search expand

Hvor nyttig er begrepene “vestlig” og “ikke-vestlig”?

En fordel med å skrive avisinnlegg er at institusjoner som Statistisk sentralbyrå er mer motivert til å svare. I teksten Hvor vestlig er demokratiet (publisert i avisa Utrop) kritiserte jeg bruken av begrepene vestlig og ikke-vestlig i innvandrings- og verdidebatten samt den utbredte forestillingen om demokrati som noe typisk vestlig:

Selv om demokrati ble praktisert i Afrika, Asia, Latinamerika og Midtøsten lenge før grekerne hadde funnet opp begrepet hører vi ofte at demokrati skal være noe typisk vestlig. Kanskje på tide til å omskrive lærebøker og encyclopedier? Bør vi kaste begrepene vestlig og ikke-vestlig på historiens skraphaug i samme slengen?

(…)

Både journalister, politikere og forskere bruker begrepene “innvandrere med ikke-vestlig bakgrunn” uten å rødme og uten å forklare hvem de mener med disse merkelappene. Ifølge den mye brukte definisjonen av Statistisk sentralbyrå, består “Vesten” av Nordamerika og visse deler av Europa (Hellas er med i denne illustre klubben men av en eller annen grunn ikke Ungarn eller Polen). Skillene mellom Vesten og den ikke-vestlige verden (eller “Østen”) har sine røtter i kolonitida. Begrepet egnet seg godt for å etablere et skille mellom den antatt demokratiske og rasjonelle delen av verden og den antatt “underutviklete” og “hjelpetrengende” resten (se også dagens Irak og Afghanistan).

>> les hele teksten

Nå har Even Høydahl, Seksjon for befolkningsstatistikk, Statistisk sentralbyrå svart. Han skriver at begrepet vestlig er nyttig til statistisk bruk:

Når det skal lages statistikk over personer etter landbakgrunn, må landene grupperes sammen på en eller annen måte. Verdensdel er en gruppering som ofte er brukt. I mange sammenhenger er det imidlertid behov for en enklere inndeling enn en femdeling etter verdensdeler, samtidig som forskjellene internt i Europa har vært betydelige, med jernteppet som en skillelinje.

Dette er bakgrunnen for at begrepene “vestlig” og “ikke-vestlig” ble innført i norsk offisiell statistikk fra 1995.

Noe forenklet kan vi si at med vestlig og ikke-vestlig ble verden delt i to etter hvilke levekår og migrasjonsmønstre innvandrere i Norge (og deres etterkommere) hadde i forhold til landbakgrunn. Poenget var altså å lage en inndeling som fungerte i norsk statistikk over personer bosatt i Norge.

(…)

Til tross for at en slik todeling er en grov forenkling, som skjuler mange forskjeller innen de to gruppene, har grupperingen fungert relativt godt til SSB sitt bruk. Vi har blant annet kunnet vise systematiske forskjeller i integrering/marginalisering etter landbakgrunn på en mer oversiktlig måte enn om vi skulle behandlet land for land.

>> les hele svaret i Utrop

SE OGSÅ:

Skriver heller blogginnlegg enn aviskronikker

Kritiserer undervurdering av klasseforskjeller i innvandringsdebatten

– Fokus på innvandrere som gruppe tilslører ekskluderingsmekanismer

Thomas Hylland Eriksen: Modernitet er ikke vestlig

David Graeber: There never was a West! Democracy as Interstitial Cosmopolitanism

En fordel med å skrive avisinnlegg er at institusjoner som Statistisk sentralbyrå er mer motivert til å svare. I teksten Hvor vestlig er demokratiet (publisert i avisa Utrop) kritiserte jeg bruken av begrepene vestlig og ikke-vestlig i innvandrings- og verdidebatten…

Read more

Anthropologists no longer a primitive tribe?

It’s only a few weeks ago that anthropologist Michael Wesch explained in an extremly popular YouTube-video how collaborative web technologies change scholarship. Now Jen Cardew at Synthesis of Thoughts tells us that several sessions at the conference of the Society for Applied Anthropology (SfAA) are set to be recorded and published as podcasts.

A new website is set up: http://www.sfaapodcasts.net/ The first podcast will be up by April 7th.

