La rencontre des cultures : juxtaposition, dialogue, hybridation? 29

La rencontre des cultures : juxtaposition, dialogue, hybridation?
29 juin mt 11 h 30 -13 h
-
TR29A3
Liturgical celebration of the
marriage in the Syro-malabar
Church (Kerala, India): a model
for cultural integration and
dialogue
Limites et perspectives de la
recherche en management
interculturel : de la description des
différences à l’analyse des pratiques
d’hybridation.
Shaji George
Louis-Marie Clouet
Dharmaram University – Bangalore - ISIT - Paris
[email protected]
Inde
[email protected]
Corps social chinois et corps
ecclésial catholique: deux
rationalités à mettre en dialogue
Jacques Leclerc du Sablon
Ferdinand Verbiest – Manille Philippines
[email protected]
Présidence
Xavier Gravend-Tirole
Université de Lausanne - Suisse
[email protected]
Nom : George
Prénom : Shaji
Titre de votre communication :
Liturgical Celebration of the Marriage in the Syro-Malabar Church (Kerala,
India): A Model for Cultural Integration and Dialogue
Biographie :
Shaji George Kochuthara, CMI : Associate Professor of Moral Theology,
Dharmaram Vidya Kshetram, Bangalore, India; Chief Editor of Asian Horizons,
Dharmaram Journal of Theology; Chairperson, Ethics Committee, St John’s
Medical College, Bangalore; Religious Adviser, Ethics Committee, St Martha’s
Hospital; Head, Asian Regional Committee, CTEWC. He completed his
undergraduate studies at DVK; licentiate and doctoral studies in moral theology
at Gregorian University, Rome. His publications include The Concept of Sexual
Pleasure in the Catholic Moral Tradition (Rome: Gregorian, 2007), Moral
Theology in India Today, ed. (2013) and Revisiting Vatican II: 50 Years of Renewal,
3 Volumes (2014-2015) [Dharmaram Publications] and over 50 articles.
Argumentaire :
Syro-Malabar Liturgical celebration of marriage has integrated elements from
Hindu marriage celebration. In this integration, the common elements are
highlighted, and the unique vision and identity are made clear. Thali [a locket]
which the bridegroom ties on the bride, symbolises the indissoluble union between
them. Manthrakodi [a sari] with which the bridegroom crowns the bride
symbolises the unconditional protection guaranteed to her. The thread used to tie
the Thali is made of 21 threads [3x7] taken from the Manthrakodi, symbolizes
their mutual bonding and love. For Christians, on the Thali there is a cross made
of 21 globelettes, symbolising Christ’s love for the Church, and indicating the
Trinity and the sacraments. On the one hand, the Christian integration of these
symbols shows respect for the religious and cultural practices of Hinduism, and
on the other hand facilitates communication and dialogue between
Hinduism/Indian cultures and Christianity, particularly about the vision of
marriage and values integral to marriage. These symbols communicate the basic
concept of marriage in both religions. At the same time Christian ethics of
marriage based on mutuality and reciprocity, springing from Christ’s love for the
Church is emphasised. Interreligious/intercultural dialogue should be based on
respect for each other, and show the identity and uniqueness of each.
Nom : Clouet
Prénom : Louis-Marie
Titre de votre communication :
Limites et perspectives de la recherche en management interculturel : de la
description des différences à l’analyse des pratiques d’hybridation
Limits and perspectives of research)in intercultural management: from the
description of differences to analyzing hybridation practices
Biographie :
Louis-Marie Clouet est diplômé de Sciences-Po Paris etdocteur en sciences
économiques. De 2009 à 2011, il a été chercheur au Comité d’études des relations
franco-allemandes de l’Institut français des relations internationales (Ifri). Depuis
2009, il est enseignant invité aux Facultés Jésuites de Paris – Centre Sèvres. Il
intègre l’ISIT en 2011 en qualité de responsable de la recherche en management
interculturel, et prend les fonctions de directeur de la recherche en septembre
2014. Ses axes de recherche portent sur la communication et le management
interculturels, le management d’équipes multiculturelles et l’innovation, les
compétences du traducteur et de l’interprète dans des situations de management
et de communication interculturels…
Louis-Marie Clouet graduated from SciencesPo Paris and holds a PhD in
economics. From 2009 till 2011, he was a research fellow in the Study Committee
on French-German Relations of the French Institute of International Relations
