search expand

Auf zum Zoo der archaischen Riten in Papua New Guinea!

Was lesen wir im Hamburger Abendblatt: Der Journalist ist offenbar begeistert von seiner Wahl des Reiseziels:

Pro Jahr kommen nur etwa 20 000 Reisende nach Papua-Neuguinea. Dabei kann man hier nicht nur fantastische Landschaften kennenlernen und in einer atemberaubenden Unterwasserwelt schnorcheln und tauchen, sondern hat auch die Chance, den Geistern ganz nahe zu kommen. Wohl nirgendwo sonst auf der Welt können Touristen archaische Riten so hautnah miterleben und fotografieren wie am Ufer der Blanche-Bucht. Mit ihren Kameras kommen sie so dicht an die tanzenden Masken heran wie nur wenige der Einheimischen.

Erinnert irgendwie an ein frueheres Blogposting ueber diese Art von Voyeurismus: Afrikanische und andre Dörfer – “Sie sprießen wie die Schwammerl aus dem Boden”

Vielleicht sollte der Journalist sich naeher mit obskuren norddeutschen Braeuchen beschaeftigen? Ich kann sueddeutsche (oder schweizerische) Fasnachtsrituale empfehlen. Vielleicht wird ihm dann auch bewusst, dass Rituale Inszenierungen sind und nicht representativ fuer das Alltagsleben sind.

>> zum Text Die Geister tanzen zum Takt der Trommel im Hamburger Abendblatt

UPDATE (15.9.06): Dazu passt eine Geschichte im Rheinischen Merkur: Im Land der maskierten Götter. Zu Besuch bei den nordamerikanischen Hopi-Indianern auf dem Colorado-Plateau. Die Hopi haben aus der Neugierde der Touristen gelernt:

Nach den Ethnologen kamen damals Esoteriker, Hippies und Eine-Welt-Verfechter. Alle wollten diese beneidenswerten Harmoniemenschen sehen, die so bedürfnislos von Mutter Natur lebten. Sie guckten durch Wohnzimmerfenster, fragten Älteste nach dem Datum des Weltuntergangs und machten Fotos von allem, was sich bewegte. Schließlich hatten die Hopis genug. Sie verhängten ein totales Fotografierverbot und tanzen seitdem nur noch für Einheimische. Seitdem dürfen weder Menschen noch Tänze, noch Häuser, noch Dörfer fotografiert, gefilmt oder aufgenommen werden. Selbst Landschaftsaufnahmen sind verboten.

SIEHE AUCH:

Die uebliche Exotisierung: SPIEGEL ueber Garma-Festival der Aboriginees

Our obsession with the notion of the primitive society

Ancient People: We are All Modern Now

Was lesen wir im Hamburger Abendblatt: Der Journalist ist offenbar begeistert von seiner Wahl des Reiseziels:

Pro Jahr kommen nur etwa 20 000 Reisende nach Papua-Neuguinea. Dabei kann man hier nicht nur fantastische Landschaften kennenlernen und in einer atemberaubenden Unterwasserwelt…

Read more

Antropolog hjelper bedrifter med å kartlegge ruskulturen

Hver femte norske arbeidstaker mellom 20 og 30 år føler drikkepress på jobben. Alkoholbruk i yrkeslivet blir stadig mer vanlig i Norge. Bedriftsledere mener alkohol virker positivt inn på bedriftsmiljøet, melder NRK. Men noen få firmaer er mer skeptisk når det gjelder alkoholens fortreffelighet og har bedt sosialantropologen Bjarte Bøe om å kartlegge ruskulturen på arbeidsplassen. >> les hele saken på NRK

Bøe har også jobbet mye med alkohol og skoleungdom, se Kurs reduserer ungdomsfyll

SE OGSÅ:

Antropolog disputerer med «Alkoholkulturer i norsk arbeidsliv»

Rituell festing: Europas drikkekultur blir stadig mer nordisk

Hver femte norske arbeidstaker mellom 20 og 30 år føler drikkepress på jobben. Alkoholbruk i yrkeslivet blir stadig mer vanlig i Norge. Bedriftsledere mener alkohol virker positivt inn på bedriftsmiljøet, melder NRK. Men noen få firmaer er mer skeptisk…

Read more

Æresdrapsdebatten: Manglende kunnskap eller uttrykk for norsk nasjonalisme?

Mohammad Usman Rana og Iffit Z. Qureshi kritiserer mediedekningen etter at tre unge norsk-pakistanske søstre er blitt drept av sin egen bror. “Dagen etter begynte diverse konspirasjonsteorier om æresdrap å ta form”, skriver Mohammad Usman Rana:

Et konedrap i en norsk-pakistansk familie gir raskt grobunn for eksotiserende og mystifiserende karakteristikker som “æresdrap”, mens konedrap i en helnorsk familie marginaliseres og avgrenses til såkalte “familietragedier” og “sjalusidrap”.

Denne diskrimineringen, dobbeltmoralen og systematiske forskjellsbehandlingen ble utmerket godt illustrert i norske medier senest i 2005, da tre etnisk norske kvinner ble brutalt drept fordi de ønsket å forlate sine menn. Ved disse anledningene glimret kulturforklaringer og begreper som æresdrap med sitt fravær, selv om disse drapene i større eller mindre utstrekning hadde relasjon til ære, om ikke gjennom synonymer som “sjalusi” og “selvrespekt”.

Mediene og andre aktive aktører i integreringsdebatten er nødt til å være seg bevisst denne problemstillingen, fordi de med en slik adferd er skyldige i å gi det norske folk en skjev og stigmatiserende fremstilling.

