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Clozel, Harris and Taylor proposed conjectural generalizations of the classical Ihara's lemma for $\mathrm{GL}_2$, to higher dimensional similitude groups. We prove these conjectures in the so called limit case under some mild hypothesis coming from a level raising theorem of Gee.

In this experiment we investigate whether participants will strategically choose to divulge information about the costs and benefits of a given piece of information in order to maximize gratitude and expect others to do so.

Study of participants' willingness to contribute to help people who brought misfortune on themselves by their own negligence.

Study people's judgments about the victims of misfortune

In a previous experiment, we found that people expect the protagonist to relay the information about the benefits of their advice to those whose benefit is larger. However, the previous set of vignettes and the question were ambiguous, such that they could’ve been interpreted as the protagonist choosing whom to impart the benefits to, not only whom to communicate them. In this experiment, we nevertheless again expect to replicate this finding, i.e. that participants will predict that the protagonist will choose to divulge information about high benefits of a given piece of information (vs. a low benefit).

In this experiment, we investigate whether participants are more likely to choose the high cost of a given piece of information to be known by the interlocutor (in a choice against the low cost) in the indirect compared to the direct condition.

Study of people's judgments on a victim of own negligence.

In this experiment, we investigate: 1) Whether participants are more likely to strategically divulge information without asking for immediate reciprocity. 2) Whether people will predict that others will be more likely to disclose information without waiting for confirmation under time pressure conditions compared to a control condition, in order to be first and elicit more gratitude.

Participants read story about person who experienced misfortune as a result of their own negligence. Participants are asked if they would be willling to give part of their bonus to charity to help such people. Participants are asked to judge the victim's character. We expect that people who donate very little, even in an mimaginary scenario, will derogate the victim's character to excuse their lack of contribution.

This pre-test consists in a survey, in which participants rate the extent to which they judge some behaviors to be examples of negligence, e.g., smoking a cigarette while refueling one's car. Data will be used to create stimuli for further studies of perceptions of negligence.

Persistence of nondegeneracy is a phenomenon that appears in the theory of $\overline{\mathbb{Q}}_l$-representations of the linear group: every irreducible submodule of the restriction to the mirabolic sub-representation of a nondegenerate irreducible representation is nondegenerate. This is not true anymore in general, if we look at the modulo $l$ reduction of some stable lattice. As in the Clozel–Harris–Taylor generalization of global Ihara’s lemma, we show that this property, called nondegeneracy persistence and related to the notion of essentially absolutely irreducible and generic representations in the work of Emerton and Helm, remains true for lattices given by the cohomology of Lubin–Tate spaces. As a global application, we give a new construction of automorphic congruences in the Ribet spirit. Résumé. La persistence de la non dégénérescence est un phénomène qui apparait dans la théorie des $\overline{\mathbb{Q}}_l$-représentations du groupe linéaire: toute sous-représentation irréductible de la restriction au groupe mirabolique d’une représentation irréductible non dégénérée, est non dégénérée. Ce n’est plus le cas en général pour la réduction modulo $l$ d’un réseau stable. Comme dans la généralisation par Clozel-Harris-Taylor du lemme d’Ihara, nous montrons que cette propriété de non dégénérescence, qui est reliée à la notion de représentation essentiellement absolument générique de Emerton-Helm, reste valide pour les réseaux donnés par la cohomologie des espaces de Lubin-Tate. Nous donnons une application de nature globale en construisant des congruences automorphes dans l’esprit du travail de Ribet.

Investigate the degree people in certain scenarios are deemed negligent by a reader

In this experiment, we investigate whether one can attribute gratitude retroactively, when a piece of information that was initially rejected (due to lack of epistemic authority from the source) turns out to be correct and beneficial.

Rationale of the study This study uses vignettes to evaluate whether people attribute more responsibility to the victim of an accident (what is sometimes called victim-blame), when the participants feel that they might have to pay a cost to help that victim. The vignettes describe a person who was victim of an accident because of their neg-ligence. As a result, their family will have to pay a heavy cost. The participants are then asked whether they would like to contribute some of their possible bonus payment for the study, to help victims like the one described in the vi-gnette.

Blame31 study. Pascal Boyer Rationale In this study, we try to investigate whether people generally associate the idea of an unfortunate event (like illness, accidents, etc.) with the idea that some person was re-sponsible for that event. We present participants with vignettes that include cues as to whether the victim of the accident had been negligent, or had taken reasonable precau-tions to avoid some mishap.

