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Blir kjønnsforskjellene overdrevet?

Mette Kvisten Steinan skriver i psykologi-bloggen tenke.no at mainstream psykologi overdriver og forsterker kjønnsforskjeller ved å presentere alle forskningsresultater ut fra kjønn. Det kan godt være at det samme kan sies om antropologien der kjønnsperspektiver er så populære? Hun skriver:

“Inntrykket man blir sittende igjen med er at kjønnene er kvalitativt forskjellig fra hverandre, som om vi er laget av forskjellig materiale, og at ulikhetene er uoverstigelige. Bare unntaksvis blir forskningsresultatene utdypet (Hvor store/små forskjeller dreier det seg egentlig om? Hvor store variasjoner er det innen gruppene? Hvor store overlapp er det mellom gruppene?) og enda sjeldnere ses en leten etter tredjevariabler eller alternative forklaringsmodeller.”

Hun omtaler så en ny studie av psykologiprofessor Janet Shibley Hyde som slår fast at kjønnene er mer like i personlighet, kommunikasjon, kognitive evner og lederskap enn tidligere antatt.

>> les hele saken på tenke.no

SE OGSÅ:

>> antropologi.info’s nyhetsarkiv om kjønn

Mette Kvisten Steinan skriver i psykologi-bloggen tenke.no at mainstream psykologi overdriver og forsterker kjønnsforskjeller ved å presentere alle forskningsresultater ut fra kjønn. Det kan godt være at det samme kan sies om antropologien der kjønnsperspektiver er så populære? Hun…

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Kjønn som kontinuum: Hovedoppgave om transkjønn og andre kjønn

Antropolog Marit Rasmussen mener det kan være nyttig å se kjønn som et kontinuum, heller enn å bruke tokjønns-, eventuelt trekjønnsmodellen. For hovedoppgaven sin har hun reist rundt i Norge og gjort intervjuer med personer som på ulike måter bryter med den tradisjonelle oppfatningen av kjønn: mann-til-kvinne og kvinne-til-mann transseksuelle, og personer som bevisst går inn for å skape et tvetydig kjønnsuttrykk, skriver nettstedet Kilden:

Dette innebærer at man ikke tenker på tvekjønnethet som et tredje kjønn, og heller ikke på kvinner og menn som to atskilte kjønn. Det vil da finnes like mange definisjoner på hva en kvinne er som det finnes personer som definerer seg som kvinner. – I motsetning til modellen som skiller mellom sosialt og biologisk kjønn, tar denne modell hensyn til at kropp og biologi er viktig, men at det samtidig ikke er lett å avgrense. Det er store fysiske forskjeller innenfor kvinneligheten og mannligheten, forskjellene ligger ikke bare mellom mann/kvinne/tvekjønnethet, påpeker forskeren.

>> les hele saken på Kilden

>> last ned hele oppgaven

Antropolog Marit Rasmussen mener det kan være nyttig å se kjønn som et kontinuum, heller enn å bruke tokjønns-, eventuelt trekjønnsmodellen. For hovedoppgaven sin har hun reist rundt i Norge og gjort intervjuer med personer som på ulike måter bryter…

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Ny hovedoppgave: Norsk innvandring til Spania skaper et jordskjelv i lokalsamfunnet

Cecilie Skjerdal har skrevet hovedoppgaven Pan Pa’ Hoy – Hambre Pa’ Manana. On processes of change in an agricultural village on Costa del Sol. Hvilke konsekvenser har turismen og innvandringen fra soltørste nordmenn til Spanias solkyst? I Aftenposten oppsummerer hun noen av funnene:

“Den lokale kulturen eksisterer mange steder bare som et nostalgisk sukk blant den eldre generasjon. Prisene har steget til himmels. I dag er det nesten umulig for et ungt par å skaffe seg sin første bolig i den landsbyen hvor de har vokst opp, for prisene er tilpasset norske eller tyske lommebøker, ikke spanske.”

Det ser ikke ut til at nordmennene har integrert seg i det spanske samfunnet:

“Man anslår at rundt 20 000 nordmenn bor fast i Spania, minst 130 000 eier bolig der. Det er ikke uten grunn at man snakker om “Lille Norge” med norske skoler og kjøttkaker på super’n. De færreste nordmenn deltar i det lokale samfunnet, til tross for at de blir fastboende, og samtaler avslører at knapt noen har nære venner blant lokalbefolkningen.”

