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              <p>This paper presents us with waste; buried, burnt, flushed away, it nevertheless lies at the very heart of our (all too?) material culture, its presence a malodorous affront to what we call "society". In reading in its decomposing forms the "spirit" of a people that once inhabited and enlivened it (Pels 1998, p.91), my argument is that theories of material culture prevent anthropology taking waste seriously enough. Through the work of Mary Douglas and Daniel Miller, I explore how waste draws our attention how the "animism" implicit within their theories of the social remains complicit in the problematic separation of a lively world of human sociality -even one enlarged to include all our "stuff" (Miller 2010) -from the non-social, pre-given world of "brute" materials (Tilley 2007) from which it is constructed. Yet waste itself teems with other, much more than human, kinds of life that gesture beyond this limiting anthropocentrism, towards the metabolic approach elaborated in the second half of this paper, that draws on the work of Tim Ingold and Joshua Reno. On the far side of theories fashioned in the image of society, waste becomes a means for thinking sociality otherwise (Reno 2014).</p>
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              <p>Cet article nous présente des déchets ; enterrés, brûlés, évacués, ils se trouvent néanmoins au cœur même de notre culture (trop?) matérielle, leur présence une insulte odieuse à ce que nous appelons la " société ". En lisant dans ses formes en décomposition l'« esprit » d'un peuple qui l'a autrefois habité et animé (Pels 1998, p.91), mon argument est que les théories prédominantes de la culture matérielle empêchent l'anthropologie de prendre les déchets suffisamment au sérieux. A travers une lecture critique des travaux de Mary Douglas et Daniel Miller, je soutiens que prendre les déchets au sérieux nous permet de voir comment l'« animisme » implicite dans leurs théories du social, plus ou moins matérialistes, les rend complices de la séparation problématique entre un monde vivant de socialité humaine - même élargi pour inclure toutes nos « choses » (Miller 2010) - et le monde « naturel »  et des matériaux « bruts » (Tilley 2007).  En deçà de nos images de la société, les déchets eux-mêmes regorgent d'autres types de vie, bien plus qu'humains, qui vont au-delà de cet anthropocentrisme limitatif, vers l'approche métabolique élaborée dans la seconde moitié de cet article, qui s'appuie sur les travaux de Tim Ingold et Joshua Reno. Aux antipodes des théories façonnées à l'image de la société, le déchet devient un moyen de penser la socialité autrement (Reno 2014).</p>
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