb\/02\/instagram-influencers-dubai?CMP=fb_gu&utm_medium=Social&utm_source=Facebook&fbclid=IwAR0dgufIoGQe5QE3_8vKoFH374Kyk7JWMP634tgcLXHOi3Ly4CoWmLlD0kw#Echobox=1612284686<\/p>\n[6]<\/a> Un photographe am\u00e9ricain prend un selfie \u00e0 proximit\u00e9 imm\u00e9diate d\u2019un grizzly dans le Parc National de Katmai, Alaska. Paul Souders \/ Design Pics\/Getty Images\/First Light. Tir\u00e9 de https:\/\/www.theguardian.com\/artanddesign\/2015\/dec\/28\/selfies-danger-death-2015?CMP=share_btn_tw<\/p>\n<\/p><\/div>\n\nMots-cl\u00e9s<\/h3>\n\nMots-cl\u00e9s<\/span><\/span><\/li>\nAnthropologie<\/span><\/a><\/li>\nNum\u00e9rique<\/span><\/a><\/li>\nUsages<\/span><\/a><\/li>\n<\/ul><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/div>\n<\/p>\n","protected":false},"excerpt":{"rendered":"Mis en ligne le 30 septembre 2021 Informations \u00e9dit\u00e9es \u00e0 partir d\u2019une annonce Calenda. Th\u00e9matiques Num\u00e9rique : strat\u00e9gies, dispositifs et usages R\u00e9ponse attendue pour le 01\/11\/2021 Type de r\u00e9ponse R\u00e9sum\u00e9 […]<\/p>\n","protected":false},"author":957,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[28,60],"tags":[354,90,303],"thematique":[39],"sfsic":[],"class_list":["post-19653","post","type-post","status-publish","format-standard","hentry","category-aac-publication","category-article","tag-anthropologie","tag-numerique","tag-usages","thematique-numerique-strategies-dispositifs-et-usages","wp-sticky"],"acf":[],"yoast_head":"\nAmbigu\u00eft\u00e9s num\u00e9riques<\/title>\n<meta name=\"description\" content=\"Dans le cadre du num\u00e9ro 46 de la revue Socio-anthropologie, l\u2019ambigu\u00eft\u00e9 et ses d\u00e9clinaisons seront au c\u0153ur d\u2019une r\u00e9flexion sur les pratiques \u00e0 l\u2019\u0153uvre 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Mourques E., Renard C. (2018), \u00ab Pourquoi il faut lire Claude L\u00e9vi-Strauss aujourd’hui \u00bb, France Culture, Savoirs, 15 ao\u00fbt 2018, <\/strong>URL : https:\/\/www.franceculture.fr\/video\/pourquoi-lire-claude-levi-strauss-aujourdhui.<\/p>\nPaldacci M., (2003), \u00ab Le blogueur \u00e0 l\u2019\u00e9preuve de son blog \u00bb, R\u00e9seaux<\/em>, n\u00b0 138, pp. 73\u2013107.<\/p>\nSaltz J., \u00ab Art at Arm\u2019s Length : A History of the Selfie \u00bb, janvier 2014, URL : http:\/\/www.vulture.com\/2014\/01\/history9of9the9selfie.html.<\/p>\nSenft T.M., Baym N.K., (2015) \u00ab What Does the Selfie Say ? Investigating a Global Phenomenon \u00bb, International Journal of Communication<\/em>, n\u00b0 9, pp. 1588\u20131606.<\/p>\nSimmel G., (1999 [1908]), \u00ab Psychologie de la coquetterie \u00bb, in : Philosophie de l\u2019amour<\/em>, Paris, \u00c9ditions Rivages, pp. 123\u2013145.<\/p>\nTavory I., (2009), \u00ab The structure of flirtation. On the construction of interactional ambiguity \u00bb, Studies In Symbolic Interaction<\/em>, vol. 33, pp. 59\u201374.<\/p>\nThevenot L., (2006), L\u2019action au pluriel. Sociologie des r\u00e9gimes d\u2019engagements<\/em>, la D\u00e9couverte, 312 p.<\/p>\nThomassen B., (2009), \u00ab The Uses and Meanings of Liminality \u00bb, International Political Anthropology<\/em>, vol. 2, n\u00b0 1.<\/p>\nVelkovska J., (2002), \u00ab L\u2019intimit\u00e9 anonyme dans les conversations \u00e9lectroniques sur les webchats <\/em> \u00bb, Sociologie du travail<\/em>, vol. 44, pp. 193\u2013213.<\/p>\nNotes<\/h2>\n[1]<\/a> Voir par exemple \u00ab Romanes eunt domus \u00bb, 9gag.com, URL : https:\/\/9gag.com\/gag\/aVw1dRn ou <\/em>\u00ab Capitol Rotunda m\u00e8me \u00bb, Le Soir, URL : https:\/\/www.lesoir.be\/350269\/article\/2021-01-21\/quand-bernie-sanders-devient-un-meme-viral-sur-les-reseaux-sociaux-photos.<\/p>\n[2]<\/a> https:\/\/dogecoin.com.<\/p>\n[3]<\/a> https:\/\/www.mediapart.fr\/journal\/france\/070621\/des-youtubeurs-d-extreme-droite-simulent-l-execution-d-un-gauchiste.<\/p>\n[4]<\/a> Le Pr\u00e9sident fran\u00e7ais Emmanuel Macron pris en photo alors qu\u2019il accompagne une \u00e9quipe en maraude sociale. Compte Instagram de Soazig de la Moissonni\u00e8re, URL : https:\/\/www.instagram.com\/p\/BuQyCPrBfOv\/?utm_medium=copy_link.<\/p>\n[5]<\/a> Marina Hyde, The Guardian, https:\/\/www.theguardian.com\/commentisfree\/2021\/feb\/02\/instagram-influencers-dubai?CMP=fb_gu&utm_medium=Social&utm_source=Facebook&fbclid=IwAR0dgufIoGQe5QE3_8vKoFH374Kyk7JWMP634tgcLXHOi3Ly4CoWmLlD0kw#Echobox=1612284686<\/p>\n[6]<\/a> Un photographe am\u00e9ricain prend un selfie \u00e0 proximit\u00e9 imm\u00e9diate d\u2019un grizzly dans le Parc National de Katmai, Alaska. Paul Souders \/ Design Pics\/Getty Images\/First Light. Tir\u00e9 de https:\/\/www.theguardian.com\/artanddesign\/2015\/dec\/28\/selfies-danger-death-2015?CMP=share_btn_tw<\/p>\n<\/p><\/div>\n\nMots-cl\u00e9s<\/h3>\n\nMots-cl\u00e9s<\/span><\/span><\/li>\nAnthropologie<\/span><\/a><\/li>\nNum\u00e9rique<\/span><\/a><\/li>\nUsages<\/span><\/a><\/li>\n<\/ul><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/div>\n<\/p>\n","protected":false},"excerpt":{"rendered":"Mis en ligne le 30 septembre 2021 Informations \u00e9dit\u00e9es \u00e0 partir d\u2019une annonce Calenda. Th\u00e9matiques Num\u00e9rique : strat\u00e9gies, dispositifs et usages R\u00e9ponse attendue pour le 01\/11\/2021 Type de r\u00e9ponse