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Researches neo-paganism in an overwhelmingly Catholic society

They believe in witches but are catholics at the same time. In a forthcoming book, anthropologist Kathryn Rountree describes surprising links between paganism and traditional Catholicism in Malta. It will be the first book to explore neo-paganism in an overwhelmingly Catholic society, Rountree tells Massey University News:

What fascinated Dr Rountree was the observation that although Maltese pagans and witches shared a kind of global pagan culture with feminist and New Age spiritual movements elsewhere through books and the internet, they did not share the same antipathy towards orthodox Christianity.

Maltese pagans maintain an affinity with Catholicism simply because they are so deeply imbued with it.

“There is little choice about being Catholic in Malta,” she says. “It is not so much a religion which an individual accepts (willingly or not) or rejects as it is the cultural ‘ground of being’ for all Maltese.” As one of the pagans she interviews says: “For me, trying not to be Catholic would be like trying not to be Maltese.”

By accepting an invitation to attend a Summer Solstice celebration, Dr Rountree met other pagans and witches in Malta who gathered to participate in these and other pagan rituals.

But because of Catholic disapproval of alternative religions, she has had to conceal the identities of those she interviewed to protect them. She believes the people she interviewed for a book could risk losing their jobs if they became known as practising pagans in the strongly Catholic country.

>> read the whole story in Massey News

SEE ALSO:

Kathryn Rountree: Goddess pilgrims as tourists: inscribing the body through sacred travel (Sociology of Religion, Winter 2002)

BBC on Paganism and Neo-Paganism

Pagan Network – to promote the acceptance and tolerance of Paganism as a faith system within the UK

They believe in witches but are catholics at the same time. In a forthcoming book, anthropologist Kathryn Rountree describes surprising links between paganism and traditional Catholicism in Malta. It will be the first book to explore neo-paganism in an overwhelmingly…

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Participant rather than client – anthropologist studies new refugee integration programme

Refugees are no longer treated as clients but as ‘participants’. They no longer receive social benefits but a salary for learning Norwegian and jobtraining. All recognised refugees in Norway have ‘the right and duty’ to attend a two year full-day Introductory Programme. Anthropologist Oddveig Nygård did fieldwork in one of these introductury centers in a small town in Western Norway.

She found that the new program on the one hand had positive effects on the relationship between refugees and the caseworkers – partly because the introductory programme allows the caseworkers to focus on other things than merely payment of benefits:

The fairly cold and bureaucratic environment of the social security office, in which the caseworkers are placed behind their desks and the refugees come to receive their social benefits, now belongs to the past. Instead, the refugees daily attend a centre where they see the caseworkers on a frequent basis. (…) The new framework has created a better basis to see the individual behind the refugee label and to obtain a more contextual image of the client. (…) The frequent encounters in more than just one setting have led to a more subtle relation between the two parties.

But the closer relationship between caseworkers and refugees creates ambiguity. There is a short step to the caseworkers being conceived of as a helper or a provider. Careworkers have to balance between care and control:

My study demonstrates how the motivation/sanction intersection of the introductory programme involves an element of control. Yet, the authority role tends to be diverted by the ‘fellow-being’ as they seem to have some empathy for the participant and his personal situation.

A drawback of the program is its focus on future planning and job acquirement, she writes. The role refugees seem most familiar with and accustomed to is the student role:

The majority of the refugee informants said they found it somewhat difficult to plan their future. (…) The main reason seems to be an expressed scepticism towards what they regard as limited job opportunities. (…) Several referred to their poor chances of getting a desirable job because they were ‘foreigners’, and some pointed to how even Norwegians face difficulties on the current labour market. Other spoke with resignation of the long process it would take to complete possible re-training and higher education. (…) As a result, the vagueness of the future planner role is likely to curb the overall role as ‘the active participant’.

She also describes her research process. As often the case, the anthropologist’s role is unclear to people in the field:

My mingling with both the caseworkers and the refugees certainly involved some challenges, probably causing some confusion as to “where I actually belonged”. I attempted to balance my involvement with the two groups by spending most time with the caseworkers during the refugees’ daily classes, and socialising with the refugees before and after classes, and in their lunch breaks. As a result, I sometimes had an unusual feeling of being a ‘social butterfly’ trying to be everyone’s ‘friend’.

At the same time, I may have been perceived as a somewhat curious element, primarily among the refugees, in the sense that that I was a young woman apparently having lots of time, and being more than willing to talk to people. I believe my relatively young age and my perceived student role may have made me less “threatening” and arguably made it easier to get in contact with people.

>> read the whole paper by Oddveig Nygård: “Between care and control: Interaction between refugees and caseworkers within the Norwegian” (pdf) (Working paper 32, Sussex Centre for Migration Research)

Refugees are no longer treated as clients but as 'participants'. They no longer receive social benefits but a salary for learning Norwegian and jobtraining. All recognised refugees in Norway have 'the right and duty' to attend a two year full-day…

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World Cup: Cultural representations and why patriotism is not healthy

Kambiz Kamrani at anthropology.net has made a nice post about national fotballs: How do the different countries represent themselves? Sport is bringing the world closer together, in his opinion. His list of World Cup participants “shows us the color side of globalization in the form of socio-economic and cultural contributions of each country in the form of soccer balls” >> continue reading at anthropology.net

On the website Expatica, Editor-in-chief David Gordon Smith has written an interesting comment on the recent patriotism in Germany. As also noted critically by blogger Urmila Goel:

As also All of Germany is coloured in black-red-gold. Almost all. And all are very very happy. (…) I hardly find anybody who is so utterly disgusted by all this black-red-gold as I am. ‘Nations’ are based on exclusion. They are the basis for wars, not only with weapons. I do not like this structuring of the world, and I utterly dislike its national symbols. Especially the flags.

