Histoire génétique d’une population Antemoro du Sud-est malgache.

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Genome-wide evidence of Austronesian-Bantu admixture and cultural reversion in a hunter-gatherer group of Madagascar.

International audienceLinguistic and cultural evidence suggest that Madagascar was the final point of two major dispersals of Austronesian- and Bantu-speaking populations. Today, the Mikea are described as the last-known Malagasy population reported to be still practicing a hunter-gatherer lifestyle. It is unclear, however, whether the Mikea descend from a remnant population that existed before the arrival of Austronesian and Bantu agriculturalists or whether it is only their lifestyle that separates them from the other contemporary populations of South Madagascar. To address these questions we have performed a genome-wide analysis of >700,000 SNP markers on 21 Mikea, 24 Vezo, and 24 Temoro individuals, together with 50 individuals from Bajo and Lebbo populations from Indonesia. Our analyses of these data in the context of data available from other Southeast Asian and African populations reveal that all three Malagasy populations are derived from the same admixture event involving Austronesian and Bantu sources. In contrast to the fact that most of the vocabulary of the Malagasy speakers is derived from the Barito group of the Austronesian language family, we observe that only one-third of their genetic ancestry is related to the populations of the Java-Kalimantan-Sulawesi area. Because no additional ancestry components distinctive for the Mikea were found, it is likely that they have adopted their hunter-gatherer way of life through cultural reversion, and selection signals suggest a genetic adaptation to their new lifestyle

Genome-wide evidence of Austronesian-Bantu admixture and cultural reversion in a hunter-gatherer group of Madagascar.

International audienceLinguistic and cultural evidence suggest that Madagascar was the final point of two major dispersals of Austronesian- and Bantu-speaking populations. Today, the Mikea are described as the last-known Malagasy population reported to be still practicing a hunter-gatherer lifestyle. It is unclear, however, whether the Mikea descend from a remnant population that existed before the arrival of Austronesian and Bantu agriculturalists or whether it is only their lifestyle that separates them from the other contemporary populations of South Madagascar. To address these questions we have performed a genome-wide analysis of >700,000 SNP markers on 21 Mikea, 24 Vezo, and 24 Temoro individuals, together with 50 individuals from Bajo and Lebbo populations from Indonesia. Our analyses of these data in the context of data available from other Southeast Asian and African populations reveal that all three Malagasy populations are derived from the same admixture event involving Austronesian and Bantu sources. In contrast to the fact that most of the vocabulary of the Malagasy speakers is derived from the Barito group of the Austronesian language family, we observe that only one-third of their genetic ancestry is related to the populations of the Java-Kalimantan-Sulawesi area. Because no additional ancestry components distinctive for the Mikea were found, it is likely that they have adopted their hunter-gatherer way of life through cultural reversion, and selection signals suggest a genetic adaptation to their new lifestyle

Genome-wide evidence of austronesian-bantu admixture and cultural reversion in a hunter-gatherer group of Madagascar

International audienceLinguistic and cultural evidence suggest that Madagascar was the final point of two major dispersals of Austronesian- and Bantu-speaking populations. Today, the Mikea are described as the last-known Malagasy population reported to be still practicing a hunter-gatherer lifestyle. It is unclear, however, whether the Mikea descend from a remnant population that existed before the arrival of Austronesian and Bantu agriculturalists or whether it is only their lifestyle that separates them from the other contemporary populations of South Madagascar. To address these questions we have performed a genome-wide analysis of >700,000 SNP markers on 21 Mikea, 24 Vezo, and 24 Temoro individuals, together with 50 individuals from Bajo and Lebbo populations from Indonesia. Our analyses of these data in the context of data available from other Southeast Asian and African populations reveal that all three Malagasy populations are derived from the same admixture event involving Austronesian and Bantu sources. In contrast to the fact that most of the vocabulary of the Malagasy speakers is derived from the Barito group of the Austronesian language family, we observe that only one-third of their genetic ancestry is related to the populations of the Java-Kalimantan-Sulawesi area. Because no additional ancestry components distinctive for the Mikea were found, it is likely that they have adopted their hunter-gatherer way of life through cultural reversion, and selection signals suggest a genetic adaptation to their new lifestyle

