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Die Zeit über moderne Ethnologie

Während einer Reise zu den Nambikwara in Brasilien denkt ZEIT-Autor Bartholomäus Grill über das Wesen unseres Fachs nach. Warum benutzen Ethnologen weiterhin Begriffe wie Volk, indigene Völker und Ethnie, obwohl sie so schwammig sind? Gibt es den edlen Wilden? Was ist moderne Ethnologie?

Grill stellt gute Fragen, schreibt jedoch undifferenziert über Indianer als Verlierer. Und er irrt sich, wenn er schreibt, dass der “Gegenstand der modernen Ethnologie” “die Ethnie” sei. Das war einmal.

>> zum Bericht in der ZEIT “Wir Eingeborenen”

SIEHE AUCH:

Was ist Ethnologie? Eine schöne Definition

Ethnologie-Einführungen und die Sonderstellung der deutschen Ethnologie

Ainu in Japan: Cool to be indigenous

Indigenous people no victims of globalisation: Alex Golubs dissertation on mining and indigenous people

Während einer Reise zu den Nambikwara in Brasilien denkt ZEIT-Autor Bartholomäus Grill über das Wesen unseres Fachs nach. Warum benutzen Ethnologen weiterhin Begriffe wie Volk, indigene Völker und Ethnie, obwohl sie so schwammig sind? Gibt es den edlen Wilden? Was…

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Guest post: Review of the Moving Anthropology Student Network conference

What is it like being at a conference with anthropology students from many different countries? Daren Williams from Macquarie University in Sydney has written a review for antropologi.info about the 6th conference of the Moving Anthropology Student Network (Masn) in Sela pri Osilnici, a village at the Croatian – Slovenian border.

The students had much fun and the conference was very well organized by the MASN-team in Slovenia, he writes. And “anthropologists were much better looking than I expected”. But he had expected more and better discussions after the presentations and more participants from the UK and France.

An anthropology conference that gets results: Masn Slovenia 2008

By Daren Williams, Macquarie University, Sydney

Back in July I stumbled across a brief reference to an anthropology conference in Slovenia. A quick google search later and I found the website of the 6th conference of the Moving Anthropology Student Network (Masn). I was sufficiently impressed by the idea: a network of motivated students; and a grass-roots forum to discuss anthropological ideas. The conference was to be held over 5 days in a small town on the border of Slovenia and Croatia. I booked my ticket.

The Setup

A month later, I made my way from Italy to Slovenia by train and bus. The last bus was provided by the Masn Slovenia Team, since our final destination was obscure, to say the least (population 327). Upon arrival at the hotel, each participant was checked-in to their room and provided with a conference pack. The pack included the conference schedule, clipboard, notepad and the usual things, but what impressed me most was the inclusion of a tourist guide pack – with maps and event guides for Slovenia and the capital Ljubljana!

Conference facilities, accommodation, and food were all included in the participation fee of €80 (I understand that the fee was so affordable due to the Masn Slovenia Team’s excellent job of securing sponsorships from local government and non-government organisations). Needless to say, I was highly impressed with the preparation and foresight of the organising committee!

The programme

The days were filled with formal presentations and workshops, whilst the nights gave us an opportunity to socialise.

The first three days were straight to business: presentations and workshops. We attended three presentations each morning. Due to the location of the conference and the conference topic of “Boundaries, Borders and Frontiers”, most of the field work data focused on eastern Europe. However, there were also well-conceived ethnographic material from field work in Nicaragua, Malaysia, and South Africa.

I noticed two things about these morning sessions: firstly, this conference was a great opportunity for students and young scholars to present their work to colleagues, and secondly, the discussion afterwards was mostly uncritical or altogether absent. I see the two points as interrelated, both in a good and a bad way.

In the afternoon, participants were offered a choice of 3-4 workshops per session, so most people found something of interest. Some highlights were: the discussion on post-socialism and its definitions; field work conducted in a life insurance company in Ireland; and, a consideration of anthropologists whom choose to work for the military.