>> les hele saken i Aftenposten

>> last ned hele hovedoppgaven

SE OGSÅ:

Nordmenn i Spania vil ha det på norsk (Drammens Tidende, 17.3.03)

Når nordmenn er innvandrere – hovedoppgave i sosialantropologi av Marit Lønningen om nordmenn i Paris (egen tekst, 25.1.03)

Cecilie Skjerdal har skrevet hovedoppgaven Pan Pa’ Hoy – Hambre Pa’ Manana. On processes of change in an agricultural village on Costa del Sol. Hvilke konsekvenser har turismen og innvandringen fra soltørste nordmenn til Spanias solkyst? I Aftenposten oppsummerer hun…

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“Minimal willingness to post one’s own work online”, survey by the American Anthropological Association reveals

Here are some interesting findings of a survey by the American Anthropological Association about members’ current practices for communicating electronically about the association and their research. In the anthropological blogosphere, we often wonder about why anthropologists lag behind other scientists in publishing papers online:

“Although there is a wide recognition of the usefulness of posting conference papers and supplementary materials online, there is minimal willingness to post one’s own work, and there is even less willingness to submit online comments on annual meeting papers. This is true regardless of age or employment status of the respondent.

(..)

There is marked interest in annual meeting papers and abstracts being electronically accessible indefinitely, coupled with little interest in the preservation of online bulletin boards and interactive discussion forums for more than four months.

(…)

In terms of who should be permitted access to material related to AAA annual meetings, most believe that session information and abstracts should be made available in searchable format online to the general public. Yet, papers, works-in-progress and comments should be limited to session participants, and perhaps AAA members.

(…)

Results suggest that respondents value the idea of Creative Commons and the Open Access model (such as AnthroCommons); yet, only a third of the respondents who completed this survey, or roughly the number who accessed AnthroCommons, completed this question.”

>> read the whole article in Anthropology News

UPDATE: See Judd Antin’s comments:

“Is there something fundamental about anthropology that makes the discipline averse to an open model? Anthropology is, after all, based on fieldnotes, which are deeply personal, and often private. Maybe these value extend to other forms of writing as well, such as notes, conference papers, and even online comments. Many anthropologists were (and in some cases still are) also indoctrinated with the idea that anthropology is about the lone ethnographer, trudging off into the jungle to find his or her ‘people.’ If anthropologists believe that doing anthropology is a lone enterprise, and further that the product of their work is too deeply personal and individual to share, does that erect an insurmountable barrier to Open Source Anthropology, at least for the foreseeable future?”

>> read the whole post

UPDATE 2: Very interesting inside-information by Alex Golub on Savage Minds. We hear “the native’s point of view” on publishing papers online:

“People like to use email to send papers to each other. Why? Because it’s private, they already know how to use it, they use email as a file system to store, index, and retrieve attachments, they’re not actively interested in adopting new technology for its own sake (if it’s not broken, don’t fix it), and new genres are not obviously sufficiently better than existing onces to induce a switch. In other words, we use email because it is a good tool for the job we want to do.

Why would people be averse to publishing their papers online before the AAA meetings? Two things occur to me here. Come on, folks: we write our papers the night before we give them. (…) Second (and more importantly), conference papers are some of the worst work we produce—they are poorly edited, the citations are often incomplete or wrong, and the arguments we make in them may change over time. (…) Why in the world would we as scholars want these hesitant, initial steps of our thoughts to appear at the top of a Google search for our name?”

>> read Alex Golub’s post on Savage Minds

SEE ALSO

antropologi.info survey: Six anthropologists on Anthropology and Internet

Open Source Anthropology : Are anthropologists serious about sharing knowledge?

antrpopologi.info Special: Open Access Anthropology

Here are some interesting findings of a survey by the American Anthropological Association about members’ current practices for communicating electronically about the association and their research. In the anthropological blogosphere, we often wonder about why anthropologists lag behind other…

Read more

On Savage Minds: Debate on the Construction of Indigenous Culture by Anthropologists

Early visual anthropologists produced a form of salvage anthropology that uncoupled “traditional” society from any form of change, Patrick Harries (University of Cape Town), writes in an article on the the history of visual anthropology in South Africa. Although almost 100,000 workers from southern Mozambique were employed, not one photograph of a migrant worker appeared in anthropological monographs.

Kerim Friedman tells a similar story on Savage Minds. It’s about Edward S. Curtis’ huge collections of photographs, now digitalised by the Library of Congress.

Friedman quotes Pedro Ponce’s text on Curtis:

“In order to portray traditional customs and dress, Curtis — using techniques accepted by many anthropologists of his day — removed modern clothes and other signs of contemporary life from his pictures. A portrait of a Piegan lodge, for example, originally showed an alarm clock between two seated men. Curtis cut the clock out of the negative and included the retouched image in The North American Indian.”

In a comment, Nancy Leclerc writes about consequences for Indians today:

“Several anthropologists pointed out that the negative judgements of white settlers toward Aboriginals largely stemmed from their perception that members of the latter group were not living up to the ideals of the past, a past that was largely romanticised.”

>> read more on Savage Minds

SEE ALSO:
Salvage Anthropology, photography and racism

Early visual anthropologists produced a form of salvage anthropology that uncoupled "traditional" society from any form of change, Patrick Harries (University of Cape Town), writes in an article on the the history of visual anthropology in South Africa. Although almost…

Read more