R\u00e9sum\u00e9 […]<\/p>\n","protected":false},"author":957,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[28,60],"tags":[354,90,303],"thematique":[39],"sfsic":[],"class_list":["post-19653","post","type-post","status-publish","format-standard","hentry","category-aac-publication","category-article","tag-anthropologie","tag-numerique","tag-usages","thematique-numerique-strategies-dispositifs-et-usages","wp-sticky"],"acf":[],"yoast_head":"\nAmbigu\u00eft\u00e9s num\u00e9riques<\/title>\n<meta name=\"description\" content=\"Dans le cadre du num\u00e9ro 46 de la revue Socio-anthropologie, l\u2019ambigu\u00eft\u00e9 et ses d\u00e9clinaisons seront au c\u0153ur d\u2019une r\u00e9flexion sur les pratiques \u00e0 l\u2019\u0153uvre 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Paldacci M., (2003), \u00ab Le blogueur \u00e0 l\u2019\u00e9preuve de son blog \u00bb, R\u00e9seaux<\/em>, n\u00b0 138, pp. 73\u2013107.<\/p>\nSaltz J., \u00ab Art at Arm\u2019s Length : A History of the Selfie \u00bb, janvier 2014, URL : http:\/\/www.vulture.com\/2014\/01\/history9of9the9selfie.html.<\/p>\nSenft T.M., Baym N.K., (2015) \u00ab What Does the Selfie Say ? Investigating a Global Phenomenon \u00bb, International Journal of Communication<\/em>, n\u00b0 9, pp. 1588\u20131606.<\/p>\nSimmel G., (1999 [1908]), \u00ab Psychologie de la coquetterie \u00bb, in : Philosophie de l\u2019amour<\/em>, Paris, \u00c9ditions Rivages, pp. 123\u2013145.<\/p>\nTavory I., (2009), \u00ab The structure of flirtation. On the construction of interactional ambiguity \u00bb, Studies In Symbolic Interaction<\/em>, vol. 33, pp. 59\u201374.<\/p>\nThevenot L., (2006), L\u2019action au pluriel. Sociologie des r\u00e9gimes d\u2019engagements<\/em>, la D\u00e9couverte, 312 p.<\/p>\nThomassen B., (2009), \u00ab The Uses and Meanings of Liminality \u00bb, International Political Anthropology<\/em>, vol. 2, n\u00b0 1.<\/p>\nVelkovska J., (2002), \u00ab L\u2019intimit\u00e9 anonyme dans les conversations \u00e9lectroniques sur les webchats <\/em> \u00bb, Sociologie du travail<\/em>, vol. 44, pp. 193\u2013213.<\/p>\nNotes<\/h2>\n[1]<\/a> Voir par exemple \u00ab Romanes eunt domus \u00bb, 9gag.com, URL : https:\/\/9gag.com\/gag\/aVw1dRn ou <\/em>\u00ab Capitol Rotunda m\u00e8me \u00bb, Le Soir, URL : https:\/\/www.lesoir.be\/350269\/article\/2021-01-21\/quand-bernie-sanders-devient-un-meme-viral-sur-les-reseaux-sociaux-photos.<\/p>\n[2]<\/a> https:\/\/dogecoin.com.<\/p>\n[3]<\/a> https:\/\/www.mediapart.fr\/journal\/france\/070621\/des-youtubeurs-d-extreme-droite-simulent-l-execution-d-un-gauchiste.<\/p>\n[4]<\/a> Le Pr\u00e9sident fran\u00e7ais Emmanuel Macron pris en photo alors qu\u2019il accompagne une \u00e9quipe en maraude sociale. Compte Instagram de Soazig de la Moissonni\u00e8re, URL : https:\/\/www.instagram.com\/p\/BuQyCPrBfOv\/?utm_medium=copy_link.<\/p>\n[5]<\/a> Marina Hyde, The Guardian, https:\/\/www.theguardian.com\/commentisfree\/2021\/feb\/02\/instagram-influencers-dubai?CMP=fb_gu&utm_medium=Social&utm_source=Facebook&fbclid=IwAR0dgufIoGQe5QE3_8vKoFH374Kyk7JWMP634tgcLXHOi3Ly4CoWmLlD0kw#Echobox=1612284686<\/p>\n[6]<\/a> Un photographe am\u00e9ricain prend un selfie \u00e0 proximit\u00e9 imm\u00e9diate d\u2019un grizzly dans le Parc National de Katmai, Alaska. Paul Souders \/ Design Pics\/Getty Images\/First Light. Tir\u00e9 de https:\/\/www.theguardian.com\/artanddesign\/2015\/dec\/28\/selfies-danger-death-2015?CMP=share_btn_tw<\/p>\n<\/p><\/div>\n\nMots-cl\u00e9s<\/h3>\n\nMots-cl\u00e9s<\/span><\/span><\/li>\nAnthropologie<\/span><\/a><\/li>\nNum\u00e9rique<\/span><\/a><\/li>\nUsages<\/span><\/a><\/li>\n<\/ul><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/div>\n<\/p>\n","protected":false},"excerpt":{"rendered":"Mis en ligne le 30 septembre 2021 Informations \u00e9dit\u00e9es \u00e0 partir d\u2019une annonce Calenda. Th\u00e9matiques Num\u00e9rique : strat\u00e9gies, dispositifs et usages R\u00e9ponse attendue pour le 01\/11\/2021 Type de r\u00e9ponse R\u00e9sum\u00e9 […]<\/p>\n","protected":false},"author":957,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[28,60],"tags":[354,90,303],"thematique":[39],"sfsic":[],"class_list":["post-19653","post","type-post","status-publish","format-standard","hentry","category-aac-publication","category-article","tag-anthropologie","tag-numerique","tag-usages","thematique-numerique-strategies-dispositifs-et-usages","wp-sticky"],"acf":[],"yoast_head":"\nAmbigu\u00eft\u00e9s num\u00e9riques<\/title>\n<meta name=\"description\" content=\"Dans le cadre du num\u00e9ro 46 de la revue Socio-anthropologie, l\u2019ambigu\u00eft\u00e9 et ses d\u00e9clinaisons seront au c\u0153ur d\u2019une r\u00e9flexion sur les pratiques \u00e0 l\u2019\u0153uvre 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Saltz J., \u00ab Art at Arm\u2019s Length : A History of the Selfie \u00bb, janvier 2014, URL : http:\/\/www.vulture.com\/2014\/01\/history9of9the9selfie.html.<\/p>\n