(Ifri). Since 2009, he is an invited teacher at the Jesuit Faculties of Paris - Center
Sèvres. He joined ISIT in 2011 as the Head of Research for intercultural
management, and took up the position of Director of Research in September,
2014. His areas of research focus on intercultural communication and
management, management of multicultural teams and innovation, the skills of the
translator and the interpreter in situations of intercultural management and
communication.
Argumentaire :
Nous présenterons dans cette communication les principales approches
épistémologiques du management interculturel, pour montrer leurs limites et
esquisser les pistes actuelles de recherche.
L’approche classique descriptive, principalement développée par Geert Hofstede,
psychologue néerlandais, s’appuie sur une enquête de grande envergure menée à
la fin des années 1970, qui visait à mesurer l’influence des cultures nationales sur
le management. Partant du principe que les cultures sont une programmation
mentale, G. Hofstede a ainsi identifié six dimensions culturelles fondamentales.
Cette approche conduit à un classement des cultures sur un indice de 100, qui
permet des comparaisons. Cependant, cette approche demeure très superficielle
car elle donne très peu d’indications en soi sur les rationalités propres à chaque
culture.
Une autre approche privilégiée par Philippe d’Iribarne s’appuie sur des enquêtes
de terrain ethnologiques, interprétées à partir de l’histoire et de la culture de
chaque pays considéré. Cette approche beaucoup plus qualitative a le mérite de
donner à comprendre « l’univers de sens » qui oriente les pratiques individuelles
et collectives. Les travaux plus récents analysent des pratiques d’hybridation, au
lieu d’une simple sujétion des méthodes de management aux cultures locales, ou
inversement d’une imposition de normes de management d’origine occidentales.
We shall present in this communication the main epistemological approaches of
intercultural management, to show their limits and sketch the current research
perspectives.
The descriptive classic approach, mainly developed by Geert Hofstede, a Dutch
psychologist, leans on a large-scale survey led at the end of the 1970s, which
aimed at measuring the influence of national cultures on management. Based on
the principle that cultures are a mental programming, G. Hofstede identified six
fundamental cultural dimensions. This approach leads to a ranking of national
cultures on an index of 100, which allows comparisons. However, this approach
remains very superficial because it gives very few indications on the rationalities
specific to each culture.
Another approach favored by Philippe d'Iribarne and his colleagues leans on
ethnological inquiries, taking into account from the history and from the
“political” culture of each considered country. This much more qualitative
approach has the merit to provide keys for understanding "the universe of
meaning" which guides the individual and collective practices. The more recent
research works analyze practices of hybridization, instead of a simple subjection
of management to the local cultures, or conversely an imposition of Western
standards of management.
Nom : Leclerc du Sablon
Prénom : Jacques
Titre de votre communication :
Corps social chinois et corps ecclésial catholique :deux rationalités à mettre en dialogue
Chinese social body and Catholic ecclesial body: two ‘rationalities’ to be held in
dialogue.
Biographie :
66 ans , français.
 Prêtre catholique de la ‘Mission de France’, titulaire d’une licence canonique en
théologie (Institut Catholique de Paris). Depuis 2004 membre du Service
Recherche et Formation de la Mission de France.
 Agronome – Ingénieur.
 Diplômé en Langue et civilisation chinoises.
 1978-1988 en Tanzanie comme agronome de projets de développement rural.
 1989–2011 en RP de Chine : (1) Expert pour le Ministère chinois de l’Education
(enseignant d’Economie rurale en université agricole) ; (2) Cadre de direction dans
l’Agro-industrie en Chine; (3) DG de la Chambre de commerce et d’industrie
française en Chine.
 Depuis 2013 : resident à Manille.
66 yo, French National

Catholic priest of ‘Mission de France’ - Canonical License in Theology LST
(Institut Catholique de Paris) – Since 2004, member of the Theological Research
and Formation Commission of ‘Mission de France’

Agronomist– Msc

Post graduate in Chinese Language and Civilization

10 years in Tanzania as Agronomist of rural development projects.