Again, these sessions were great opportunities for presenters to work through their own ideas or issues, this time in collaboration with a group of people whom I felt were constructive, considerate, and intelligent. And the activities did not stop at dinner-time… Each evening after dinner we were treated to ethnographic films, art exhibitions, a night tour of the border, and one night there was an interactive refugee game.

Many people were impressed with the eye-opening film ‘Wetback’, which followed the journey of illegal immigrants from Central America to the USA. Of course, music and alcohol kept participants entertained after the formal activities ended.

On the weekend, a group of us went white-water rafting, and there was also an opportunity to conduct field work. The Masn Slovenia Team organised visas for everyone to cross the border into Croatia, and offered translators to those people willing to meet local residents. I think most people were too exhausted to perform serious field work by that stage, but there was a group who explored the area with cameras, and reported back later to share their ‘perspectives’.

Mission accomplished?

I attended the Masn Conference with one goal in mind: to be mentally stimulated.

I can say, without doubt, that I achieved my goal. From the first night, I spoke to students about anything that came to mind – conversation was not limited to small-talk. Every conversation became a point of reflection for me. Throughout the week I noticed that everyone I spoke with was open-minded (we’re anthropologists after all) and most were able to, respectfully, give a viewpoint that in some way differed from my own (come to think of it, almost every one of my opinions was challenged in some way).

Furthermore, this informal discussion was complimented by the actual programme of morning, afternoon, and evening sessions!

On a personal level, I was able to clarify some of my ideas as well as generate new ones. For instance, simply stating that I was interested in ‘creativity’ was never sufficient – I was always pushed further, to explore my perspective (how is creativity socialised; can it be taught explicitly?) of which eventually became a two-way discussion of examples and experiences.

On a professional level, I now have access to an extensive network of like-minded individuals with information on ideas, universities, publications, or for just having fun.

Lastly, a note about demographics: anthropologists were much better looking than I expected, funky glasses are popular, and what is with guys and beards? Participants came from all parts of continental Europe, Scandinavia, Ghana, and there was also me, from Australia. I was, however, surprised about the low number of participants from the UK and France – two countries with rich traditions in anthropology. Hopefully more of them will get involved for the next one… and the rumour is Romania, October 2009…

SEE ALSO:

First reports from Europe’s largest anthropology conference (EASA)

What is it like being at a conference with anthropology students from many different countries? Daren Williams from Macquarie University in Sydney has written a review for antropologi.info about the 6th conference of the Moving Anthropology Student Network (Masn)…

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En vitenskaplig innføring i blogging

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Hun var en av de første forskere i Norge som blogget. Nå er Jill Walker Rettberg ute med en av de første akademiske bøkene om blogging, melder forskning.no.

”Blogging” heter boka og skal gi “et akademisk perspektiv på bloggkulturen, både for forskere og studenter, men også for det generelle publikum”.

Hun har blogget siden høsten 2000, og for henne har blogging vært ”kjempenyttig”, sier hun, både personlig og akademisk:

Bloggen gjorde det lettere å bygge opp et nettverk av personer som forsket på lignende tema som henne selv, utveksle erfaringer og diskutere faglige problemstillinger. Gjennom bloggen ble hun invitert med på konferanser, fikk forespørsler om å skrive artikler eller bøker og hun fant sin egen akademiske stemme

>> les hele saken på forskning.no
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Boka ble også omtalt i UiBs magasin På Høyden. Hun sier:

– Å ha ein stad å utvikle stemma si, er gull verdt som ny forskar. Bloggen var ein god måte å utvikle si eiga stemme og eigne meiningar på. Som stipendiat er ein litt utanfor forskinga elles, ein er gjerne usikker. Etter eit år hadde eg 20-30 lesarar til dagen, det var lesarar som gav meg tilbakemeldingar.

Boka hadde selvfølgelig ikke vært mulig uten erfaringene som blogger og dialogen med andre bloggere. Et av de seks gratiseksemplarene hun fikk fra forlaget ga hun bort til en av sine lesere.