Senft T.M., Baym N.K., (2015) \u00ab What Does the Selfie Say ? Investigating a Global Phenomenon \u00bb, International Journal of Communication<\/em>, n\u00b0 9, pp. 1588\u20131606.<\/p>\nSimmel G., (1999 [1908]), \u00ab Psychologie de la coquetterie \u00bb, in : Philosophie de l\u2019amour<\/em>, Paris, \u00c9ditions Rivages, pp. 123\u2013145.<\/p>\nTavory I., (2009), \u00ab The structure of flirtation. On the construction of interactional ambiguity \u00bb, Studies In Symbolic Interaction<\/em>, vol. 33, pp. 59\u201374.<\/p>\nThevenot L., (2006), L\u2019action au pluriel. Sociologie des r\u00e9gimes d\u2019engagements<\/em>, la D\u00e9couverte, 312 p.<\/p>\nThomassen B., (2009), \u00ab The Uses and Meanings of Liminality \u00bb, International Political Anthropology<\/em>, vol. 2, n\u00b0 1.<\/p>\nVelkovska J., (2002), \u00ab L\u2019intimit\u00e9 anonyme dans les conversations \u00e9lectroniques sur les webchats <\/em> \u00bb, Sociologie du travail<\/em>, vol. 44, pp. 193\u2013213.<\/p>\nNotes<\/h2>\n[1]<\/a> Voir par exemple \u00ab Romanes eunt domus \u00bb, 9gag.com, URL : https:\/\/9gag.com\/gag\/aVw1dRn ou <\/em>\u00ab Capitol Rotunda m\u00e8me \u00bb, Le Soir, URL : https:\/\/www.lesoir.be\/350269\/article\/2021-01-21\/quand-bernie-sanders-devient-un-meme-viral-sur-les-reseaux-sociaux-photos.<\/p>\n[2]<\/a> https:\/\/dogecoin.com.<\/p>\n[3]<\/a> https:\/\/www.mediapart.fr\/journal\/france\/070621\/des-youtubeurs-d-extreme-droite-simulent-l-execution-d-un-gauchiste.<\/p>\n[4]<\/a> Le Pr\u00e9sident fran\u00e7ais Emmanuel Macron pris en photo alors qu\u2019il accompagne une \u00e9quipe en maraude sociale. Compte Instagram de Soazig de la Moissonni\u00e8re, URL : https:\/\/www.instagram.com\/p\/BuQyCPrBfOv\/?utm_medium=copy_link.<\/p>\n[5]<\/a> Marina Hyde, The Guardian, https:\/\/www.theguardian.com\/commentisfree\/2021\/feb\/02\/instagram-influencers-dubai?CMP=fb_gu&utm_medium=Social&utm_source=Facebook&fbclid=IwAR0dgufIoGQe5QE3_8vKoFH374Kyk7JWMP634tgcLXHOi3Ly4CoWmLlD0kw#Echobox=1612284686<\/p>\n[6]<\/a> Un photographe am\u00e9ricain prend un selfie \u00e0 proximit\u00e9 imm\u00e9diate d\u2019un grizzly dans le Parc National de Katmai, Alaska. Paul Souders \/ Design Pics\/Getty Images\/First Light. Tir\u00e9 de https:\/\/www.theguardian.com\/artanddesign\/2015\/dec\/28\/selfies-danger-death-2015?CMP=share_btn_tw<\/p>\n<\/p><\/div>\n\nMots-cl\u00e9s<\/h3>\n\nMots-cl\u00e9s<\/span><\/span><\/li>\nAnthropologie<\/span><\/a><\/li>\nNum\u00e9rique<\/span><\/a><\/li>\nUsages<\/span><\/a><\/li>\n<\/ul><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/div>\n<\/p>\n","protected":false},"excerpt":{"rendered":"Mis en ligne le 30 septembre 2021 Informations \u00e9dit\u00e9es \u00e0 partir d\u2019une annonce Calenda. Th\u00e9matiques Num\u00e9rique : strat\u00e9gies, dispositifs et usages R\u00e9ponse attendue pour le 01\/11\/2021 Type de r\u00e9ponse R\u00e9sum\u00e9 […]<\/p>\n","protected":false},"author":957,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[28,60],"tags":[354,90,303],"thematique":[39],"sfsic":[],"class_list":["post-19653","post","type-post","status-publish","format-standard","hentry","category-aac-publication","category-article","tag-anthropologie","tag-numerique","tag-usages","thematique-numerique-strategies-dispositifs-et-usages","wp-sticky"],"acf":[],"yoast_head":"\nAmbigu\u00eft\u00e9s num\u00e9riques<\/title>\n<meta name=\"description\" content=\"Dans le cadre du num\u00e9ro 46 de la revue Socio-anthropologie, l\u2019ambigu\u00eft\u00e9 et ses d\u00e9clinaisons seront au c\u0153ur d\u2019une r\u00e9flexion sur les pratiques \u00e0 l\u2019\u0153uvre 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Simmel G., (1999 [1908]), \u00ab Psychologie de la coquetterie \u00bb, in : Philosophie de l\u2019amour<\/em>, Paris, \u00c9ditions Rivages, pp. 123\u2013145.<\/p>\nTavory I., (2009), \u00ab The structure of flirtation. On the construction of interactional ambiguity \u00bb, Studies In Symbolic Interaction<\/em>, vol. 33, pp. 59\u201374.<\/p>\nThevenot L., (2006), L\u2019action au pluriel. Sociologie des r\u00e9gimes d\u2019engagements<\/em>, la D\u00e9couverte, 312 p.<\/p>\nThomassen B., (2009), \u00ab The Uses and Meanings of Liminality \u00bb, International Political Anthropology<\/em>, vol. 2, n\u00b0 1.<\/p>\nVelkovska J., (2002), \u00ab L\u2019intimit\u00e9 anonyme dans les conversations \u00e9lectroniques sur les webchats <\/em> \u00bb, Sociologie du travail<\/em>, vol. 44, pp. 193\u2013213.<\/p>\nNotes<\/h2>\n[1]<\/a> Voir par exemple \u00ab Romanes eunt domus \u00bb, 9gag.com, URL : https:\/\/9gag.com\/gag\/aVw1dRn ou <\/em>\u00ab Capitol Rotunda m\u00e8me \u00bb, Le Soir, URL : https:\/\/www.lesoir.be\/350269\/article\/2021-01-21\/quand-bernie-sanders-devient-un-meme-viral-sur-les-reseaux-sociaux-photos.<\/p>\n[2]<\/a> https:\/\/dogecoin.com.<\/p>\n[3]<\/a> https:\/\/www.mediapart.fr\/journal\/france\/070621\/des-youtubeurs-d-extreme-droite-simulent-l-execution-d-un-gauchiste.<\/p>\n[4]<\/a> Le Pr\u00e9sident fran\u00e7ais Emmanuel Macron pris en photo alors qu\u2019il accompagne une \u00e9quipe en maraude sociale. Compte Instagram de Soazig de la Moissonni\u00e8re, URL : https:\/\/www.instagram.com\/p\/BuQyCPrBfOv\/?utm_medium=copy_link.