Membre du Conseil scientifique de l’IRASEC (UMIFRE CNRS-MAEDI) (depuis 2017)
Membre du Comité de pilotage des Journées de la Recherche France-Cambodge (mars 2018), Ambassade de France au Cambodge (2017-2018)
Membre du Conseil scientifique du projet de coopération franco-cambodgien Manusastra (CNRS, IRD, INALCO...) (2012-2014)
Membre du Comité scientifique du Congrès de l’association de psychiatres PsyCause, Siem Reap, Cambodge (2012)
Membre du Conseil scientifique de l’Institut des Humanités de Paris (2012)
Présidente du conseil scientifique du 4e Congrès des études et recherches sur l’Asie et le Pacifique, septembre 2011, Réseau Asie et Pacifique (2010-2011)
Présidente de l’Association française pour la recherche sur l’Asie du Sud-Est (2012-2015) http://www.afrase.org/
Membre nommée de la section 38 au Comité national de la recherche scientifique du CNRS (mandat 2008-2012)
Membre du Conseil de laboratoire de l’Institut de recherche sur l'Asie du Sud-Est contemporaine (UMIFRE CNRS-MEAE (2015-2018)
Membre du Conseil de laboratoire du Centre Asie du Sud-Est (UMR CNRS-EHESS) (2006-2015)
Inscrite sur la liste d’experts de l’ONU dans le procès n°2 du « Tribunal des Khmers Rouges » (Chambres Extraordinaires auprès des Tribunaux Cambodgiens) (2011-2012)
Représentante de la France au Bureau de la European Association for South-East Asian Studies (EUROSEAS) (2007-2012)
Membre du Comité de Liaison et de Travail pour l’Anthropologie en France (travaux préparatoires à la constitution de l'AFEA) (2007-2009)
In April 1998, Pol Pot, the dictator who had been overthrown by his own movement one year earlier, died on the forest plateau of Anlong Veng, near the Thai border, to which the Khmer Rouge had gradually retreated in the 1990s. A modest tomb was erected there, on the very spot where he was cremated. Drawing on fieldwork carried out in October–November 2011, this contribution describes the strange aura which surrounds Pol Pot’s tomb. The latter is the focus of funerary practices unusual in Cambodia, the historical reasons for which are examined in detail. It will be shown that the perpetrator continues to exert an almost supernatural hold over this last bastion of the Khmer Rouge, influencing the ideological and the military, the ritual and the religious spheres alike.
Cambodia is strewn with places of national, local or, most frequently, village importance, considered as potent places, that is to say, places that are said to have agency and a positive or negative power of interaction with human beings. This paper emphasises the constituent principles of potency using case studies based on ethnographic research conducted between 2007 and 2015 in Pursat province, western Cambodia. Beginning with the analysis of the sanctuary of a powerful land guardian spirit called Khleang Muang, the author progressively guides the reader to all the potent places that form a network which spatially tells the legend of the sixteenth-century Khmer King Ang Chan who passed by Pursat, coming from Angkor and settled in Lovek (south of Tonle Sap Lake). Violent death and sacrifices, rituals, spiritual energy called paramī, old buildings, monasteries, precious tableware kept in the soil, trees, stones, termite mounds … all those constituents of the potency of the places are analysed. The author’s discussion of the core of potency (pāramī and paramī) enables her to show how Buddhism and land guardian spirit cults are entangled in a single still hierarchical religious system. Finally, the author analyses how potent places in Cambodia embody a process of localisation of the nation-level institution of monarchy.
Commenting on sociologist Maurice Halbwach’s (1925) influential theoretical essay on memory, Paul Connerton declared that continuing to speak of "collective memory" required recognition that the term subsumed "quite simply facts of communication between individuals." (Connerton 2010: 38
Since the Khmer Rouge genocide (1975–79), Cambodia has been constructed as a victim par excellence, which exists only through Western financial aid and compassion. In this ideological context, non-governmental organizations (NGOs) mushroomed by the hundreds in the 1980s in the refugee camps along the Cambodia–Thailand border. They then flowed into Cambodia during the repatriation process under UNHCR supervision in the early 1990s. Because of the financial weakness of the Cambodian government at that time (when support from the USSR and other socialist countries abruptly ceased), the NGOs gained a powerful position as institutional partners of the government. Taking the example of the medical sector, this article analyses humanitarian ideology and its implementation in Cambodian hospitals in the 1990s. The author explores the contradiction between the Westerners' ‘philosophy of development’ versus the Cambodians' ‘ethic of gift’, based on an ethnographical account of the daily activities in Cambodian hospitals, from an interactionist perspective. The author observes the interactions between the Cambodian staff, the humanitarian NGO staff, the patients and their families, showing how the divergence of moral values, the historical construction of the medical profession and social games create conflict between the humanitarians and the Cambodians. This has a direct impact on the patient–physician relationship. Finally, while millions of dollars and thousands of hours of humanitarian work have been spent in Cambodia, some major public health indices have not been greatly improved.
2012-2015, Integration in Southeast Asia: Trajectories of Inclusion, Dynamics of Exclusion, 7e PCRD européen. University of Hamburg - Germany ; Magdalene College, University of Cambridge - UK ; University of Tallinn - Estonia ; University of Milano-Bicocca - Italy ; University Sains Malaysia - Malaysia ; University of Gadjah Mada - Indonesia ; University of Chiang Mai -Thailand ; Vietnamese Academy of Social Sciences - Vietnam. http://www.seatide.eu/?content=home
2012-2016, Corpses Of Mass Violence and Genocide, Grant (Stg n° 283-617) of the European Research Council. EHESS; Univ. of Manchester (UK), The University of Groningen (Netherlands). http://www.corpsesofmassviolence.eu/
2011-2014, Local Traditions and World Religions :The Appropriation of “Religion” in Southeast Asia and Beyond, Programme ANR franco-allemand. Centre Asie du Sud-Est (UMR CNRS-EHESS-INALCO); Institut für Ethnologie, Universität Heidelberg