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Cities part 3: It was twenty years ago…

…not today, but this spring, at least. The students were protesting in Tiananmen square, my favourite teacher was soon to give me a poem saying something like “when I was 18 I knew everything…” and I was going to Paris with three friends for three weeks. (And on the radio, they frequently reminded us that it was twenty years ago that Sergeant Pepper’s Lonely Heart Club Band was released. 1969 seemed like another world in 1989. I find it hard to believe that the same amount of time had passed between ‘69 and ’89, as between ‘89 and now. For kids today the same is of course the case: “Ha! You didn’t live in the 80ies!” my boy… eh husband was told when he lectured some kids in the library where he works some facts about that decade. For my son, born two days after the election of the first black American president, the1980ies will in an ancient millennium long time passed.)
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I had been to Paris for two days the year before with a language school. Four of us had been allowed to hang around by ourselves, because one of the Swedes had spent a couple of years in Paris with his parents when he was around 5. (His mother, an artist of some kind, actually made a children’s book about him going to an authoritarian and hierarchical French kinder garden.) We went to Jim Morrison’s grave at Père Lachaise, of course (it was 1988), and dined at something which must have been the old existentialist hangout at the left bank, La Coupole.

– Already here in my writing, thus also in my experiences from that city, the hallmark of my relationship with it is present. Paris has always been a bit different for me. I do different things there than I do in other place, because it is different. When I went to London with my mum when I was thirteen, I was crazy about Boy George and English decadent popculture with transvestites, post-punks, drugs, costumes and make-up and discos and parties I could never go to. I looked at the diversity of people in the streets of London with awe and… VÆÆÆ! Enough for today, obviously!

…not today, but this spring, at least. The students were protesting in Tiananmen square, my favourite teacher was soon to give me a poem saying something like “when I was 18 I knew everything…” and I was going to Paris…

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Boycott Israel? – More anthropologists on Gaza (II)

LINKS UPDATED 26.10.2023 (text changed, name removed, see comments below) Four anthropologists are among a long list of scholars who in The Guardian call for a boycott of Israel:

We must do what we can to stop Israel from winning its war. Israel must accept that its security depends on justice and peaceful coexistence with its neighbours, and not upon the criminal use of force.

We believe Israel should immediately and unconditionally end its assault on Gaza, end the occupation of the West Bank, and abandon all claims to possess or control territory beyond its 1967 borders. We call on the British government and the British people to take all feasible steps to oblige Israel to comply with these demands, starting with a programme of boycott, divestment and sanctions.

Sarah at Once Upon a Time an Anthropologist Wrote reports about more protests at British Universities in her post How Academic World Reacted Toward the War on Gaza

Maximilian Forte at Open Anthropology has posted more info on boycott activities in Canada and university protests in Britain.

In the US on the other hand 3 students, who protested against Israel’s attacks, were arrested (one of them an anthropologist).

The question of academic boycott was also discussed at a seminar that Thomas Hylland Eriksen organized with his colleages at the research project Culcom. Personally, I am not sure if boycott is the way to go, but I liked the “smart boycott” that political scientist Nils Butenschøn suggested. If you collaborate with Israel you should be sure that the Israeli institution does not discriminate or support acts that breache international law.

What role should academics play in situations like these in Gaza? Theologian Anne Hege Grung said that the conflict is held up by myths. Our job is to deconstruct these myths.

Israeli anthropologist Jeff Halper is one of those intellectuals who does exactly that, she said. Last year he arranged a boat trip to Gaza in order to break the Israeli blockade. There, he formulated a message to his fellow Israelis:

(1) Despite what our political leaders say, there is a political solution to the conflict and there are partners for peace. If anything, we of the peace movement must not allow the powers-that-be to mystify the conflict, to present it as a “clash of civilizations.” The Israeli-Palestinian conflict is political and as such it has a political solution;

(2) The Palestinians are not our enemies. In fact, I urge my fellow Israeli Jews to disassociate from the dead-end politics of our failed political leaders by declaring, in concert with Israeli and Palestinian peace-makers: We refuse to be enemies. And

(3) As the infinitely stronger party in the conflict and the only Occupying Power, we Israelis must accept responsibility for our failed and oppressive policies. Only we can end the conflict.

His report of the trip can be read on the blog by Ted Swedenburg, another blogging anthropologist. Swedenburg is professor at the University of Arkansas and editorial committee member of the Middle East Report. He has blogged a lot about the Gaza-conflict.

In an earlier post I’ve mentioned several antropologists who try to do something similar. In a more recent post, Maximilian Forte analyzes and criticizes the myths spread by American media:

So THE WORLD trembles with love at the mere mention of “Obama,” while all those who oppose Israeli genocide and demonstrated against it were “Muslims.” In the meantime, the only real threat to peace is Hamas, and its bottle rockets.

Palestinians, not being white, European, privileged allies of the U.S., unlike Israelis, are less than human, and less than important, except as “obstacles.” All that Israel ever does is respond and get provoked, it never initiates — a pristine white victim of irrational brown people, you can almost hear its maiden-like screams across the white Atlantic.