<\/p>\n[5]<\/a> Marina Hyde, The Guardian, https:\/\/www.theguardian.com\/commentisfree\/2021\/feb\/02\/instagram-influencers-dubai?CMP=fb_gu&utm_medium=Social&utm_source=Facebook&fbclid=IwAR0dgufIoGQe5QE3_8vKoFH374Kyk7JWMP634tgcLXHOi3Ly4CoWmLlD0kw#Echobox=1612284686<\/p>\n[6]<\/a> Un photographe am\u00e9ricain prend un selfie \u00e0 proximit\u00e9 imm\u00e9diate d\u2019un grizzly dans le Parc National de Katmai, Alaska. Paul Souders \/ Design Pics\/Getty Images\/First Light. Tir\u00e9 de https:\/\/www.theguardian.com\/artanddesign\/2015\/dec\/28\/selfies-danger-death-2015?CMP=share_btn_tw<\/p>\n<\/p><\/div>\n\nMots-cl\u00e9s<\/h3>\n\nMots-cl\u00e9s<\/span><\/span><\/li>\nAnthropologie<\/span><\/a><\/li>\nNum\u00e9rique<\/span><\/a><\/li>\nUsages<\/span><\/a><\/li>\n<\/ul><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/div>\n<\/p>\n","protected":false},"excerpt":{"rendered":"Mis en ligne le 30 septembre 2021 Informations \u00e9dit\u00e9es \u00e0 partir d\u2019une annonce Calenda. Th\u00e9matiques Num\u00e9rique : strat\u00e9gies, dispositifs et usages R\u00e9ponse attendue pour le 01\/11\/2021 Type de r\u00e9ponse R\u00e9sum\u00e9 […]<\/p>\n","protected":false},"author":957,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[28,60],"tags":[354,90,303],"thematique":[39],"sfsic":[],"class_list":["post-19653","post","type-post","status-publish","format-standard","hentry","category-aac-publication","category-article","tag-anthropologie","tag-numerique","tag-usages","thematique-numerique-strategies-dispositifs-et-usages","wp-sticky"],"acf":[],"yoast_head":"\nAmbigu\u00eft\u00e9s num\u00e9riques<\/title>\n<meta name=\"description\" content=\"Dans le cadre du num\u00e9ro 46 de la revue Socio-anthropologie, l\u2019ambigu\u00eft\u00e9 et ses d\u00e9clinaisons seront au c\u0153ur d\u2019une r\u00e9flexion sur les pratiques \u00e0 l\u2019\u0153uvre 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Tavory I., (2009), \u00ab The structure of flirtation. On the construction of interactional ambiguity \u00bb, Studies In Symbolic Interaction<\/em>, vol. 33, pp. 59\u201374.<\/p>\nThevenot L., (2006), L\u2019action au pluriel. Sociologie des r\u00e9gimes d\u2019engagements<\/em>, la D\u00e9couverte, 312 p.<\/p>\nThomassen B., (2009), \u00ab The Uses and Meanings of Liminality \u00bb, International Political Anthropology<\/em>, vol. 2, n\u00b0 1.<\/p>\nVelkovska J., (2002), \u00ab L\u2019intimit\u00e9 anonyme dans les conversations \u00e9lectroniques sur les webchats <\/em> \u00bb, Sociologie du travail<\/em>, vol. 44, pp. 193\u2013213.<\/p>\nNotes<\/h2>\n[1]<\/a> Voir par exemple \u00ab Romanes eunt domus \u00bb, 9gag.com, URL : https:\/\/9gag.com\/gag\/aVw1dRn ou <\/em>\u00ab Capitol Rotunda m\u00e8me \u00bb, Le Soir, URL : https:\/\/www.lesoir.be\/350269\/article\/2021-01-21\/quand-bernie-sanders-devient-un-meme-viral-sur-les-reseaux-sociaux-photos.<\/p>\n[2]<\/a> https:\/\/dogecoin.com.<\/p>\n[3]<\/a> https:\/\/www.mediapart.fr\/journal\/france\/070621\/des-youtubeurs-d-extreme-droite-simulent-l-execution-d-un-gauchiste.<\/p>\n[4]<\/a> Le Pr\u00e9sident fran\u00e7ais Emmanuel Macron pris en photo alors qu\u2019il accompagne une \u00e9quipe en maraude sociale. Compte Instagram de Soazig de la Moissonni\u00e8re, URL : https:\/\/www.instagram.com\/p\/BuQyCPrBfOv\/?utm_medium=copy_link.<\/p>\n[5]<\/a> Marina Hyde, The Guardian, https:\/\/www.theguardian.com\/commentisfree\/2021\/feb\/02\/instagram-influencers-dubai?CMP=fb_gu&utm_medium=Social&utm_source=Facebook&fbclid=IwAR0dgufIoGQe5QE3_8vKoFH374Kyk7JWMP634tgcLXHOi3Ly4CoWmLlD0kw#Echobox=1612284686<\/p>\n[6]<\/a> Un photographe am\u00e9ricain prend un selfie \u00e0 proximit\u00e9 imm\u00e9diate d\u2019un grizzly dans le Parc National de Katmai, Alaska. Paul Souders \/ Design Pics\/Getty Images\/First Light. Tir\u00e9 de https:\/\/www.theguardian.com\/artanddesign\/2015\/dec\/28\/selfies-danger-death-2015?CMP=share_btn_tw<\/p>\n<\/p><\/div>\n\nMots-cl\u00e9s<\/h3>\n\nMots-cl\u00e9s<\/span><\/span><\/li>\nAnthropologie<\/span><\/a><\/li>\nNum\u00e9rique<\/span><\/a><\/li>\nUsages<\/span><\/a><\/li>\n<\/ul><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/div>\n<\/p>\n","protected":false},"excerpt":{"rendered":"Mis en ligne le 30 septembre 2021 Informations \u00e9dit\u00e9es \u00e0 partir d\u2019une annonce Calenda. Th\u00e9matiques Num\u00e9rique : strat\u00e9gies, dispositifs et usages R\u00e9ponse attendue pour le 01\/11\/2021 Type de r\u00e9ponse R\u00e9sum\u00e9 […]<\/p>\n","protected":false},"author":957,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[28,60],"tags":[354,90,303],"thematique":[39],"sfsic":[],"class_list":["post-19653","post","type-post","status-publish","format-standard","hentry","category-aac-publication","category-article","tag-anthropologie","tag-numerique","tag-usages","thematique-numerique-strategies-dispositifs-et-usages","wp-sticky"],"acf":[],"yoast_head":"\nAmbigu\u00eft\u00e9s num\u00e9riques<\/title>\n<meta name=\"description\" content=\"Dans le cadre du num\u00e9ro 46 de la revue Socio-anthropologie, l\u2019ambigu\u00eft\u00e9 et ses d\u00e9clinaisons seront au c\u0153ur d\u2019une r\u00e9flexion sur les pratiques \u00e0 l\u2019\u0153uvre dans les espaces num\u00e9riques.\" \/>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/www.sfsic.org\/en\/aac-publication\/ambiguites-numeriques\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Ambigu\u00eft\u00e9s num\u00e9riques\" \/>\n<meta property=\"og:description\" content=\"Dans le cadre du num\u00e9ro 46 de la revue Socio-anthropologie, l\u2019ambigu\u00eft\u00e9 et ses d\u00e9clinaisons seront au c\u0153ur d\u2019une r\u00e9flexion sur les pratiques \u00e0 l\u2019\u0153uvre dans les espaces num\u00e9riques.