David Gordon Smith might be nearly as critical as Urmila Goel. As a migrant, he feels excluded (for some reason, he uses the term “expat” – but you should use it as a synonym for migrant):

It is a strange feeling to live here and be excluded from the collective hysteria: when newspaper editorials write about ‘us’ and ‘our team’, they are not talking about expats. For anyone who does not belong to, or identify with, mainstream Germany, ostentatious displays of patriotism can leave an uneasy feeling.(…) If anyone gets nervous at the sight of Germans waving flags, it is because Germany waged a terrible war within living memory.

He then goes on explaining why patriotism never can be healthy for a society:

Nationalism and war have always gone hand in hand, and probably patriotism is of most use to the nation state when it comes to armed conflict. Without feelings of intense patriotism, it would be hard for the nation state to get young men (and women) to die on its behalf. Patriotic emotions may not cause wars, but they make it easier for governments to wage wars–especially wars which can not be rationally justified. If it was not for patriotism, governments would have to be much more careful about engaging in military action.

But what sort of relationship should we have to our country of origin or residence?

I would argue that in the modern world the ideal relationship of an individual to a nation state (or supranational organisation) should be objective, critical and passionless. You might agree or disagree with certain things the state does, you might even be prepared to fight to defend it, but you do not feel the blind unquestioning loyalty that comes with patriotism. The fewer young men and women who are prepared to fight and die for an idea, whether that is a particular ideology or religion or the equally constructed notion of a nation state, the safer the world will be.

>> read the whole article at Expatica

I agree, but nevertheless I wonder: Are all flag waving people patriotic or nationalistic?

SEE ALSO:

German Politicians Hail New Patriotism

Cicilie Fagerlid: Will France be more tolerant and less discriminatory and racist due to its multicoloured team?

“Germans stick to the ethnic definition more than any other European nation”

World Cup Enthusiasm: “Need for a collective ritual, not nationalism”

Per Wirtén: Free the nation – cosmopolitanism now!

For an Anthropology of Cosmopolitanism

Interview with Benedict Anderson: “I like nationalism’s utopian elements”

Flags and identity: Strong feelings, mystical rituals and equivocal messages

Kambiz Kamrani at anthropology.net has made a nice post about national fotballs: How do the different countries represent themselves? Sport is bringing the world closer together, in his opinion. His list of World Cup participants "shows us the color side…

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World Cup Witchcraft: European Teams Turn to Magic for Aid

(via del.icio.us/anthropology) I’ve just returned from the match France-Portugal and have just stumpled upon this news story in the National Geographic. Many European soccer stars, including those currently playing in the World Cup, turn to magic and odd rituals before the game:

England defender John Terry, for example, says he always sits in the same place on the bus traveling to the game. He also must tie the tapes around his socks that hold shin guards in place three times before a game.

During this World Cup, Spanish striker Raul Gonzalez was reportedly berated for turning up at practice wearing a yellow T-shirt. His coach, Luis Aragones, considers yellow bad luck. (France went on to knock Spain out of the cup on Tuesday.)

(…)

Former Italy coach Giovanni Trappatoni could be seen sprinkling holy water on the playing field from a bottle provided by his sister, a nun.

>> read the whole story (as you see, the National Geographic has a different focus…)

MORE:

Soccer superstitions: Some fans will have wacky ways of spurring their team to victory (BBC)

“Superstition, a football tradition” (Fifaworldcup.yahoo.com)

SEE ALSO:

World Cup Enthusiasm: “Need for a collective ritual, not nationalism”

(via del.icio.us/anthropology) I've just returned from the match France-Portugal and have just stumpled upon this news story in the National Geographic. Many European soccer stars, including those currently playing in the World Cup, turn to magic and odd rituals before…

Read more

Doing fieldwork in Eastern Europe – New issue of Anthropology Matters

The new issue of Anthropology Matters – one of the few online anthropology journals – is out! The nine articles on “Doing Fieldwork in Eastern Europe” try to explore post-communism in Eastern Europe in new ways. They are based on ethnographic case studies of communities in Poland, Romania, Hungary, Georgia, Serbia and Croatia, among others among vendors in the market square, waste gatherers, Greek migrants, Transylvanian Saxons etc.

From the editorial by Michaela Schäuble, Tomasz Rakowski and Wlodzimierz Pessel:

Ethnographic micro-societal fieldwork creates new insight into the contemporary dilemmas and everyday practices of ordinary people dealing with the heritage of socialist ideology while simultaneously trying to obtain a sense of security and continuity in their identity.

(…)

Tackling everyday realities seems to be the most emblematic feature of anthropological research in post-socialist scenarios, insofar as it provides a valuable counterpart to ‘apparent history’ as featured in legal acts, political programmes, and changes of economic and monetary systems. In his influential Anthropology, Michael Herzfeld notes that anthropology and history ‘have danced a flirtatious pas de deux throughout the past century’ (Herzfeld 2001:55). In Central and Eastern Europe this flirtation has turned into a productive intellectual relationship, in that the authors’ anthropological micro-scale fieldwork brings hitherto unseen or neglected levels, ‘paces’, and cultural narratives (back) into sight.

>> visit Anthropology Matters Journal, 2006, Vol 8 (1): Doing Fieldwork in Eastern Europe

The new issue of Anthropology Matters - one of the few online anthropology journals - is out! The nine articles on "Doing Fieldwork in Eastern Europe" try to explore post-communism in Eastern Europe in new ways. They are based on…

Read more