With “reporting” like this, the media will keep anthropologists in business for a long time to come, as we try to clean up the damage they cause in creating a deranged culture of war and hatred. And it is hatred, a subtle, insidious, and racist hatred that motivates and encourages AP to write the kind of articles about Gaza as it has.

Then, I found a post by Palestinian anthropologist Khalil Nakhleh who concludes:

The only future for us, as an indigenous national minority that can exercise our inherited basic human rights on our land and that can achieve true justice and equality, is to reclaim and re-assert our narrative. (…) Our repossessed narrative cannot be a reinterpretation of our history as a dull shadow of Jewish-Zionist narrative. Our repossessed narrative must be based on the deconstruction of the racist Zionist-Ashkenazi system, which itself is a precondition for such a just solution. The existing Israeli system is, by definition, racist and exclusivist, and it is inherently and structurally incapable of providing justice and genuine equality to my Palestinian people.

Today, Anthropologist Smadar Lavie emailed me a link to her text Sacrificing Gaza to revive Israel’s Labor party. She reminds us of the different groups within the Israeli society and writes that it was mostly was the Mizrahim (Jews with origin in the Arab and Muslim World) who have been hit by the Hamas missiles. The Israeli European elite “imported” them “as a demographic shield against the Arab enemy”.

Smadar Lavie has put lots of papers online.

Finally, the anthropologists Kerim Friedman and Kiven Strohm have set up the wikipage “Understanding Gaza”

For more comments by anthropologists see my first posts: Anthropologists on the war on Gaza

LINKS UPDATED 26.10.2023 (text changed, name removed, see comments below) Four anthropologists are among a long list of scholars who in The Guardian call for a boycott of Israel:

We must do what we can to stop Israel from winning its…

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Anthropological activism in Pakistan with lullabies

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A few days ago, Pakistani anthropologist Samar Minallah lauched a “video song”, a tribute to little girls in all the regions of Afghanistan and Pakistan where schools are being destroyed, depriving girls of their right to education, The News reports.

The song ‘Allaho: A Lullaby for You, My Daughter’ (both in Dari and Pashto) is one of the first lullabies that have been dedicated to girls according to the news report. Traditionally lullabies are made for sons alone. The new song is “a welcome break from the traditional practice”:

The production and launch of the song has acquired an added significance in that hundreds of schools have been burnt down in recent months both in Pakistan and Afghanistan by those who are not ready to allow girl education despite the fact that women constitute almost half of the population of both the neighbouring countries.
(…)
One of the verses in Pashto is: ‘Ookhiyaara sha taleem oka; Da tol jahan tazeem oka; Da khalqo khidmatgaara sha; Har kaar pa lowar tasleem oka’ If translated into English, it means: ‘Become clever and educated; Respect and serve mankind; Ready for the challenges of life; Learning makes the journey of life easy.’

Samar Minallah is a Pukhtun (Pashtun / Pashto) from the North-West Frontier Province who has done her MPhil in Anthropology and Development at the University of Cambridge. She heads Ethnomedia, an organisation in Islamabad that works in the field of media and communications for a social change. She is the winner of Perdita Huston Human Rights Activist Award 2007 for effectively using electronic media to highlight the lives of women in Pakistan.

UPDATE (via pukhtunwomen.org) The video is now availabe on youtube:

Allaho--A lullaby for you my daughter

Samar Minallah has produced lots of documentaries, among others ‘Swara — A Bridge Over Troubled Waters’. ‘Swara’ is the name of a practice where minor girls are given away as compensation to end disputes between different families. Even swara killings occur. Although officially outlawed in Pakistan, the custom prevails.

In the documentary a “tribal leader” says about one of the swara girls:

“She is the prize of my son’s death and will be treated accordingly, I’ll taunt and humiliate her for she’s the price paid for my son’s death. She’s not part of the family and cannot partake in any rituals or festivities.”

The anthropologist comments:

“Swara is a part of the Pukhtun culture, we are always told it is a noble sacrifice or that the girl is an ambassador of peace. Sadly though, throughout my research, it is clear that the girl that is given away in the name of Swara has very little chances of leading a good life. A custom that so heartlessly forces a girl to suffer for the rest of her life is completely against basic human rights”

The film can be watched online in full length. At first I only found a six minutes introduction and I was not sure if I liked it as it seemed to be a bit essentializing. But in an interesting interview with Damon Lynch, she is more nuanced:

Samar points out that culture is never static. What is seen as a fixed cultural tradition today may have developed over time from an honorable tradition into a profoundly negative one. For instance, a current “traditional” method of dispute resolution involves the payment of a girl to a family that has been wronged. (…)

Historically, Samar believes this tradition involved a girl from one family or village going to another family or village, and returning with gifts, signifying the respect of one family or village for the women of the other. However this practice decayed until it reached its present form. Samar is challenging this practice of dispute resolution in the Supreme Court, hoping to have it declared illegal. (…)

Samar believes that aspects of Pukhtunwali–the ancient code of Pukhtun honor and custom–are good, even as there are other areas in need of reform.