Jill Walker Rettberg har forresten på grunn av bloggingen fått UiBs formidlingspris. Allerede i 2002 sa hun til forskning.no Alle forskere bør skrive weblogg.

I Jills første blogginnlegg den 9. oktober 2000 skriver hun forresten:

Fins det weblogger på norsk? Jeg har ikke sett noen – send meg en mail om du vet om noen.

SE OGSÅ:

Thomas Hylland Eriksen: – Antropologer må bli flinkere til å bruke nettet

Avgjørende å forstå de nye mediene

Blogg som ekstra hukommelse: “Hjelper meg å dokumentere min faglige refleksjon”

On fieldwork: “Blogging sharpens the attention”

Anthropology blogs more interesting than journals? or Why do anthropologists blog?

Paper by Erkan Saka: Blogging as a Research Tool for Ethnographic Fieldwork

Skriver heller blogginnlegg enn aviskronikker

Why blogging matters: Handbook for global bloggers is out

The Internet Gift Culture

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Hun var en av de første forskere i Norge som blogget. Nå er Jill Walker Rettberg ute med en av de første akademiske bøkene om blogging, melder forskning.no.

”Blogging” heter boka og skal gi "et akademisk perspektiv på bloggkulturen, både…

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Omskjæring: FrP ignorerer antropologen

Ikke lett å være opposisjonell i debatter om f.eks. omskjæring. Antropologen Aud Talle (og andre antropologer) peker gang på gang på at problemet er mindre enn antatt, men FrP “står på sitt”, leser vi i Nettavisen.

Frp-formann Siv Jensen sier til Nettavisen:

Dette er virkeligheten som veldig mange ser, midt i Oslo. Vi ser hva som skjer – og at det ofte er organisert, med det resultatet at kvinner og barn lider. (…)Omskjæring er ukultur, forbudt i Norge.

Siv Jensen har tidligere sagt til TV2 at “vanlige folk i vanlige bygårder i hele Norge (…) ser at barn blir slått, de ser at barn blir omskåret.”

Aud Talle mener Siv Jensens uttalelse er uansvarlig, “det er en slepphendt måte å omgås fakta, det er ingen som ser dette”.

Stigmatisering er ikke veien å gå, den “fører til isolasjon, som igjen ødelegger for lojaliteten til norske lover.” De fleste innvandrere støtter ikke en slik tradisjon.

>> les hele saken i Nettavisen

Aud Talle har tidligere påpekt at ingen ser ut til å være interessert i den positive forandringen som har skjedd på dette feltet. Det er kun få, om noen, omskjærer sine døtre etter at de er kommet til Norge, se Omskjæring: Hvorfor er ingen interessert i de positive nyhetene?. Antropologen har også kritisert NRKs reportasje om omskjæring.

Den svenske antropologen Sara Johnsdotter har tidligere i år advart mot heksejakt. Kunnskapen om at kvinnelig omskjæring er på vei ut, er den beste beste beskyttelsen for jentene som fortsatt risikerer omskjæring, se – Fortell at kvinnelig omskjæring er på vei ut!. Ved å framstille omskjæring som et vanlig inngrep, kan en sette kvinner i fare.

OPPDATERING: Aftenposten har nettopp publisert en kronikk av Thomas Hylland Eriksen om omskjæring. “Gripende enkelthistorier kan fortjene oppmerksomhet. Men de kan ikke danne grunnlag for samfunnsanalyse og politikk”, skriver han. >> les hele kronikken

Ikke lett å være opposisjonell i debatter om f.eks. omskjæring. Antropologen Aud Talle (og andre antropologer) peker gang på gang på at problemet er mindre enn antatt, men FrP "står på sitt", leser vi i Nettavisen.

Frp-formann Siv Jensen sier til…

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Ethnologe holt Bungeespringer aus der Südsee ins Museum

Unsere Vorstellungen über “die anderen” stammen zu einem Grossteil von den Medien. Wer will, dass diese Bilder “ethnologischer” werden, muss sich selber aktiv in den Prozess der Kulturproduktion einmischen, meint Ethnologe Thorolf Lipp, der soeben Pläne fuer eine neue Südsee-Ausstellung vorstellt hat.