We test how the possibility of passing on information that one has received can influence the intensity of gratitude.

We test how beneficiary audience size influences the intensity of gratitude.

Study of the perception of victims of accidents

Supplementary materials for Are Multiple Minimal Outgroup Males Readily Associated with Threat?

This study will document people’s reactions to vignettes, presented as news stories, depicting a person who is the victim of an accident, e.g., a bear attack or a car crash. We evaluate the extent to which the victim is judged to be ‘responsible’ for what happened to them, and whether participants think that, in order to understand what happened, it would be relevant to find out more about the circumstances of the accident or the personality of the victim.

Ritualized behavior, intuitively recognizable by its stereotypy, rigidity, repetition, and apparent lack of rational motivation, is found in a variety of life conditions, customs, and everyday practices: in cultural rituals, whether religious or non-religious; in many children’s complicated routines; in the pathology of obsessive-compulsive disorders (OCD); in normal adults around certain stages of the life-cycle, birthing in particular. Combining evidence from evolutionary anthropology, neuropsychology and neuroimaging, we propose an explanation of ritualized behavior in terms of an evolved Precaution System geared to the detection of and reaction to inferred threats to fitness. This system, distinct from fear-systems geared to respond to manifest danger, includes a repertoire of clues for potential danger as well as a repertoire of species-typical precautions. In OCD pathology, this system does not supply a negative feedback to the appraisal of potential threats, resulting in doubts about the proper performance of precautions, and repetition of action. Also, anxiety levels focus the attention on low-level gestural units of behavior rather than on the goal-related higher-level units normally used in parsing the action-flow. Normally automatized actions are submitted to cognitive control. This ‘swamps’ working memory, an effect of which is a temporary relief from intrusions but also their long-term strengthening. Normal activation of this Precaution System explains intrusions and ritual behaviors in normal adults. Gradual calibration of the system occurs through childhood rituals. Cultural mimicry of this system’s normal input makes cultural rituals attention-grabbing and compelling. A number of empirical predictions follow from this synthetic model.

This volume brings together a collection of seven articles previously published by the author, with a new introduction reframing the articles in the context of past and present questions in anthropology, psychology and human evolution. It promotes the perspective of ‘integrated’ social science, in which social science questions are addressed in a deliberately eclectic manner, combining results and models from evolutionary biology, experimental psychology, economics, anthropology and history. It thus constitutes a welcome contribution to a gradually emerging approach to social science based on E. O. Wilson’s concept of ‘consilience’ . Human Cultures through the Scientific Lens spans a wide range of topics, from an examination of ritual behaviour, integrating neuro-science, ethology and anthropology to explain why humans engage in ritual actions (both cultural and individual), to the motivation of conflicts between groups. As such, the collection gives readers a comprehensive and accessible introduction to the applications of an evolutionary paradigm in the social sciences. This volume will be a useful resource for scholars and students in the social sciences (particularly psychology, anthropology, evolutionary biology and the political sciences), as well as a general readership interested in the social sciences.

Introductory Note Relations between different ethnicities are often fraught with conflict, from mild suspicion to avoidance, discrimination or violent inter-group conflict. In many places, inter-group conflict has consequences for people’s well-being, including their health. But why is that the case? In this article, Rengin Firat, Florian van Leeuwen and I tried to propose a general model of inter-group conflict that would explain these well-documented and sometimes paradoxical public health ...

Introductory Note Why do people perform rituals? Over the world and however far we can go in the past, human groups seem to engage in what we would recognize as, well, ‘rituals’ of some kind or other, even though we may be very unclear about what that term is supposed to convey. Pierre Liénard nudged me to join forces and re-open that question, which used to be central in classical anthropology, together with the additional query, what is the connection (if any) between the collective ceremon...

The domain of ‘folk-economics’ consists in explicit beliefs about the economy held by laypeople, untrained in economics, about such topics as, for example, the causes of the wealth of nations, the benefits or drawbacks of markets and international trade, the effects of regulation, the origins of inequality, the connection between work and wages, the economic consequences of immigration, or the possible causes of unemployment. These beliefs are crucial in forming people’s political beliefs and in shaping their reception of different policies. Yet, they often conflict with elementary principles of economic theory and are often described as the consequences of ignorance, irrationality, or specific biases. As we will argue, these past perspectives fail to predict the particular contents of popular folk-economic beliefs and, as a result, there is no systematic study of the cognitive factors involved in their emergence and cultural success. Here we propose that the cultural success of particular beliefs about the economy is predictable if we consider the influence of specialized, largely automatic inference systems that evolved as adaptations to ancestral human small-scale sociality. These systems, for which there is independent evidence, include free-rider detection, fairness-based partner choice, ownership intuitions, coalitional psychology, and more. Information about modern mass-market conditions activates these specific inference systems, resulting in particular intuitions, for example, that impersonal transactions are dangerous or that international trade is a zero-sum game. These intuitions in turn make specific policy proposals more likely than others to become intuitively compelling, and, as a consequence, exert a crucial influence on political choices.