20 years in China (PRC) as (1) Expert for the Ministry of Education (in
Agricultural University) ; (2) Senior Manager in Agro-Industry ; (3) GM of
Franco-Chinese Chamber of Commerce and Industry

Since 2013 in Manila
Argumentaire :
La relation entre la Chine et l’Eglise catholique touche à une donnée essentielle
qui est la relation entre le pouvoir et le religieux en Chine. Ceci apparaît depuis
qu’il y a eu en Chine un projet puis une réalité d’Etat. La même donnée perdure
mais a pris une forme différente depuis 1949 et la naissance de la RP de Chine.
Cette difficulté millénaire entre la Chine et Rome vient de ce que dans la
‘rationalité’ chinoise, propre aux domaines culturel, politique et religieux de ce
pays, le corps social, corps du vivre ensemble est exhaustif de tous les éléments
pouvant le constituer. Il est exclusif vis-à-vis de tout autre corps, en particulier
celui qui appartient à la ‘rationalité’ dominante dans l’Eglise catholique, i.e. le
Corps du Christ qu’est l’Eglise.
Lors de conversations fréquentes avec des jeunes prêtres catholiques chinois, dans
l’accompagnement spirituel et à l’occasion d’échanges sur leurs travaux
universitaires, cette difficulté se dévoile dans ses formes évolutives, ayant traversé
presque deux millénaires jusqu’à l’aube du 21ème siècle : comment être Chinois et
Catholique aujourd’hui en Chine ?
Appuyé sur l’expérience pastoral de ces conversation, nous essaierons de dégager
quelques composantes de ce ‘diptyque’ très particulier du dialogue des rationalités
culturelles et religieuses, entre Pékin et Rome.
The relationship between China and the Catholic Church touches on a key point
which is the relationship between power and religion in China. This appeared
since there was in China a project and later the reality of a State. The same key
point persists but has taken a different form since 1949 and the creation of the
People's Republic of China.
This difficulty which lasted millenniums between China and Rome is that the
Chinese ‘rationality’ specific to cultural, political and religious fields, the social
body or the body of living together is comprehensive of all the elements that may
be part of it. It is exclusive regarding any other body, especially the one that
belongs to the dominant 'rationality’ in the Catholic Church, ie the Body of Christ
which is the Church.
In frequent conversations with young Chinese Catholics Priests in spiritual
direction and when discussing their academic works, this difficulty is revealed
along almost two millennia until the dawn of the 21st century,: how to be Chinese
and Catholic today in China?
Leaning from the experience of these pastoral conversations, we shall try to
identify some components of the very specific 'diptych' of the dialogue of cultural
and religious rationalities, between Beijing and Rome.
Résumé en anglais de votre communication
The relationship between China and the Catholic Church touches on a key point which
is the relationship between power and religion in China. This appeared since there was
in China a project and later the reality of a State. The same key point persists but has
taken a different form since 1949 and the creation of the People's Republic of China.
This difficulty which lasted millenniums between China and Rome is that the Chinese
‘rationality’ specific to cultural, political and religious fields, the social body or the
body of living together is comprehensive of all the elements that may be part of it. It is
exclusive regarding any other body, especially the one that belongs to the dominant
'rationality’ in the Catholic Church, ie the Body of Christ which is the Church.
In frequent conversations with young Chinese Catholics Priests in spiritual direction
and when discussing their academic works, this difficulty is revealed along almost two
millennia until the dawn of the 21st century: how to be Chinese and Catholic today in
China?
We shall try to identify some components of the very specific 'diptych' of the dialogue
of cultural and religious rationalities, between Beijing and Rome.