\" \/>\n<meta property=\"og:url\" content=\"https:\/\/www.sfsic.org\/en\/aac-publication\/ambiguites-numeriques\/\" \/>\n<meta property=\"og:site_name\" content=\"SFSIC\" \/>\n<meta property=\"article:published_time\" content=\"2021-09-29T22:00:01+00:00\" \/>\n<meta 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Thevenot L., (2006), L\u2019action au pluriel. Sociologie des r\u00e9gimes d\u2019engagements<\/em>, la D\u00e9couverte, 312 p.<\/p>\nThomassen B., (2009), \u00ab The Uses and Meanings of Liminality \u00bb, International Political Anthropology<\/em>, vol. 2, n\u00b0 1.<\/p>\nVelkovska J., (2002), \u00ab L\u2019intimit\u00e9 anonyme dans les conversations \u00e9lectroniques sur les webchats <\/em> \u00bb, Sociologie du travail<\/em>, vol. 44, pp. 193\u2013213.<\/p>\nNotes<\/h2>\n[1]<\/a> Voir par exemple \u00ab Romanes eunt domus \u00bb, 9gag.com, URL : https:\/\/9gag.com\/gag\/aVw1dRn ou <\/em>\u00ab Capitol Rotunda m\u00e8me \u00bb, Le Soir, URL : https:\/\/www.lesoir.be\/350269\/article\/2021-01-21\/quand-bernie-sanders-devient-un-meme-viral-sur-les-reseaux-sociaux-photos.<\/p>\n[2]<\/a> https:\/\/dogecoin.com.<\/p>\n[3]<\/a> https:\/\/www.mediapart.fr\/journal\/france\/070621\/des-youtubeurs-d-extreme-droite-simulent-l-execution-d-un-gauchiste.<\/p>\n[4]<\/a> Le Pr\u00e9sident fran\u00e7ais Emmanuel Macron pris en photo alors qu\u2019il accompagne une \u00e9quipe en maraude sociale. Compte Instagram de Soazig de la Moissonni\u00e8re, URL : https:\/\/www.instagram.com\/p\/BuQyCPrBfOv\/?utm_medium=copy_link.<\/p>\n[5]<\/a> Marina Hyde, The Guardian, https:\/\/www.theguardian.com\/commentisfree\/2021\/feb\/02\/instagram-influencers-dubai?CMP=fb_gu&utm_medium=Social&utm_source=Facebook&fbclid=IwAR0dgufIoGQe5QE3_8vKoFH374Kyk7JWMP634tgcLXHOi3Ly4CoWmLlD0kw#Echobox=1612284686<\/p>\n[6]<\/a> Un photographe am\u00e9ricain prend un selfie \u00e0 proximit\u00e9 imm\u00e9diate d\u2019un grizzly dans le Parc National de Katmai, Alaska. Paul Souders \/ Design Pics\/Getty Images\/First Light. Tir\u00e9 de https:\/\/www.theguardian.com\/artanddesign\/2015\/dec\/28\/selfies-danger-death-2015?CMP=share_btn_tw<\/p>\n<\/p><\/div>\n\nMots-cl\u00e9s<\/h3>\n\nMots-cl\u00e9s<\/span><\/span><\/li>\nAnthropologie<\/span><\/a><\/li>\nNum\u00e9rique<\/span><\/a><\/li>\nUsages<\/span><\/a><\/li>\n<\/ul><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/div>\n<\/p>\n","protected":false},"excerpt":{"rendered":"Mis en ligne le 30 septembre 2021 Informations \u00e9dit\u00e9es \u00e0 partir d\u2019une annonce Calenda. Th\u00e9matiques Num\u00e9rique : strat\u00e9gies, dispositifs et usages R\u00e9ponse attendue pour le 01\/11\/2021 Type de r\u00e9ponse R\u00e9sum\u00e9 […]<\/p>\n","protected":false},"author":957,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[28,60],"tags":[354,90,303],"thematique":[39],"sfsic":[],"class_list":["post-19653","post","type-post","status-publish","format-standard","hentry","category-aac-publication","category-article","tag-anthropologie","tag-numerique","tag-usages","thematique-numerique-strategies-dispositifs-et-usages","wp-sticky"],"acf":[],"yoast_head":"\nAmbigu\u00eft\u00e9s num\u00e9riques<\/title>\n<meta name=\"description\" content=\"Dans le cadre du num\u00e9ro 46 de la revue Socio-anthropologie, l\u2019ambigu\u00eft\u00e9 et ses d\u00e9clinaisons seront au c\u0153ur d\u2019une r\u00e9flexion sur les pratiques \u00e0 l\u2019\u0153uvre 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Thomassen B., (2009), \u00ab The Uses and Meanings of Liminality \u00bb, International Political Anthropology<\/em>, vol. 2, n\u00b0 1.<\/p>\nVelkovska J., (2002), \u00ab L\u2019intimit\u00e9 anonyme dans les conversations \u00e9lectroniques sur les webchats <\/em> \u00bb, Sociologie du travail<\/em>, vol. 44, pp. 193\u2013213.<\/p>\nNotes<\/h2>\n[1]<\/a> Voir par exemple \u00ab Romanes eunt domus \u00bb, 9gag.com, URL : https:\/\/9gag.com\/gag\/aVw1dRn ou <\/em>\u00ab Capitol Rotunda m\u00e8me \u00bb, Le Soir, URL : https:\/\/www.lesoir.be\/350269\/article\/2021-01-21\/quand-bernie-sanders-devient-un-meme-viral-sur-les-reseaux-sociaux-photos.<\/p>\n[2]<\/a> https:\/\/dogecoin.com.<\/p>\n[3]<\/a> https:\/\/www.mediapart.fr\/journal\/france\/070621\/des-youtubeurs-d-extreme-droite-simulent-l-execution-d-un-gauchiste.<\/p>\n[4]<\/a> Le Pr\u00e9sident fran\u00e7ais Emmanuel Macron pris en photo alors qu\u2019il accompagne une \u00e9quipe en maraude sociale. Compte Instagram de Soazig de la Moissonni\u00e8re, URL : https:\/\/www.instagram.com\/p\/BuQyCPrBfOv\/?utm_medium=copy_link.