Why is it that the majority of cultural anthropology is no longer relevant? The debates within this specific field are generally absent from wider academic conversations, its scholars no longer rank amongst the most renowned and significant intellectuals of their day, and its contribution to non-academic discourse is basically nonexistent. This third aspect is even more alarming, given that the actual subject matter of cultural anthropology situates it at the core of pressing social issues. A...

Introductory Note People have views about the economy, about such things as unemployment, trade, taxation, etc. Where do these opinions come from? Explaining that would certainly count as an example of ‘useful’ anthropology or political science, considering that most political programs are based on some particular vision of the way a modern economy works, and how it could be made better. Michael Petersen and I were interested in explaining how people acquire these representations of the econo...

Introductory Note One of the most enduring and most damaging assumptions in the social sciences is the belief that it makes sense to talk about nature and culture, or to part the ‘innate’ from the ‘acquired’ in describing human behavior. Almost as misguided is the recommendation that we should describe behavior as some combination or mixture of these elements—an insipid counsel for moderation that only results in a stubborn incuriosity about what is being ‘mixed’ and how (Pinker, 2002). Again...

Contacts between people from different groups engage a variety of human competencies and motivations, from high-level representations of social categories to visceral responses when confronted with strangers, from cognitive appraisal of conflict to a desire to exclude or even attack ‘others.’ There is a correspondingly diverse set of fields and subfields in psychology and the social sciences focusing on such specific topics as racial prejudice, ingroup bias, ethnic identity, xenophobia, and n...

Most standard social science accounts only offer limited explanations of institutional design, i.e., why institutions have common features observed in many different human groups. Here, we suggest that these features are best explained as the outcome of evolved human cognition, in such domains as mating, moral judgment and social exchange. As empirical illustrations, we show how this evolved psychology makes marriage systems, legal norms and commons management systems intuitively obvious and compelling, thereby ensuring their occurrence and cultural stability. We extend this to propose under what conditions institutions can become ‘natural’, compelling and legitimate, and outline probable paths for institutional change given human cognitive dispositions. Explaining institutions in terms of these exogenous factors also suggests that a general theory of institutions as such is neither necessary nor in fact possible. What are required are domain-specific accounts of institutional design in different domains of evolved cognition.

The essays gathered in this volume were all intended as contributions to what I would like to call a useful and scientific anthropology, two words that may seem a tad presumptuous and require an explanation. First, the useful part. The essays address specific questions such as the following: Why do some social institutions seem ‘natural’ to many people across different cultures? How do people form their views of the economy? Why do human beings engage in ritual behaviors, either pathological ...

Introductory Note This essay starts with the question of why the discipline of cultural anthropology is marginal in public debates, when it should and might be central. (I provide data that may seem dated, but the trends described here have if anything become stronger.) The diagnosis is that this is a self-inflicted wound—and perhaps more interestingly, I try to describe how some kinds of social science do contribute to public discourse. But this is not intended as a series of recommendations...

How is mental dysfunction detected? How do cultural models of mental disorder affect this process of detection? Attempts to answer these questions have not often been made in the research, as they fall between two domains: that of cross-cultural psychiatry (which looks at the dysfunction itself) and anthropological ethno-psychiatry (which looks at cultural models of sanity and insanity). In this paper, I set out a model to illustrate this ‘missing link’ between behavior and cultural models, founded on experiential evidence for intuitive psychology. Typical adult minds contain certain intuitive expectations about mental function and behavior, and these are used to perceive certain sorts of dysfunctional behavior. It appears that there is a ‘catalogue’ of potential behaviors that activate this intuition, and therefore the symptoms that are present in culturally specific folk-understandings of mental dysfunction are also restricted. It is also suggested that certain mental dysfunctions are ‘invisible’ to folk-understandings due to their lack of obvious breaches of principles of intuitive psychology. This standpoint helps us to comprehend the cultural stability and spread of certain views of mental disorder.