As part of her work, Minallah even produced a talk show for a Pashto television channel, which she hosted. And she persuaded truck and rickshaw owners to paint slogans against Swara, such as “Giving away little girls as compensation is not only inhuman but also un-Islamic” on their vehicles.

She has been present in Pakistani media many times also related to other issues like Da Bajaur Guloona — Homeless at Home. Highlighting the plight of the displaced and Minallah brings out hidden colours of NWFP (North-West Frontier Province)

SEE ALSO:

“Anthropology needs to engage in an activist way”

Criticizes the “apathy of anthropologists toward the human rights situation in the Balochistan Provice in Pakista”)

Thesis: The limits of youth activism in Afghanistan

John Postill on media anthropology and internet activism in Malaysia

Do anthropologists have anything relevant to say about human rights?

Chronicles Women’s Social Movements in India

Thesis: How Indian women fight the stigma of divorce

5.11.2022: Some links updated, links to her site ethnomedia.pk removed as the site has been hacked

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A few days ago, Pakistani anthropologist Samar Minallah lauched a "video song", a tribute to little girls in all the regions of Afghanistan and Pakistan where schools are being destroyed, depriving girls of their right to education, The News reports.…

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Hva gjør masseturismen med Bali?

Antropolog Anette Fagertun disputerte nylig med en avhandling om konsekvensene av den nye økonomiske veksten på Bali. Etter turistboomen på Bali har økonomien beveget seg fra selvforsyning til lønnsarbeid. Dette har ført til nye arbeidsmuligheter for lavkastene, men også bidratt til større sosiale forskjeller, melder På Høyden.

Antropologen sier:

– Turiststrømmen har ført med seg en ny type økonomi og nye yrker. Men sosiale prinsipper som kjønn og kaste legger sterke føringer for hvordan økonomien fordeles, og hvilke typer arbeid som tillates.

– Den kollektive arbeidsmentaliteten forsvinner blant lavkastene på Bali. Etter den økonomiske veksten og privatisering av økonomien, kommer de typiske tegnene som individualisering og fremmedgjøring klart til syne.

– Selv om økonomien er forbedret er den tradisjonelle familiestrukturen intakt. Denne innebærer en strukturell undertrykning av kvinner, ved at all eiendom går i arv mellom menn. Det er mannen som i siste instans bestemmer over finansene

>> les hele saken i På Høyden

>> mer info om avhandlingen

Avhandlingen er ikke på nett (ennå?).

SE OGSÅ:

Reggae, Punk and Death Metal: An Ethnography from the unknown Bali

Antropologer kritisk til økoturisme

Studerer backpackere: Feltarbeid? Fem måneders rundtur i Sørøst-Asia!

Anthropology and tourism: Conference papers are online

Antropolog Anette Fagertun disputerte nylig med en avhandling om konsekvensene av den nye økonomiske veksten på Bali. Etter turistboomen på Bali har økonomien beveget seg fra selvforsyning til lønnsarbeid. Dette har ført til nye arbeidsmuligheter for lavkastene, men…

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Ansetter antropolog for å få ned sykefraværet

Hvorfor er sykefraværet så høyt blant pleiepersonalet? Horsens kommune i Danmark har ansatt doktorgradsstudent i antropologi Kim Bartholomæussen for å finne svaret. I 13 måneder skal han jobbe som hjelpepleier på et av kommunens pleiehjem, leser vi på kommunens hjemmeside.

Kommunen håper at antropologen (som er utdannet ergoterapeut i tillegg) får et så realistisk bilde av arbeidsforholdene som mulig.

Bartholomæussen forteller:

– Fordomme om dét at være ansat i plejesektoren er med til at fastholde faget som et lavstatus fag. Projektet skal løfte sløret for, hvordan dét faktum – og mange andre – påvirker personalet. Målet er at kunne vise sammenhænge mellem plejepersonalets kulturelle og sociale arbejdsforhold og et højt sygefravær.

– Jeg vil blandt andet fokusere på, hvad man forstår ved en god omsorgsmedarbejder. Svarer dét, eleverne lærer på skolen, til de forventninger, de konfronteres med på arbejdspladsen? Og hvordan påvirker plejepersonalets arbejdsdeling og organisering deres arbejdsforhold? Alt sammen vil det danne et billede af kulturen på godt og ondt.

Der er snakk om et tre-årig såkalt “erhvervs ph.d.-projekt”, et samarbeid mellom Horsens Kommune, Århus Universitet og Institut for Antropologi, Arkæologi og Lingvistik.

>> les hele saken på Horsens kommunes hjemmeside

SE OGSÅ:

Feltarbeid på sykehus: Høy faglighet senker sykefraværet

Antropolog undersøger lederkulturen i kommunen

Antropolog skal skape liv i bygda

Kommunesammenslåinger: Hvordan skape et kulturelt fellesskap i den nye organisasjonen?

Hvorfor er sykefraværet så høyt blant pleiepersonalet? Horsens kommune i Danmark har ansatt doktorgradsstudent i antropologi Kim Bartholomæussen for å finne svaret. I 13 måneder skal han jobbe som hjelpepleier på et av kommunens pleiehjem, leser vi på kommunens…

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