<\/p>\n[5]<\/a> Marina Hyde, The Guardian, https:\/\/www.theguardian.com\/commentisfree\/2021\/feb\/02\/instagram-influencers-dubai?CMP=fb_gu&utm_medium=Social&utm_source=Facebook&fbclid=IwAR0dgufIoGQe5QE3_8vKoFH374Kyk7JWMP634tgcLXHOi3Ly4CoWmLlD0kw#Echobox=1612284686<\/p>\n[6]<\/a> Un photographe am\u00e9ricain prend un selfie \u00e0 proximit\u00e9 imm\u00e9diate d\u2019un grizzly dans le Parc National de Katmai, Alaska. Paul Souders \/ Design Pics\/Getty Images\/First Light. Tir\u00e9 de https:\/\/www.theguardian.com\/artanddesign\/2015\/dec\/28\/selfies-danger-death-2015?CMP=share_btn_tw<\/p>\n<\/p><\/div>\n\nMots-cl\u00e9s<\/h3>\n\nMots-cl\u00e9s<\/span><\/span><\/li>\nAnthropologie<\/span><\/a><\/li>\nNum\u00e9rique<\/span><\/a><\/li>\nUsages<\/span><\/a><\/li>\n<\/ul><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/div>\n<\/p>\n","protected":false},"excerpt":{"rendered":"Mis en ligne le 30 septembre 2021 Informations \u00e9dit\u00e9es \u00e0 partir d\u2019une annonce Calenda. Th\u00e9matiques Num\u00e9rique : strat\u00e9gies, dispositifs et usages R\u00e9ponse attendue pour le 01\/11\/2021 Type de r\u00e9ponse R\u00e9sum\u00e9 […]<\/p>\n","protected":false},"author":957,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[28,60],"tags":[354,90,303],"thematique":[39],"sfsic":[],"class_list":["post-19653","post","type-post","status-publish","format-standard","hentry","category-aac-publication","category-article","tag-anthropologie","tag-numerique","tag-usages","thematique-numerique-strategies-dispositifs-et-usages","wp-sticky"],"acf":[],"yoast_head":"\nAmbigu\u00eft\u00e9s num\u00e9riques<\/title>\n<meta name=\"description\" content=\"Dans le cadre du num\u00e9ro 46 de la revue Socio-anthropologie, l\u2019ambigu\u00eft\u00e9 et ses d\u00e9clinaisons seront au c\u0153ur d\u2019une r\u00e9flexion sur les pratiques \u00e0 l\u2019\u0153uvre 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Velkovska J., (2002), \u00ab L\u2019intimit\u00e9 anonyme dans les conversations \u00e9lectroniques sur les webchats <\/em> \u00bb, Sociologie du travail<\/em>, vol. 44, pp. 193\u2013213.<\/p>\nNotes<\/h2>\n[1]<\/a> Voir par exemple \u00ab Romanes eunt domus \u00bb, 9gag.com, URL : https:\/\/9gag.com\/gag\/aVw1dRn ou <\/em>\u00ab Capitol Rotunda m\u00e8me \u00bb, Le Soir, URL : https:\/\/www.lesoir.be\/350269\/article\/2021-01-21\/quand-bernie-sanders-devient-un-meme-viral-sur-les-reseaux-sociaux-photos.<\/p>\n[2]<\/a> https:\/\/dogecoin.com.<\/p>\n[3]<\/a> https:\/\/www.mediapart.fr\/journal\/france\/070621\/des-youtubeurs-d-extreme-droite-simulent-l-execution-d-un-gauchiste.<\/p>\n[4]<\/a> Le Pr\u00e9sident fran\u00e7ais Emmanuel Macron pris en photo alors qu\u2019il accompagne une \u00e9quipe en maraude sociale. Compte Instagram de Soazig de la Moissonni\u00e8re, URL : https:\/\/www.instagram.com\/p\/BuQyCPrBfOv\/?utm_medium=copy_link.<\/p>\n[5]<\/a> Marina Hyde, The Guardian, https:\/\/www.theguardian.com\/commentisfree\/2021\/feb\/02\/instagram-influencers-dubai?CMP=fb_gu&utm_medium=Social&utm_source=Facebook&fbclid=IwAR0dgufIoGQe5QE3_8vKoFH374Kyk7JWMP634tgcLXHOi3Ly4CoWmLlD0kw#Echobox=1612284686<\/p>\n[6]<\/a> Un photographe am\u00e9ricain prend un selfie \u00e0 proximit\u00e9 imm\u00e9diate d\u2019un grizzly dans le Parc National de Katmai, Alaska. Paul Souders \/ Design Pics\/Getty Images\/First Light. Tir\u00e9 de https:\/\/www.theguardian.com\/artanddesign\/2015\/dec\/28\/selfies-danger-death-2015?CMP=share_btn_tw<\/p>\n<\/p><\/div>\n\nMots-cl\u00e9s<\/h3>\n\nMots-cl\u00e9s<\/span><\/span><\/li>\nAnthropologie<\/span><\/a><\/li>\nNum\u00e9rique<\/span><\/a><\/li>\nUsages<\/span><\/a><\/li>\n<\/ul><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/div>\n<\/p>\n","protected":false},"excerpt":{"rendered":"Mis en ligne le 30 septembre 2021 Informations \u00e9dit\u00e9es \u00e0 partir d\u2019une annonce Calenda. Th\u00e9matiques Num\u00e9rique : strat\u00e9gies, dispositifs et usages R\u00e9ponse attendue pour le 01\/11\/2021 Type de r\u00e9ponse R\u00e9sum\u00e9 […]<\/p>\n","protected":false},"author":957,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[28,60],"tags":[354,90,303],"thematique":[39],"sfsic":[],"class_list":["post-19653","post","type-post","status-publish","format-standard","hentry","category-aac-publication","category-article","tag-anthropologie","tag-numerique","tag-usages","thematique-numerique-strategies-dispositifs-et-usages","wp-sticky"],"acf":[],"yoast_head":"\nAmbigu\u00eft\u00e9s num\u00e9riques<\/title>\n<meta name=\"description\" content=\"Dans le cadre du num\u00e9ro 46 de la revue Socio-anthropologie, l\u2019ambigu\u00eft\u00e9 et ses d\u00e9clinaisons seront au c\u0153ur d\u2019une r\u00e9flexion sur les pratiques \u00e0 l\u2019\u0153uvre 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[1]<\/a> Voir par exemple \u00ab Romanes eunt domus \u00bb, 9gag.com, URL : https:\/\/9gag.com\/gag\/aVw1dRn ou <\/em>\u00ab Capitol Rotunda m\u00e8me \u00bb, Le Soir, URL : https:\/\/www.lesoir.be\/350269\/article\/2021-01-21\/quand-bernie-sanders-devient-un-meme-viral-sur-les-reseaux-sociaux-photos.<\/p>\n[2]<\/a> https:\/\/dogecoin.com.<\/p>\n[3]<\/a> https:\/\/www.mediapart.fr\/journal\/france\/070621\/des-youtubeurs-d-extreme-droite-simulent-l-execution-d-un-gauchiste.<\/p>\n[4]<\/a> Le Pr\u00e9sident fran\u00e7ais Emmanuel Macron pris en photo alors qu\u2019il accompagne une \u00e9quipe en maraude sociale. Compte Instagram de Soazig de la Moissonni\u00e8re, URL : https:\/\/www.instagram.com\/p\/BuQyCPrBfOv\/?utm_medium=copy_link.