Introductory Note Who do we see as mad, and why? How do people decide that some person (possibly themselves) suffers from a mental disorder? History and anthropology tell us that in all human societies, people readily identify some forms of behavior as evidence for some dysfunction. In modern societies, we delegate final decisions about such matters to medical specialists. But that is of course a recent phenomenon (Porter, 2004). And, even in places with psychiatric experts, an individual mus...

Given a irreducible automorphic representation $\Pi$ of a similitude group $G/\mathbb Q$ giving rise to a KHT-Shimura variety, given a local congruence of the local component of $\Pi$ at a fixed place $p$, we justify the existence of a global automorphic representation $\Pi'$ with the same weight and the same level outside $p$ than $\Pi$, such that $\Pi$ and $\Pi'$ are weakly congruent. The arguments rest on the separation of the various contributions coming either from torsion or on the distinct families of automorphic representations, to the modulo $l$ reduction of the cohomology of Harris-Taylor perverse sheaves., Comment: 3 figures

For a maximal ideal $\mathfrak m$ of some anemic Hecke algebra $\mathbb{T}^S$, associated to an irreducible Galois $\overline{\mathbb F}_l$-representation ofdimension $d$, on can also define a Galois $\mathbb{F}_{\mathfrak m}^S$-representation$\rho_{\mathfrak m}$. The length of $\rho_{\mathfrak m} \otimes_{\overline{\mathbb Z}_l} \overline{\mathbb F}_l$ is equal to the number of prime ideals$\widetilde{\mathfrak m} \subset \mathfrak m$ and we try to translatesome of the properties of $\bigl \{ \widetilde{\mathfrak m} \subset \mathfrak m \bigr \}$into those of $\rho_{\mathfrak m} \otimes_{\overline{\mathbb Z}_l} \overline{\math bb F}_l$.For example the level raising (or lowering) property is encoded by the non semi-simplicity of$\rho_{\mathfrak m} \otimes_{\overline{\mathbb Z}_l} \overline{\mathbb F}_l$.

We exhibit cases of a level fixing phenomenon for galoisian automorphic representations of a CM field $F$, with dimension $d \geq 2$. The proof rests on the freeness of the localized cohomology groups of KHT Shimura varieties and the strictness of itsfiltration induced by the spectral sequence associated to the filtration ofstratification of the nearby cycles perverse sheaf at some fixed place $v$ of $F$. The main point is the observation that the action of the unipotentmonodromy operator at $v$ is then given by thoseon the nearby cycles where its order of nilpotency modulo $l$ equals those incharacteristic zero. Finally we infer some consequences concerning level raisingand Ihara's lemma.

Given a KHT Shimura variety provided with an action of its unramified Hecke algebra $\mathbb T$, we proved in a previous work, see also the work of Caraiani-Scholze for other PEL Shimura varieties, that its localized cohomology groups at a generic maximal ideal $\mathfrak m$ of $\mathbb T$, appear to be free. In this work, we obtain the same result for $\mathfrak m$ such that its associated Galois $\overline{\mathbb F}_l$-representation $\overline{��_{\mathfrak m}}$ is irreducible, under the hypothesis that $[F(\exp(2i��/l):F]>d$ where $F$ is the reflex field, $d$ the dimension of the KHT Shimura variety and $l$ the residual characteristic.

National audience; In nearly every documented society, people believe that some misfortunes are caused by malicious group mates using magic or supernatural powers. Here I report cross-cultural patterns in these beliefs and propose a theory to explain them. Using the newly created Mystical Harm Survey, I show that several conceptions of malicious mystical practitioners, including sorcerers (who use learned spells), possessors of the evil eye (who transmit injury through their stares and words), and witches (who possess superpowers, pose existential threats, and engage in morally abhorrent acts), recur around the world. I argue that these beliefs develop from three cultural selective processes: a selection for intuitive magic, a selection for plausible explanations of impactful misfortune, and a selection for demonizing myths that justify mistreatment. Separately, these selective schemes produce traditions as diverse as shamanism, conspiracy theories, and campaigns against heretics—but around the world, they jointly give rise to the odious and feared witch. I use the tripartite theory to explain the forms of beliefs in mystical harm and outline 10 predictions for how shifting conditions should affect those conceptions. Societally corrosive beliefs can persist when they are intuitively appealing or they serve some believers’ agendas.

