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Tar doktorgrad i Valdres-dialekt ved Universitetet i Arizona

I ett år har hun vært på feltarbeid i Valdres. Antropolog Thea Strand tar doktorgrad i Valdres-dialekt ved Universitetet i Arizona, melder Oppland Arbeiderblad.

Strand forklarer:

– En av grunnene til at jeg valgte Valdres-dialekt, var at jeg kjente den fra før, og at Nitimen kåret den til Norges mest populære dialekt. Det ser ut som folk fra Valdres er mer stolt av dialekten sin nå. Unge folk fra Valdres tar mer vare på dialekten sin enn foreldregenerasjonen gjorde for 20-30 år siden. Faktisk tar de opp ord og uttrykk som ikke har vært i bruk de siste årene.

Strand er norsk-amerikaner, vokst opp i USA, men døpt i Strand kirke i Valdres. Hun har hele tiden holdt kontakt med foreldrenes opprinnelsesland.

Avhandlingens planlagte tittel er “Varieties in dialogue: Dialect use and shift in rural Valdres, Norway”. Hun har fått American Association of University Women Awards

På en dialektkonferanse sa språkviter Brit Mæhlum at dialektene i nærområdene til Oslo (Oppland, Hedmark, Østfold, Vestfold og Buskerud) ikke står like sterkt som nordnorske og vestnorske dialekter. Sistnevnte har ofte rot i motkulturer, ifølge Nationen

SE OGSÅ:

Motstandsdyktige vestlandsdialektar

Råneren og sossen på Tynset: Ungdom viser hvem de er gjennom språket sitt

“Multietnolekt”: Unge krydrer dansk med arabisk

I Finnmark: Mange norske dialekter i språkblandete områder mister sine særtrek

I ett år har hun vært på feltarbeid i Valdres. Antropolog Thea Strand tar doktorgrad i Valdres-dialekt ved Universitetet i Arizona, melder Oppland Arbeiderblad.

Strand forklarer:

- En av grunnene til at jeg valgte Valdres-dialekt, var at jeg kjente den fra…

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Doktoravhandling om norsk skogbruk

Antropolog Gro Follo har i en årrekke studert det norske skogbruket. Nylig forsvarte hun doktoravhandlingen “Det norske familieskogbruket, dets kvinnelige og mannlige skogeiere, forvaltningsaktivitet – og metaforiske forbindelser”, melder stiftelsen Bygdeforskning.

Jeg ble ikke særlig klok av oppsummeringen (som er tatt fra avhandlingen), men hele avhandlingen kan lastes ned (pdf).

Antropologen har også skrevet en kronikk i Nationen Ordenes makt og skogbrukets synlighet og ble omtalt i Trønder-Avisa Kan for lite om skogen, i Mediaplaneten Ser ikke eier for bare trær og Bladet Forskning Jenter til skogs

OPPDATERING: En mer forståelig presentasjon fins på Kilden, se intervjuet med Follo: Skogens døtre

Antropolog Gro Follo har i en årrekke studert det norske skogbruket. Nylig forsvarte hun doktoravhandlingen "Det norske familieskogbruket, dets kvinnelige og mannlige skogeiere, forvaltningsaktivitet – og metaforiske forbindelser", melder stiftelsen Bygdeforskning.

Jeg ble ikke særlig klok av oppsummeringen (som er tatt…

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Study: Drug smuggling as vehicle for female empowerment?

An increasing number of women are becoming involved in Mexico’s drug trade. Anthropologist Howard Campbell has conducted fieldwork among female smugglers on the U.S.-Mexico border, The Dallas Morning News reports.

Dallas Morning News refers to Campbells paper that was published in the Anthropological Quarterly Winter 2008 issue.

