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Lager film på et av de største samiske dramaer noensinne

Published on March 27, 2006 by lorenz Posted in film, Norge, samer, sosialantropologi i Norge, Sverige og Danmark

20 år etter suksessen “Veiviseren” har regissør Nils Gaup samlet det han kaller et nordisk “dream team” i storsatsingen “Kautokeino 1852”, skriver Aftenposten. Gaup – som er i slekt med flere av opprørerne – har siden guttedagene drømt om å lage film på et av de største samiske dramaer noensinne.

Aftenposten forklarer:

Høsten 1852 toppet lengre tids gnisninger seg med at handelsmannen og lensmannen i Kautokeino ble drept, og presten ble alvorlig skadet. Kramboden, selve syndens pøl, ble brent.

Samer reagerte sterkt på at handelsmannen utnyttet dem. Han solgte sprit og tok stadig flere rein i betaling. Lensmannen støttet handelsmannen, og presten forkynte ikke den lære som samene ønsket. Ingen av dem kom fra bygda. To av samene, Aslak Hætta og Mons Somby, ble utpekt som hovedmenn bak opprøret og ble halshugget to år etter. Flere andre som deltok i dramaet fikk lange fengselsstraffer.

– Myndighetenes brutale reaksjon i 1852 gjorde at det tok hundre år før samene igjen våget å stille krav til myndighetene, sier Gaup til Aftenposten.

>> les hele saken i Aftenposten

SE OGSÅ:

Strid rundt storfilmen om Kautokeino-opprøret (Dagbladet, 6.1.06)

Intervju med Nils Gaup om Kautokeino-filmen (sjaman.com, 9.3.06)

De helliges opprør: Den hollandske sosialantropologen Nellejet Zorgdrager har skrevet en skjellsettende avhandling om sameopprøret i Kautokeino i 1852 (Dagbladet, 1.7.97)

Kautokeinoopprøret og Læstadius – foredrag av antropologen Nelljet Zorgdrager

Reidar Hirsti: Det blodige sameopprøret (Aftenposten, 5.5.97)

Kautokeino-opprøret 1852. Av Roald E. Kristiansen, Universitetet i Tromsø

20 år etter suksessen "Veiviseren" har regissør Nils Gaup samlet det han kaller et nordisk "dream team" i storsatsingen "Kautokeino 1852", skriver Aftenposten. Gaup - som er i slekt med flere av opprørerne - har siden guttedagene drømt om å…

Intervju med Runar Døving: Hva er matens etiske budskap og innhold?

Published on March 26, 2006 by lorenz Posted in mat og drikkekultur, Norge, portretter og intervjuer, sosialantropologi i Norge, Sverige og Danmark, teorier

Bladet Forskningsetikk intervjuer antropologen Runar Døving som har forsket mye om mat. Her trekker Døving en parallel mellom mat og grammatik: Matvanene endrer seg ikke så mye som media gjerne ha det til. Grundstrukturen – grammatikken er den samme:

– Jeg har lyst til å trekke en parallell mellom mat og grammatikk: Selv om det er kommet nye ord inn i det norske språket, så er syntaksen den samme. Ditto for maten. Vi spiser to kalde måltider om dagen, og et varmt – frokost og formiddagsmat er kald mat, middagen er varm mat og består av protein, fisk, kjøtt eller fugl, karbohydrat, potet, pasta eller ris, samt en grønnsak av noe slag. Om grønnsaken er artisjokk eller gulrot spiller ingen rolle. Om det er ris, pasta eller potet som tar karbohydratplassen, spiller heller ingen rolle. Grammatikken er den samme! Det er det jeg mener: De nye diettene tilpasser seg den norske matgrammatikken på samme måte som nye ord må passe inn i norsk syntaks.