Let $Sh_K(G,\mu)$ be a Shimura variety of KHT type, as introduced in Harris-Taylor book, associated to some similitude group $G/\mathbb Q$ and a open compact subgroup $K$ of $G(\mathbb A)$. For any irreducible algebraic $\overline{\mathbb Q}_l$-representation $\xi$ of $G$, let $V_\xi$ be the $\mathbb Z_l$-local system on $Sh_K(G,\mu)$. From my paper about p-stabilization, we know that if we allow the local component $K_l$ of $K$ to be small enough, then there must exists some non trivial cohomology classes with coefficient in $V_\xi$. The aim of this paper is then to construct explicitly such torsion classes with the control of $K_l$. As an application we obtain the construction of some new automorphic congruences between tempered and non tempered automorphic representations of the same weight and same level at $l$.

A particular case of Bergeron-Venkatesh's conjecture predicts that torsion classes in the cohomology of Shimura varieties are rather rare. According to this and for Kottwitz-Harris-Taylor type of Shimura varieties, we first associate to each such torsion class an infinity of irreducible automorphic representations in characteristic zero, which are pairwise non isomorphic and weakly congruent. Then, using completed cohomology, we construct torsion classes in regular weight and then deduce explicit examples of such automorphic congruences., Comment: compared to arXiv:1610.10020, to construct torsion we simply use completed cohomology

Insufficient volume of the future liver remnant (FLR) is a major cause of non-resectable disease in patients presenting with primary or metastatic liver tumours. The objective of this study was to evaluate the safety and efficacy of the combined preoperative portal and hepatic vein embolization (biembolization) before extended right liver resections. This retrospective study was performed in a tertiary centre between 2014 and 2015. Combined right portal and hepatic vein embolization (biembolization) was proposed, as an alternative to ALPPS procedure, for all patients with primary or metastatic liver tumour, before right extended hepatectomy. CT scan liver volumetry was assessed before biembolization, three weeks after biembolization and one week after surgery. Seven patients underwent biembolization. All patients had right portal vein embolization (PVE) combined with right hepatic vein embolization (HVE, n = 4), median HVE (n = 2) and right + median HVE (n = 1). Three patients had preoperative liver disease and two received preoperative chemotherapy. No biembolization procedure-related complications occurred. The mean FLR regeneration rate was 52.6% (range: 18.2–187.9) after the biembolization. One patient with gallbladder carcinoma was not operated because of peritoneal carcinomatosis diagnosed after the biembolization. The remnant six patients did not develop postoperative liver failure. Biembolization seems to induce safe, reproducible and effective FLR growth before extended right hepatectomy, in patients with primary or metastatic liver tumour.

For a maximal ideal $\mathfrak m$ of some anemic Hecke algebra $\mathbb{T}^S_\xi$ of a similitude group of signature $(1,d-1)$, one can associate a Galois $\overline{\mathbb F}_l$-representation $\overline \rho_{\mathfrak m}$ as well as a Galois $\mathbb{T}_{\xi,\mathfrak m}^S$-representation $\rho_{\mathfrak m}$. For $l\geq d$, on can also define a monodromy operator $\overline N_{\mathfrak m}$ (resp. $N_{\mathfrak m} \otimes_{\overline{\mathbb Z}_l} \overline{\mathbb F}_l$) on $\overline \rho_{\mathfrak m}$ (resp. on $\rho_{\mathfrak m} \otimes_{\overline{\mathbb Z}_l} \overline{\mathbb F}_l$) giving rise to partitions $\underline{\bar d_{\mathfrak m}}$ (resp. $\underline d_{\mathfrak m}$) of $d$. As with Mazur's principle, analysing the difference between these partitions, we infer informations about the liftings of $\overline \rho_{\mathfrak m}$ in characteristic zero., Comment: 34

We tackle three related problems. The first deals with freeness of localized cohomology groups of Harris-Taylor perverse sheaves, defined on the special fiber of some Kottwitz-Harris-Taylor Shimura variety. We then study the nilpotent monodromy operator acting both on the global cohomology of KHT Shimura variety and on the perverse sheaf of vanishing cycles. We then exhibe cases of level fixing phenomenon in the sense where the level at some fixed place of any rise in characteristic zero of an irreducible automorphic representation, is fixed equals to the one modulo l.