<\/p>\n[5]<\/a> Marina Hyde, The Guardian, https:\/\/www.theguardian.com\/commentisfree\/2021\/feb\/02\/instagram-influencers-dubai?CMP=fb_gu&utm_medium=Social&utm_source=Facebook&fbclid=IwAR0dgufIoGQe5QE3_8vKoFH374Kyk7JWMP634tgcLXHOi3Ly4CoWmLlD0kw#Echobox=1612284686<\/p>\n[6]<\/a> Un photographe am\u00e9ricain prend un selfie \u00e0 proximit\u00e9 imm\u00e9diate d\u2019un grizzly dans le Parc National de Katmai, Alaska. Paul Souders \/ Design Pics\/Getty Images\/First Light. Tir\u00e9 de https:\/\/www.theguardian.com\/artanddesign\/2015\/dec\/28\/selfies-danger-death-2015?CMP=share_btn_tw<\/p>\n<\/p><\/div>\n\nMots-cl\u00e9s<\/h3>\n\nMots-cl\u00e9s<\/span><\/span><\/li>\nAnthropologie<\/span><\/a><\/li>\nNum\u00e9rique<\/span><\/a><\/li>\nUsages<\/span><\/a><\/li>\n<\/ul><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/div>\n<\/p>\n","protected":false},"excerpt":{"rendered":"Mis en ligne le 30 septembre 2021 Informations \u00e9dit\u00e9es \u00e0 partir d\u2019une annonce Calenda. Th\u00e9matiques Num\u00e9rique : strat\u00e9gies, dispositifs et usages R\u00e9ponse attendue pour le 01\/11\/2021 Type de r\u00e9ponse R\u00e9sum\u00e9 […]<\/p>\n","protected":false},"author":957,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[28,60],"tags":[354,90,303],"thematique":[39],"sfsic":[],"class_list":["post-19653","post","type-post","status-publish","format-standard","hentry","category-aac-publication","category-article","tag-anthropologie","tag-numerique","tag-usages","thematique-numerique-strategies-dispositifs-et-usages","wp-sticky"],"acf":[],"yoast_head":"\nAmbigu\u00eft\u00e9s num\u00e9riques<\/title>\n<meta name=\"description\" content=\"Dans le cadre du num\u00e9ro 46 de la revue Socio-anthropologie, l\u2019ambigu\u00eft\u00e9 et ses d\u00e9clinaisons seront au c\u0153ur d\u2019une r\u00e9flexion sur les pratiques \u00e0 l\u2019\u0153uvre 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[2]<\/a> https:\/\/dogecoin.com.<\/p>\n[3]<\/a> https:\/\/www.mediapart.fr\/journal\/france\/070621\/des-youtubeurs-d-extreme-droite-simulent-l-execution-d-un-gauchiste.<\/p>\n[4]<\/a> Le Pr\u00e9sident fran\u00e7ais Emmanuel Macron pris en photo alors qu\u2019il accompagne une \u00e9quipe en maraude sociale. Compte Instagram de Soazig de la Moissonni\u00e8re, URL : https:\/\/www.instagram.com\/p\/BuQyCPrBfOv\/?utm_medium=copy_link.<\/p>\n[5]<\/a> Marina Hyde, The Guardian, https:\/\/www.theguardian.com\/commentisfree\/2021\/feb\/02\/instagram-influencers-dubai?CMP=fb_gu&utm_medium=Social&utm_source=Facebook&fbclid=IwAR0dgufIoGQe5QE3_8vKoFH374Kyk7JWMP634tgcLXHOi3Ly4CoWmLlD0kw#Echobox=1612284686<\/p>\n[6]<\/a> Un photographe am\u00e9ricain prend un selfie \u00e0 proximit\u00e9 imm\u00e9diate d\u2019un grizzly dans le Parc National de Katmai, Alaska. Paul Souders \/ Design Pics\/Getty Images\/First Light. 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[3]<\/a> https:\/\/www.mediapart.fr\/journal\/france\/070621\/des-youtubeurs-d-extreme-droite-simulent-l-execution-d-un-gauchiste.<\/p>\n[4]<\/a> Le Pr\u00e9sident fran\u00e7ais Emmanuel Macron pris en photo alors qu\u2019il accompagne une \u00e9quipe en maraude sociale. Compte Instagram de Soazig de la Moissonni\u00e8re, URL : https:\/\/www.instagram.com\/p\/BuQyCPrBfOv\/?utm_medium=copy_link.<\/p>\n[5]<\/a> Marina Hyde, The Guardian, https:\/\/www.theguardian.com\/commentisfree\/2021\/feb\/02\/instagram-influencers-dubai?CMP=fb_gu&utm_medium=Social&utm_source=Facebook&fbclid=IwAR0dgufIoGQe5QE3_8vKoFH374Kyk7JWMP634tgcLXHOi3Ly4CoWmLlD0kw#Echobox=1612284686<\/p>\n[6]<\/a> Un photographe am\u00e9ricain prend un selfie \u00e0 proximit\u00e9 imm\u00e9diate d\u2019un grizzly dans le Parc National de Katmai, Alaska. Paul Souders \/ Design Pics\/Getty Images\/First Light. Tir\u00e9 de https:\/\/www.theguardian.com\/artanddesign\/2015\/dec\/28\/selfies-danger-death-2015?CMP=share_btn_tw<\/p>\n<\/p><\/div>\n\nMots-cl\u00e9s<\/h3>\n\nMots-cl\u00e9s<\/span><\/span><\/li>\nAnthropologie<\/span><\/a><\/li>\nNum\u00e9rique<\/span><\/a><\/li>\nUsages<\/span><\/a><\/li>\n<\/ul><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/div>\n<\/p>\n","protected":false},"excerpt":{"rendered":"Mis en ligne le 30 septembre 2021 Informations \u00e9dit\u00e9es \u00e0 partir d\u2019une annonce Calenda. Th\u00e9matiques Num\u00e9rique : strat\u00e9gies, dispositifs et usages R\u00e9ponse attendue pour le 01\/11\/2021 Type de r\u00e9ponse R\u00e9sum\u00e9 […]<\/p>\n","protected":false},"author":957,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[28,60],"tags":[354,90,303],"thematique":[39],"sfsic":[],"class_list":["post-19653","post","type-post","status-publish","format-standard","hentry","category-aac-publication","category-article","tag-anthropologie","tag-numerique","tag-usages","thematique-numerique-strategies-dispositifs-et-usages","wp-sticky"],"acf":[],"yoast_head":"\nAmbigu\u00eft\u00e9s num\u00e9riques<\/title>\n<meta name=\"description\" content=\"Dans le cadre du num\u00e9ro 46 de la revue Socio-anthropologie, l\u2019ambigu\u00eft\u00e9 et ses d\u00e9clinaisons seront au c\u0153ur d\u2019une r\u00e9flexion sur les pratiques \u00e0 l\u2019\u0153uvre 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[4]<\/a> Le Pr\u00e9sident fran\u00e7ais Emmanuel Macron pris en photo alors qu\u2019il accompagne une \u00e9quipe en maraude sociale. Compte Instagram de Soazig de la Moissonni\u00e8re, URL : https:\/\/www.instagram.com\/p\/BuQyCPrBfOv\/?utm_medium=copy_link.