Amérindianités et savoirs

Amérindianités et savoirs : le regard des sciences humaines et sociales Le croisement de perspectives sur la thématique « Amérindianités et savoirs » s’est imposé pour plusieurs raisons aux deux co-organisateurs du colloque « Amérindianités et savoirs », tenu du 19 au 21 mars 2014, à l’université de Poitiers, qui a fait suite aux deux journées d’études « Amérindianités » de 2012 : « Nations et identités », du lundi 20 février ; et « Perspectivismes », vendredi 23 mars, toujours à l’Université de Poitiers. La première de ces raisons est le constat effarant du clivage persistant entre les communautés autochtones et les sociétés et gouvernement en place, à très peu d’exceptions près. Comment aborder ce problème, devenu question, de la si difficile compréhension entre peuples indigènes et sociétés plus récentes et dominantes à partir d’une posture scientifique. En toute humilité, il s’agit d’abord de diversifier les approches, les points de vue pour tenter d’enrichir la démarche. Il s’agit aussi de se ré-interroger sur ce que l’on ne parvient pas à suffisamment appréhender. La démarche réflexive sur nos méthodes d’établissement des savoirs entre bien entendu en jeu. Mais nous avons surtout souhaité dans ce volume tenter de porter un regard sur les savoirs autochtones tels qu’ils ont participé et participent aujourd’hui à la définition et à la perpétuation des Amérindianités. La question de l’altérité est nécessairement prégnante. Il y a peu de trajectoires autochtones qui puissent se prévaloir d’une indépendance fonctionnelle vis-à-vis de la société élargie. À défaut de pouvoir présenter ici[1] des points de vue émanant de chercheurs autochtones, les douze articles proposés croisent les perspectives de chercheurs d’Amérique du Sud, d’Amérique du Nord et de France. Les études des rapports entre Amérindianités et savoirs portent ainsi sur cinq pays : le Brésil, la Colombie, le Mexique, les Etats-Unis et le Canada, ainsi que sur les périodes allant du XVIe au XXIe siècle. Cette pluralité d’études et de contextes analytiques met en lumière la densité des savoirs autochtones qu’il s’agisse de leur prise en compte dans le cadre de cursus et d’organisations universitaires (Susanne Berthier-Foglar, Miriam Hernández Reyna), dans celui de contributions au cyberespace (Louise Vigneault), au système de justice (Nayeli Lima Báez), au développement de ressources minières et énergétiques (Sandrine Tolazzi), à la science médicinale (Amaia Cabranes), à la muséologie (Julie Bibaud) ou au sport (Jean-Pierre Augustin). Les quatre derniers articles insistent sur la singularité des savoirs autochtones (Teresa Quesada-Magaud), de même que sur leur potentiel de résilience face à l’opposition et à la répression qu’ils ont subies (Élise Capredon, Pedro Ojeda et Genny Sierra, Luz Bermúdez). [1] Deux chercheurs autochtones ont participé au colloque. Leurs articles sont publiés dans un autre volume qui aborde la thématique Amérindianités et savoirs sous un angle plus théorique, à paraître aux presses de l’université Laval, Canada, en 2016

Tracing Arab-Islamic Inheritance in Madagascar: Study of the Y-chromosome and Mitochondrial DNA in the Antemoro

International audienceMadagascar is located at the crossroads of the Asian and African worlds and is therefore of particular interest for studies on human population migration. Within the large human diversity of the Great Island, we focused our study on a particular ethnic group, the Antemoro. Their culture presents an important Arab-Islamic influence, but the question of an Arab biological inheritance remains unresolved. We analyzed paternal (n=129) and maternal (n=135) lineages of this ethnic group. Although the majority of Antemoro genetic ancestry comes from sub-Saharan African and Southeast Asian gene pools, we observed in their paternal lineages two specific haplogroups (J1 and T1) linked to Middle Eastern origins. This inheritance was restricted to some Antemoro sub-groups. Statistical analyses tended to confirm significant Middle Eastern genetic contribution. This study gives a new perspective to the large human genetic diversity in Madagascar