The anthropologist has resided and worked in the border region for 15 years. He writes that women’s involvement in drug trafficking has expanded dramatically. Yet there are few studies of female drug smugglers, the causes of female involvement in smuggling, and the impact of smuggling on women’s lives specifically:

Ethnographic research on drug issues tends to focus on drug use and abuse; anthropological studies of trafficking organizations, because of the dangers such work entails, are limited. The major studies, with some exceptions (Anderson 2005) have little information on women, treat them as secondary and subsidiary to men, or else focus on women’s mostly subordinate, victimized role in street-level crack-dealing in American cities

He portraits a variety of drug smugglers, among others Zulema who belongs to the “high-level female drug smugglers” who enjoy “a pleasurable lifestyle and relative autonomy from men.

He argues that women, like men, may obtain excitement, adventure and thrills from engaging in illegal activities such as drug smuggling. We should not assume, that women’ s sole motivation for engaging in crime is narrowly economic or subsistence oriented:

Zulema revels in the money, power and independence she reaped from cocaine and heroin smuggling . Although she was raised in an upper-middle-class Catholic household in a small north central Mexican town, as a teenager Zulema left the comforts of her bourgeois home and nun’ s school to live with a “wild aunt” in a poor barrio of Ciudad Juárez on the U.S.-Mexico border.

This aunt was – in Zulema’s words “a whore, a drunk, a crazy woman, and considered the black sheep of the family”.

The anthropologist writes:

Contrary to standard interpretations of women’ s motivation for entry into drug smuggling, Zulema was initially attracted to crime, including drug-selling, by the opportunity it presented for adventure and revolt against bourgeois lifestyles.

Consciously rebellious, Zulema discarded the discreet attire of her social class and donned a masculine chola outfit. (…) Zulema’s macho style and determination gained her acceptance in the then male-dominated drug world and allowed her to move upward.
(…)
Drug trafficking profits allowed her to achieve a freedom from male control that was available to few other women of her background. After “ El Mexicano’ s” death Zulema became the leader of her own heroin and cocaine smuggling ring in maj or Texas cities in the 1990s.
(…)
Zulema’ s life and that of other female drug lords, though not typical of average smugglers, sharply contradict cultural stereotypes about Mexican female passivity or that the only role for women in the drug life is that of “trophy wife.
(…)
Although Zulema’s case may seem extreme, there are other similar cases of powerful female drug lords, though they seldom appear in social science literature on drugs which emphasize women’s victimization.

All in all, he divides his informants in four different categories of smugglers. He summarizes:

High-level female drug smugglers may be attracted to the power and mystique of drug trafficking and may achieve a relative independence from male dominance.

Middle-level women in smuggling organizations obtain less freedom vis-à-vis men but may manipulate gender stereotypes to their advantage in the smuggling world.

Low-level mules also perform (or subvert) traditional gender roles as a smuggling strategy, but receive less economic benefit and less power, though in some cases some independence from male domestic control.

A fourth cate gory of women do not smuggle drugs but are negatively impacted by the male smugglers with whom they are associated.

I argue that drug smuggling frequently leads to female victimization, especial y at the lowest and middle levels of drug trafficking organizations. However, it is also, in the case of high-level and some low-level and middle-level smugglers, a vehicle for female empowerment

His paper is only available to subscribers.

>> Mexico’s drug war shows a virulent feminine side (Dallas Morning News

SEE ALSO:

Online: On the Margins – An Ethnography from the US-Mexican Border

Why borders don’t help – An engaged anthropology of the US-Mexican border

An increasing number of women are becoming involved in Mexico's drug trade. Anthropologist Howard Campbell has conducted fieldwork among female smugglers on the U.S.-Mexico border, The Dallas Morning News reports.

Dallas Morning News refers to Campbells paper that was…

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The death of Buddhism in Japan?

Will Buddism die out in Japan? Across Japan, Buddhism faces a confluence of problems, the New York Times reports.

Interest in Buddhism is declining in urban areas. The religion’s rural strongholds are being depopulated. Successors to chief priests are lacking. Many temples in the countryside are expected to close.