International audience; The Mazur principle give simple conditions for an irreducible unramified F l-representation coming from a modular form of level Γ 0 (N p) to come for some modular form of level Γ 0 (N). The aim of this work is to give a generalization of this principle in higher dimension for some particular extended inner forms non quasi split of a unitary group studying the torsion cohomology classes of Shimura varieties of Kottwitz-Harris-Taylor type within its link with the local monodromy degeneracy.; Le principe de Mazur fournit des conditions simples pour qu'une F l-représentation irréductible non ramifiée provenant d'une forme modulaire de niveau Γ 0 (N p) provienne aussi d'une forme de niveau Γ 0 (N). L'objectif de ce travail est de proposer une généralisation de ce principe en dimension supérieure pour certaine formes intérieures étendues non quasi-déployée d'un groupe unitaire en étudiant la torsion dans la cohomologie des variétés de Shimura dites de Kottwitz-Harris-Taylor en lien avec la dégénérescence de la monodromie locale.

International audience; The Mazur principle give simple conditions for an irreducible unramified F l-representation coming from a modular form of level Γ 0 (N p) to come for some modular form of level Γ 0 (N). The aim of this work is to give a generalization of this principle in higher dimension for some particular extended inner forms non quasi split of a unitary group studying the torsion cohomology classes of Shimura varieties of Kottwitz-Harris-Taylor type within its link with the local monodromy degeneracy.; Le principe de Mazur fournit des conditions simples pour qu'une F l-représentation irréductible non ramifiée provenant d'une forme modulaire de niveau Γ 0 (N p) provienne aussi d'une forme de niveau Γ 0 (N). L'objectif de ce travail est de proposer une généralisation de ce principe en dimension supérieure pour certaine formes intérieures étendues non quasi-déployée d'un groupe unitaire en étudiant la torsion dans la cohomologie des variétés de Shimura dites de Kottwitz-Harris-Taylor en lien avec la dégénérescence de la monodromie locale.

Persitence of non degeneracy is a phenomenon which appears in the theory of $\overline{\mathbb{Q}}_l$-representations of the linear group: every irreducible submodule of the restriction to the mirabolic subgroup of an non degenerate irreducible representation is non degenerate. This is no more true in general, if we look at the modulo l reduction of some stable lattice. As in the Clozel-Harris-Taylor generalization of global Ihara's lemma, we show that this property, called non degeneracy persitence, remains true for lattices given by the cohomology of Lubin-Tate spaces.

We first give a relative flexible process to construct torsion cohomology classes for Shimura varieties of Kottwitz-Harris-Taylor type with coefficient in a non too regular local system. We then prove that associated to each torsion cohomology class, there exists a infinity of irreducible automorphic representations in characteristic zero, which are pairwise non isomorphic and weakly congruent., Nous donnons d'une part un procédé relativement souple de construction de classes de cohomologie de torsion dans la cohomologie d'une variété de Shimura de type Kottwitz-Harris-Taylor à coefficients dans un système local pas trop régulier. D'autre part nous montrons qu'associée à toute classe de cohomologie de torsion, il existe une infinité de représentations irréductibles automorphes cohomologiques, en caractéristique nulle, qui sont deux à deux non isomorphes et faiblement congruentes au sens.

Using $l$-adic completed cohomology in the context of Shimura varieties of Kottwitz-Harris-Taylor type attached to some fixed similitude group $G$, we prove, allowing to increase the levet at $l$, some new automorphic congruences between any degenerate automorphic representation with a non degenerate one of the same weight., arXiv admin note: text overlap with arXiv:1712.06824

We study the torsion cohomology classes of Shimura varieties of type Kottwitz-Harris-Taylor andwe show that " up to an arbitrary place " one can raise them to an automorphic representation.In application, to any mod $l$ system of Hecke eigenvalues appearingin the $\overline{\mathbb F}_l$-cohomology of a Shimura's variety of Kottwitz-Harris-Taylor type, we associatea $\overline{\mathbb F}_l$-Galois representation which Frobenius eigenvalues are given by Hecke's.Compared to the highly more general construction of Scholze, we gain both the simplicity of the proof and the control at places ramified and at those dividing $l$., On étudie les classes de cohomologie de torsion des variétés de Shimura de type Kottwitz-Harris-Tayloret on montre qu'elles se relèvent " à une place arbitraire près " en une représentation automorphe.En application à tout système de valeurs propres de Hecke modulo $l$ apparaissant dans la $\overline{\mathbb F}_l$-cohomologie d'une variété de Shimura de type Kottwitz-Harris-Taylor, on associe une $\overline{\mathbb F}_l$-représentation galoisienne dont les valeurs propres des Frobenius sont données par celles de Hecke.Par rapport à la construction bien plus générale de Scholze, on gagneà la fois la simplicité des arguments et le contrôle aux places ramifiées et à celles divisant $l$.