<\/p>\n[5]<\/a> Marina Hyde, The Guardian, https:\/\/www.theguardian.com\/commentisfree\/2021\/feb\/02\/instagram-influencers-dubai?CMP=fb_gu&utm_medium=Social&utm_source=Facebook&fbclid=IwAR0dgufIoGQe5QE3_8vKoFH374Kyk7JWMP634tgcLXHOi3Ly4CoWmLlD0kw#Echobox=1612284686<\/p>\n[6]<\/a> Un photographe am\u00e9ricain prend un selfie \u00e0 proximit\u00e9 imm\u00e9diate d\u2019un grizzly dans le Parc National de Katmai, Alaska. Paul Souders \/ Design Pics\/Getty Images\/First Light. Tir\u00e9 de https:\/\/www.theguardian.com\/artanddesign\/2015\/dec\/28\/selfies-danger-death-2015?CMP=share_btn_tw<\/p>\n<\/p><\/div>\n\nMots-cl\u00e9s<\/h3>\n\nMots-cl\u00e9s<\/span><\/span><\/li>\nAnthropologie<\/span><\/a><\/li>\nNum\u00e9rique<\/span><\/a><\/li>\nUsages<\/span><\/a><\/li>\n<\/ul><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/div>\n<\/p>\n","protected":false},"excerpt":{"rendered":"Mis en ligne le 30 septembre 2021 Informations \u00e9dit\u00e9es \u00e0 partir d\u2019une annonce Calenda. Th\u00e9matiques Num\u00e9rique : strat\u00e9gies, dispositifs et usages R\u00e9ponse attendue pour le 01\/11\/2021 Type de r\u00e9ponse R\u00e9sum\u00e9 […]<\/p>\n","protected":false},"author":957,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[28,60],"tags":[354,90,303],"thematique":[39],"sfsic":[],"class_list":["post-19653","post","type-post","status-publish","format-standard","hentry","category-aac-publication","category-article","tag-anthropologie","tag-numerique","tag-usages","thematique-numerique-strategies-dispositifs-et-usages","wp-sticky"],"acf":[],"yoast_head":"\nAmbigu\u00eft\u00e9s num\u00e9riques<\/title>\n<meta name=\"description\" content=\"Dans le cadre du num\u00e9ro 46 de la revue Socio-anthropologie, l\u2019ambigu\u00eft\u00e9 et ses d\u00e9clinaisons seront au c\u0153ur d\u2019une r\u00e9flexion sur les pratiques \u00e0 l\u2019\u0153uvre 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[5]<\/a> Marina Hyde, The Guardian, https:\/\/www.theguardian.com\/commentisfree\/2021\/feb\/02\/instagram-influencers-dubai?CMP=fb_gu&utm_medium=Social&utm_source=Facebook&fbclid=IwAR0dgufIoGQe5QE3_8vKoFH374Kyk7JWMP634tgcLXHOi3Ly4CoWmLlD0kw#Echobox=1612284686<\/p>\n[6]<\/a> Un photographe am\u00e9ricain prend un selfie \u00e0 proximit\u00e9 imm\u00e9diate d\u2019un grizzly dans le Parc National de Katmai, Alaska. Paul Souders \/ Design Pics\/Getty Images\/First Light. Tir\u00e9 de https:\/\/www.theguardian.com\/artanddesign\/2015\/dec\/28\/selfies-danger-death-2015?CMP=share_btn_tw<\/p>\n<\/p><\/div>\n\nMots-cl\u00e9s<\/h3>\n\nMots-cl\u00e9s<\/span><\/span><\/li>\nAnthropologie<\/span><\/a><\/li>\nNum\u00e9rique<\/span><\/a><\/li>\nUsages<\/span><\/a><\/li>\n<\/ul><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/div>\n<\/p>\n","protected":false},"excerpt":{"rendered":"Mis en ligne le 30 septembre 2021 Informations \u00e9dit\u00e9es \u00e0 partir d\u2019une annonce Calenda. Th\u00e9matiques Num\u00e9rique : strat\u00e9gies, dispositifs et usages R\u00e9ponse attendue pour le 01\/11\/2021 Type de r\u00e9ponse R\u00e9sum\u00e9 […]<\/p>\n","protected":false},"author":957,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[28,60],"tags":[354,90,303],"thematique":[39],"sfsic":[],"class_list":["post-19653","post","type-post","status-publish","format-standard","hentry","category-aac-publication","category-article","tag-anthropologie","tag-numerique","tag-usages","thematique-numerique-strategies-dispositifs-et-usages","wp-sticky"],"acf":[],"yoast_head":"\nAmbigu\u00eft\u00e9s num\u00e9riques<\/title>\n<meta name=\"description\" content=\"Dans le cadre du num\u00e9ro 46 de la revue Socio-anthropologie, l\u2019ambigu\u00eft\u00e9 et ses d\u00e9clinaisons seront au c\u0153ur d\u2019une r\u00e9flexion sur les pratiques \u00e0 l\u2019\u0153uvre 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[6]<\/a> Un photographe am\u00e9ricain prend un selfie \u00e0 proximit\u00e9 imm\u00e9diate d\u2019un grizzly dans le Parc National de Katmai, Alaska. Paul Souders \/ Design Pics\/Getty Images\/First Light. Tir\u00e9 de https:\/\/www.theguardian.com\/artanddesign\/2015\/dec\/28\/selfies-danger-death-2015?CMP=share_btn_tw<\/p>\n<\/p><\/div>\n\nMots-cl\u00e9s<\/h3>\n\nMots-cl\u00e9s<\/span><\/span><\/li>\nAnthropologie<\/span><\/a><\/li>\nNum\u00e9rique<\/span><\/a><\/li>\nUsages<\/span><\/a><\/li>\n<\/ul><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/div>\n<\/p>\n","protected":false},"excerpt":{"rendered":"Mis en ligne le 30 septembre 2021 Informations \u00e9dit\u00e9es \u00e0 partir d\u2019une annonce Calenda. Th\u00e9matiques Num\u00e9rique : strat\u00e9gies, dispositifs et usages R\u00e9ponse attendue pour le 01\/11\/2021 Type de r\u00e9ponse R\u00e9sum\u00e9 […]<\/p>\n","protected":false},"author":957,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[28,60],"tags":[354,90,303],"thematique":[39],"sfsic":[],"class_list":["post-19653","post","type-post","status-publish","format-standard","hentry","category-aac-publication","category-article","tag-anthropologie","tag-numerique","tag-usages","thematique-numerique-strategies-dispositifs-et-usages","wp-sticky"],"acf":[],"yoast_head":"\nAmbigu\u00eft\u00e9s num\u00e9riques<\/title>\n<meta name=\"description\" content=\"Dans le cadre du num\u00e9ro 46 de la revue Socio-anthropologie, l\u2019ambigu\u00eft\u00e9 et ses d\u00e9clinaisons seront au c\u0153ur d\u2019une r\u00e9flexion sur les pratiques \u00e0 l\u2019\u0153uvre 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