>> les hele intervjuet i bladet Forskningsetikk

Forskningsetikk intervjuer også Marianne Lien om temaet Trygg mat mer verdt enn sunn mat? – noe som hun snakket om på seminaret Trygghet i en transnasjonal tid

SE OGSÅ:

Runar Døving ønsker død over matpakka

Runar Døving forteller om “Den hellige matpakka”

Runar Døving om nordmenn på ferie og en debatt om matpakka (se også kommentarene)

– Jeg…

Anthropologist observes native academics in their natural habitat

Published on March 26, 2006 by lorenz Posted in anthropology (general), anthropology in the news, fieldwork / methods, interdisciplinary, University / Academia

Anthropologists seem to get more interested in academic culture. Not long ago we heard about anthropologists studying students. Now, anthropologist Rena Lederman is doing fieldwork among her her fellow academics. She is writing a book called “Anthropology Among the Disciplines,” which will examine the distinctions among several academic fields and explore how and when those borders become important, according to News at Princeton.

In an era when academia is emphasizing interdisciplinarity, Lederman sees significant differences in how anthropologists, sociologists, historians and social psychologists approach their fields, she says:

“My topic is not conventional perhaps, but my approach is classic participant observation: I attend closely to how disciplinary distinctions come up in everyday conversations. I pay attention to how scholars in one field talk about other fields or how they might defend their own if they feel it’s being challenged.”

“She’s one of a handful of people who’s taking the opportunity to reflect ethnographically on the kinds of institutional lives that academics live,” said Don Brenneis, a professor of anthropology at the University of California-Santa Cruz. “It’s complicated for different reasons when you’re working with your own tribe.

>> read the whole story in News at Princeton

To provide better services at the library: Another anthropologist is studying college students

Ladakh: Emmigration is threatening sacred weaving traditions

Published on March 26, 2006 by lorenz Posted in anthropology in the news, Asia, books, culture traditions, technology

Weaving is a tradition dear to the Rupshupa of Ladakh. But the craft is at the crossroads because many youngsters are leaving in search of a better lifestyle, says anthropologist Monisha Ahmed in The Hindu. “There are very few ethnic communities in the world where both men and women weave, and that’s what makes the Rupshupa special,” she says. She was so intrigued by their weaving tradition that in 1992 she decided to do her doctoral dissertation on the Rupshupa:

In the years since, Ahmed has spent a lot of time roaming and camping in their stark Changthang highlands with the Rupshupa, studying the fabric of their life. She has seen them moving 10 times a year, observed them herding and shearing their livestock, weaving their hair and fleece, playing traditional games, celebrating marriages, mourning the dead and offering worship at their monasteries in Thugje and Korzok, the tiny towns where they have their storehouses.

She has learned their songs and understood their prayers. Her first book, Living Fabric: Weaving among the Nomads of Ladakh, Himalaya, won the Textile Society of America’s Shep Award in 2003 for best book in the field of ethnic textile studies.

>> read the whole story in The Hindu

Chronicles Women’s Social Movements in India

Published on March 26, 2006 by lorenz Posted in anthropology (general), anthropology in the news, Asia, development empowerment, gender, globalisation

The small groups of rural women in India fighting for change is something the rest of the world needs to take note of, says Mangala Subramaniam, an assistant professor of sociology and women’s studies. Since the late 1990s, Subramaniam has studied social movements in India, particularly the women’s movement in India and the dalit – poor, rural low-caste women in India – as they organized in their small villages.

Her book The Power of Women’s Organizing: Gender, Caste and Class in India will be published this month.

In a press release she says:

“Unfortunately, many people in America and Europe are not aware of or know about the vibrancy of women’s movements in Asian countries, such as India. And many people especially do not think about rural women in India organizing to fight for rights such as educational opportunities as well as to challenge discrimination based on social inequities of class, caste and gender. Studies of women’s social movements outside of the west – America and Europe – are necessary in this increasingly globalizing world.”

>> read the whole story at OneWorld.net

>> Review of The Power of Women’s Informal Networks: Lessons in Social Change from South Asia and West Africa. Bandana Purkayastha and Mangala Subramaniam

>> Information about her dissertation: Translating participation in informal organizations into empowerment: Women in rural India
Mangala Subramaniam

The World Social Forum is a place where social movements meet. Two years ago, it was held in Mumbai, India. I’ve written a summary: Inspiration from India: Hindus and Muslims eat breakfast together; Christian nuns join Tibetan monks in a chant. See also “Just like apartheid”: The dalits are engaged in a fierce struggle to stop the ancient discrimination.