Ce que le chamanisme peut nous apprendre - Dialogue avec Sébastien Baud

Shamanism fascinates the West, and for good reason. It's a way of thinking, a practice, encompassing everything we've forgotten: the other, the non-self, nature. But to avoid caricaturing it or too quickly reducing the unknown to the known, it's best to discuss it with those who truly understand it. They are rare, and Sébastien Baud, our guest for this Dialogue, is one of them. Sébastien's book: http://www.michel-lafon.fr/livre/2879... My course on shamanism: https://cours.fabricemidal.com/cours-... My website: https://www.fabricemidal.com Reso, my meditation school: https://www.reso.co Directed, filmed, and sound recorded by: Alexandre Agostini Edited by: Constance Haond Keywords: Since the dawn of time, shamans have fascinated us. Who are they? What is their role? What are their tools? How does one become a shaman? Richly illustrated, this book depicts the evolution of the shaman figure in the Western imagination. From the earliest accounts of encounters with shamans to the stories of contemporary practitioners, ethnologist Sébastien Baud explores the connections between the visible and invisible, human and animal, culture and nature, as conceived by shamanic societies. Corine Sombrun, in turn, presents the fascinating quest for links between trance and neuroscience. A true journey through time to discover shamanism, past and present. Sébastien Baud is an ethnologist specializing in American studies and shamanism, particularly the practices of managing randomness observed in the central Andes and the Amazonian foothills. Specifically, he has been working with Quechua-speaking populations in the Cusco region of Peru since 1998. And since 2007, he has worked with the Awajun (a Jivaro language family) living on the Upper Marañón River and its tributaries, primarily the Cenepa, the Chiriacu, and the Nieva (Peru). He also works with people passing through Europe and South America: traveling shamans and individuals involved in alternative spiritualities, seeking powerful experiences, meaning, or self-discovery, and who demonstrate a valued relationship with the unknown. His work focuses on the knowledge mobilized and how it is transmitted, psychotropic plants and ritual intoxications, the processes of personal development and trances, improvised rituals, and new spiritualities and their appeal to alternative experiences of reality. In general, he situates his work from a sensory experience, both participant and floating observation, and in a theoretical perspective that takes into consideration discursive situations and the singular character of individual experience, which is central in his view to the production of ethnological knowledge.