That’s good news. Last summer, anthropologists were criticized for being the last primitive tribe on earth because they didn’t embrace the possibillities provided by the digital era. Several times, I’ve written about how difficult it is to get information about what’s going on on conferences.

It's only a few weeks ago that anthropologist Michael Wesch explained in an extremly popular YouTube-video how collaborative web technologies change scholarship. Now Jen Cardew at Synthesis of Thoughts tells us that several sessions at the conference of the Society…

Read more

Discussing slam poetry on TV and the schism in French slam

When I was contemplating a title for this post, the first thing that came to mind was the revolution will not be televised (Gil Scott-Heron’s eternal phrase). This association might seem a bit far off, but watching TV as rarely as I do, makes me surprised how crappy that medium is to pass on intelligible and sensible information. (Apropos French elitism versus Norwegian anti-elitism which I wrote about some posts ago; stating that one doesn’t watch TV is commonplace and almost expected in my circles in France, in Norway on the other side it’s seen as verging on elitism :D )

The show in question is a 30 minutes “debate” on French slam between four slameurs and an interrupting and not very knowledgeable journalist, called “Slam: from the bistro to the telly” (Slam: du bistrot à la télé). It was broadcasted 13.11.06 on France 3, and to my knowledge it’s not widely discussed in slam circles, and when it’s brought up it’s mostly in order to diss the fourth participant, which will also be my subject in this post (in addition to dissing TV in general)… I found it on the Internet here. In addition to a lot of interruptions and all-speaking-at-the-same-time (typical French TV entertainment), it also contains some throwing of water and some short slam performances. I’ll give a short résumé…
[teaserbreak]
The show is recorded just after Toni Morrison invited the slam poets with her to Louvre, and it starts with a reportage from the event, first showing Yo (who hangs around in bars in Belleville and whom I just saw animating the monthly open microphone soirée Slam Caravane taking place in the banliues in Seine-Saint-Denis (9-3)), then Astien [myspace] (whom I just met at a huge slam tournament in Le Mans) and ending with D’ de Kabal (who is one of the initiators of Slam Caravane as well as the event at Louvre, my photo here).
The latter was also present in studio, together with Grand Corps Malade (a photo from the soirée in Saint Denis here), Dgiz [myspace, his old site with some old songs] and Pilote Le Hot. The four seems to me a fairy representative choice, except from – as Dgiz remarked during the séance – où sont les slameuses? (“Where are the female slammers?”) GCM is the blockbuster guy, D’ the one initiating a million events, Dgiz for his personal and artistic trajectory and Pilote le Hot for being (one of) the first to introduce slam poetry to France and for being the central figure in a huge slam network. (Links to Slameur and Fédération Française du Slam Poésie).

It’s not a coincidence that I haven’t mentioned Pilote Le Hot before. The network he belongs to is – with very few people overlapping – almost entirely separated from the milieus I’m frequenting. I don’t know yet how I’ll incorporate this other milieu in my thesis. Initially, I was thinking of making it a small comparative case, but I’m not sure if I’ve got time to treat it properly (Any suggestions?)

The TV programme serves as a good introduction to this schism in French slam, as it turned out to be just a big fight over the definition of slam: For D’, it as a space for free speech (espace de parole libre), GCM emphasised the word partage (“sharing”) – of a text, words and emotions and of a stage – as well as free access to speech (accès libre à la parole) and Dgiz defined slam as taking place through l’écoute ((attentive) listening) and as an ephemeral, poetic moment. He continued by pointing to how representative he found the four slammers present there; un black (D’), un blanc (“white”, GCM), un beur (“Arab”, Dgiz) et un animal (Pilote – who quickly became on edge with everyone) [it was here Dgiz asked where the female slammers were]. D’ de Kabal followed by saying that the slammers is not a community like les jeunes (“the young”) and les rebeus (“the Arabs”) [he’s of course ironic here…], they have different opinions. Neither do they have a leader who tells them how to do things… Pilote on the other hand insisted – by interrupting, monologuing and not listening to the others – to such a degree on the original US-American definition of slam poetry as a competition with a jury in the audience, that GCM ended up calling him a fundamentalist (integriste).

Sharing, listening, free speech and the cosmopolitan environment are characteristics I often hear about the French slam scene. However, for Pilote le Hot, apparently only the rules set down in by Mark Smith Chicago in 1984 counts [wikipedia on history of American slam]. For an anthropologist this conflict between purism and cultural translation is of course interesting, but as I said, I don’t yet know how I best can integrate that other scene into my study – and if I’m not already to integrated myself into one part after the schism to cross the boundary to the other.