Fünf Bewohner von Bunlap, einem kleinen Dorf der Sa auf der Pazifikinsel Pentecost, werden nach München kommen, um Vorurteile über die Südsee herauszufordern. Bekannt geworden sind die Sa als Erfinder des “Bungee-Turmspringens”, das sie seit vielen hundert Jahren praktizieren.

Ethnologe Thorolf Lipp ist Mitglied im “Forum deutsch-pazifischer Begegnungen“:

Seit jeher dienen uns die pazifischen Inseln als ferner Spiegel für unsere eigenen Sehnsüchte nach einem paradiesischen Leben. Dabei machen wir ihre Bewohner nicht selten zu exotischen Statisten und verklären ihre tatsächliche Lebenswirklichkeit. Vorurteile und kulturelle Mißverständnisse sind hier nachhaltiger als anderswo entstanden.

Das “Forum deutsch-pazifischer Begegnungen e.V.” hat sich zum Ziel gesetzt, durch interkulturelle Begegnungen und Austausch zwischen den Völkern gegenseitiges Verständnis jenseits gängiger Südsee-Klischees zu befördern.

UrSprung in der Südsee. Begegnung mit den Turmspringern von Pentecost ist das erste grosse Vorhaben des Vereins. Das Resultat wird im Sommer 2009 im Museum für Völkerkunde München zu sehen sein.

In der Beschreibung des Ausstellungskonzeptes lesen wir:

Die Ausstellung will vermitteln, daß die Kastom Männer, Frauen und Kinder von Bunlap nicht die „letzten Wilden“ sind. Vielmehr wollen wir sie als Vertreter einer überaus lebendigen Kultur vorstellen, in der Tradition, Adaption und Vision eine selbstbewußte und kreative Synthese ergeben.
(…)
Die Sa haben vor vielen hundert Jahren das Turmspringen erfunden, den Vorgänger des heutigen Bungeespringens. Erstaunlich ist, dass die Sa bis heute an den Eckpfeilern ihrer traditionellen Kultur hartnäckig festhalten. Sie tragen Penisbinde und Grassrock, pflegen ihre Überlieferungen und lehnen Kirchen und Schulen ab. Dennoch befindet sich die Kultur der Sa keineswegs im Stillstand, sondern wird beständig kreativ und behutsam weiterentwickelt – vielfach gegen die Trends einer globalisierten Welt.

Zusammen mit Partnern aus Vanuatu gestalten die Ausstellungsmacher eine virtuelle Reise von München in das Dorf Bunlap. Zusätzlich zu den Ausstellungsräumen im Museum wird auf dessen Vorplatz ein künstlicher Sandstrand als Ort der Begegnung in das Ausstellungskonzept integriert. Auf einem Teil des Strandes bauen einige Gäste aus Bunlap einen etwa 20 Meter hohen nanggol, einen traditionellen „Bungee“ Sprungturm aus Holz und Rindenstreifen.

Thorolf Lipp hat uebrigens eine schoene und informative Webseite. Dort erfahren wir, dass er seine Dissertation ueber diese Turmspringer geschrieben hat, die man sogar als pdf herunterladen kann

Auf

kann man sich das Turmspringen, an dem sich auch Kinder beteiligen, näher anschauen:

SIEHE AUCH:

Ausstellung räumt auf mit Vorstellungen über die Südsee

Suedsee-Phantasien? Neuausgabe von Georg Forster’s “Reise um die Welt” bereits ein Bestseller

Die SZ und die Ureinwohner: Gestrandet im vorsintflutlichen Evolutionismus

Ethnologen kritisieren Berichterstattung über “isolierte Urwaldvölker”

Jack Goody: “The West has never been superior”

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Unsere Vorstellungen über "die anderen" stammen zu einem Grossteil von den Medien. Wer will, dass diese Bilder "ethnologischer" werden, muss sich selber aktiv in den Prozess der Kulturproduktion einmischen, meint Ethnologe Thorolf Lipp, der soeben Pläne fuer eine neue…

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