Buddhism is also losing its grip on the funeral industry as more and more Japanese are turning to funeral homes or choosing not to hold funerals at all. Although the Japanese have long taken an “buffetlike approach to religion”, the New York Times writes, the Japanese have traditionally been inflexibly Buddhist when it comes to funerals (they ring out the old year at Buddhist temples and welcoming the new year, several hours later, at Shinto shrines. Weddings hew to Shinto rituals or, just as easily, to Christian ones.)

“Buddhism doesn’t meet people’s spiritual needs”, according to chief priest Ryoko Mori. “If Japanese Buddhism doesn’t act now, it will die out,” he says.

According to anthropologist Noriyuki Ueda, Japanese Buddhism had been sapped of its spiritual side in great part because it had compromised itself during World War II through its close ties with Japan’s military.

>> read the whole story in the New York Times

But Buddhist monks are trying to reach out to the public, see the story Buddhist monks now going clubbing

SEE ALSO:

“Racist” Buddhist monks hope for “ethnically clean” Tibet?

Book review: Ritual praxis in modern Japan

Maurice Bloch: Religion is a Figment of Human Imagination

“Visual Anthropology of Japan” and more new blogs

Will Buddism die out in Japan? Across Japan, Buddhism faces a confluence of problems, the New York Times reports.

Interest in Buddhism is declining in urban areas. The religion’s rural strongholds are being depopulated. Successors to chief priests are…

Read more

Forschungsthema: Wie überleben in Wittenberge?

Die Industrie ist am Ende, Geschäfte und Wohnungen stehen leer. Ethnologen und Soziologen studieren wie die Bewohner von Wittenberge mit dem Umbruch umgehen. In einer munteren Reportage stellt das Deutschlandradio die Forschung vor.

Ethnologin Anna Eckert hat ein Jahr lang in Wittenberge verbracht. Sie erklärt:

Das Thema ist “Strategien alltäglicher Überlebenssicherung”, also diese Strategien, die die Leute entwickeln, um mit dem Umbruch umzugehen, wenn sie von Arbeitslosigkeit bedroht sind, wenn Infrastruktur sich zurückzieht, was sie vielleicht dagegen setzen können an Strukturen, die Stabilität schaffen.

Eine dieser Strukturen ist die “Datschensiedlung”. 29 Kleingartenanlagen gibt es in Wittenberge, jeder sechste Einwohner verbringt seine Freizeit hier. “Ob Sozialismus oder Kapitalismus, ob Brigade oder Team, ob VEB oder GmbH, die Gurken wachsen immer”, so die Radiomacher.

Dort sind sie u.a. auf Arnold Grade gestossen, der den Ethnologinnen mit viel Freude von seinem Alltag erzählt hat. Er hat sich über das Interesse der Forscher gefreut: “Det muss auch mal gesehen werden, was hier unten der kleine Bürger so treibt, und was er anbaut und was er erntet.”

Die erste Phase des Forschungsprojekts “Über Leben im Umbruch” oder auch “Überleben im Umbruch”, an dem 5 Universitäten und Institute beteiligt sind, ist vorbei.

Nun werden Anna Eckert und die anderen Doktoranden, so das Deutschlandradio, in anderen europäischen Regionen ihre Vergleichsstudien anstellen.

>> weiter beim Deutschlandradio

>> Bericht in der taz zum Forschungsprojekt

>> Projektbeschreibung

SIEHE AUCH:

Dissertation: When the power plant, the backbone of the community, closes down

In Darkest Leipzig – Ethnologiestudent erfolgreich mit Buch über Leipziger Clans und Stämme

Ethnologen studierten Konsequenzen von Zwangsräumungen

Zentrale Lage, menschenleer: Ausstellung Schrumpfende Städte

Alltagsforschung: “Hoppla, da steckt ja viel viel mehr dahinter”

Die Industrie ist am Ende, Geschäfte und Wohnungen stehen leer. Ethnologen und Soziologen studieren wie die Bewohner von Wittenberge mit dem Umbruch umgehen. In einer munteren Reportage stellt das Deutschlandradio die Forschung vor.

Ethnologin Anna Eckert hat ein Jahr lang in…

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