Towards the end of the program, the four slammers perform a text (Pilote, with a paper on what he claims slam is, D’ knows his – in rememberance of slavery – by heart, Dgiz improvises on the situation and GCM performs the start of Attentat Verbal – also on slam – from his record). As Pilote is not listening to D’, he throws him a glass of water, Pilote retaliates and later says to GCM that in your text you say that whoever can come and do whatever on stage and say that is slam, but that is not the case… and the slam will soon be a competition in elitisme d’underground… GCM calls him an integriste, Dgiz says that you can slam in French and you’ve got French slam now where you can do whatever you want… GCM says Pilot; you’ve certainly given a beautiful picture of what slam is tonight, but he also invites everyone to come to the small bars and cafés where the real slam is going on and see for themselves what it is. D’ almost gets the last word by saying something like (it’s hard to hear because of the noise…) slam is like a large pavement where everyone can find their place but where one sometimes finds a dog turd, and points in direction of Pilote…

Compared to the law of 20 sec concentration span obviously ruling on talk shows on TV, the three minutes recommended time for a slam seems like ages. But the journalist was perhaps happy with the noisy, distracted show he got…

When I was contemplating a title for this post, the first thing that came to mind was the revolution will not be televised (Gil Scott-Heron’s eternal phrase). This association might seem a bit far off, but watching TV as rarely…

Read more

Ethnographic Database Project launched

Laura Fortunato from the Department of Anthropology at the University College London is writing to me telling about the Ethnographic Database Project. She is currently looking for anthropologists with fieldwork experience to take part in this project:

The Ethnographic Database Project (EDP) is a web-based tool for the collection of comparative ethnographic data. The EDP allows anthropologists to enter data about their field research using a set of standard codes developed for cross-cultural application; the codes relate to a society’s organization, kinship and marriage practices, subsistence economy, and pattern of sexual division of labor. The EDP is in the form of a web-based questionnaire, which can be accessed from any computer connected to the internet.

The EDP aims to complement widely-used comparative ethnographic datasets such as the Ethnographic Atlas and the Standard Cross-Cultural Sample by: (i) obtaining data directly from anthropologists who conducted field research in the societies of interest, (ii) using standard codes developed for cross-cultural application for all societies, (iii) expanding the range of societies for which coded ethnographic data are available.

Visit the EDP website where you also can view a sample version of the EDP.

Laura Fortunato from the Department of Anthropology at the University College London is writing to me telling about the Ethnographic Database Project. She is currently looking for anthropologists with fieldwork experience to take part in this project:

The Ethnographic Database Project…

Read more

Mer forbruk! Mer luksus!

Det ser ut til at svenskene (nordmenn også?) lar seg lure av medienes fokusering på forbruk, trender og kjendiser. Ifølge sosialantropolog Anneli Ståhlberg er svenskene blitt mer opptatt av luksus, mote og merker. En viktig grunn er mediene.

Til Aftonbladet sier hun:

– Media har stark inverkan och det är mycket fokus på lyx och mode. Tittar man i tv-tablåerna så är det hur mycket som helst om det. Shopping är ett genomgående tema, titta bara på ”Sex and the city” som handlar otroligt mycket om märken som Dior.

– Märkesfixeringen ökar och det finns en stark koppling till kändislivet också. Dels via utländska stjärnor som Paris Hilton och Britney Spears, men vi har också lokala entusiaster som prinsessan Madeleine och Peter Siepen som är väldigt medveten om vad han har på sig.

Ståhlberg holder på med en doktorgrad på luksusforbruk

SE OGSÅ:

Anneli Ståhlberg: Nyrike er annerledes

Shoppa dyrt – och köp dig en ny identitet

– Lite forskning på elitene

Antropolog: Uten dress ingen makt

Hagemøbler og elitenes smak

Det ser ut til at svenskene (nordmenn også?) lar seg lure av medienes fokusering på forbruk, trender og kjendiser. Ifølge sosialantropolog Anneli Ståhlberg er svenskene blitt mer opptatt av luksus, mote og merker. En viktig grunn er mediene.

Til Aftonbladet sier…

Read more