>> les hele saken i Aftenposten

Iffit Z. Qureshi kritiserer også at journalistene overser at også etnisk norske menn mishandler og dreper fordi de føler seg krenket. Politikerne tilpasser seg journalistenes forenklede forståelsesrammer. De er dermed med på å forsterke fordommene, sier hun. Hun er overrasket over hvor lite kunnskap norske journalister har om innvandrere, leser vi.

>> les hele saken i Dagsavisen (oppdatert link)

Men har dette noe med manglende kunnskap å gjøre? Jeg tror heller Magnus Marsdal gir oss en bedre forklaring. Majoriteten misbruker drapene for å presentere seg selv som overlegen:

Er det ikkje litt herleg, folkens, med desse muslimane som oppfører seg så middelaldersk? Slik at heilnorske Pølse-Hanssen kan ta dei fatt i beste sendetid, rista dei skikkeleg og innprenta for n-te gang at HER I NOREG er det faktisk ikkje lov med kvinnedrap! TV 2s Holmgang handla denne veka om dette. Oddvars oppspel: «Kan vi forlange at innvandrere tilpasser seg norsk kultur, og hvor langt kan vi gå?»

(…)

Kvar er Oddvar Stenstrøms harmdirrande peikefinger når norske kvinner blir kvelte, skotne og øksa i hel av sine norske ektemenn? Når vi no krev at imamane skal gå mot kvinneundertrykking i kvar ei fredagsbønn, kvifor krev vi ikkje det same av seremonimeister for det norske fredagsritualet, Fredrik Skavlan? Om regjeringa ikkje blir like hard mot valden i norsk mannskultur som mot valden i den pakistanske, ligg det ikkje då eit drag av sjølvgod rasisme over andletet til Bjarne Håkon Hanssen?

>> les Magnus Marsdals kommentar i Dagsavisen (oppdatert link)

I sammenheng med drapene fikk debattene om aldersgrense for ekteskap med utlendinger ny fart. Astrid Meland har skrevet en fin oppsummering og Per Aage Pleym Christensen forklarer med overbevisende eksempler hvorfor Danmark ikke er et eksempel til efterfølgelse når det gjelder bekjempelse av tvangsekteskap. Antropologen Long Litt Woon foreslår økt satsing på utdanning:

Utdanning for både jenter og gutter med innvandrerbakgrunn er viktig for å fremme integrering. Jeg foreslår at ressursene heller brukes direkte til å stimulere til økt utdanning blant disse ungdommene. Hvis tiltakene er vellykkede, får vi i tillegg en utsettelse av ekteskap som bivirkning.

Dessuten burde en se til England:

I Storbritannia tas temaet om tvangsekteskap opp på skolen når elevene har Shakespeares “Romeo og Julie” på pensumet. I Norge kan kanskje Kristin Lavransdatter være en god innfallsport til tematikken?

Som kjent måtte Kristin trosser både faren og konvensjonene for å få sin Erlend.

>> les hele innlegget i Aftenposten “Kristin Lavransdatter på urdu”

SE OGSÅ:

Unni Wikan: For tidlig for å snakke om æresdrap

Fra æresdrap til familietragedie: «Æresdrapsalarmen» i norske redaksjoner

Ny bok: De fleste drap begås av vestlige menn med gammeldags æresbegrep

Vår tause aksept av drap: Kan de norske “familietragediene” skyldes at enkelte menn ikke takler den raske likestillingen? Det er på tide vi ser på oss selv (Per Kristian Bjørkeng, Aftenposten, 23.12.05)

Berit Thorbjørnsrud: Fokus på æresdrap er blåst ut av proporsjoner (Dagsavisen, 13.6.05)

Norske verdier, islam og hverdagsrasismen

Nyhetsoversikt over trippeldrapet på VG og NRK

Mohammad Usman Rana og Iffit Z. Qureshi kritiserer mediedekningen etter at tre unge norsk-pakistanske søstre er blitt drept av sin egen bror. "Dagen etter begynte diverse konspirasjonsteorier om æresdrap å ta form", skriver Mohammad Usman Rana:

Et konedrap i en norsk-pakistansk…

Read more

Play as research method – new Anthropology Matters is out

(LINKS UPDATED 31.10.22) In the field, anthropologists spent lots of time playing football or learning to dance: Could such enjoyable pastimes be considered a kind of work? Could play be used as a research technique? The new issue of Anthropology Matters is out. Its topic: From Play to Knowledge.

Seems to be a very interesting issue. Here some excerpts from the editorial by Susanne Langer, Emily Walmsley, Hannah Knox, and Mattia Fumanti:

In the first article Jonathan McIntosh reflects on his research with children in a Balinese dance studio. (…) Without a degree of linguistic competence he would not have been able to understand the children’s songs and games he was interested in, let alone able to join in (…). Being able to participate did not only add an important embodied dimension to McIntosh’s research, but also changed his relationship with the children. Balinese adults tend to be figures of respect, who may initiate games, but tend not to play themselves. By being an atypical adult, McIntosh was able to let the children take the lead and become his teachers, allowing him to learn about their everyday games and the role music and dance play in their lives.

(…)

Lucy Atkinson (…) played with children from the Democratic Republic of Congo who were living in a refugee camp in Northern Zambia. (…) [H]er aim was to create a space for the children to express themselves freely, using a variety of creative media, such as drawing, drama, or film, as well as techniques derived from participatory consultation and decision making processes to achieve this. (…)

However, the incorporation of these incredibly rich sources into standard academic accounts has presented Atkinson with a challenge. (…) In particular the children’s drawings, she contends, are not mere illustrations of the writing, but should be seen as more akin to quotes. However, she admits that this new status of the pictorial will require a major change in the conventions of how ethnographic writing is received.

(…)

In his research, Will Gibson was interested in the intersubjective knowledge involved in the production of improvised jazz performances (…). Dissatisfied with the degree of detail that conventional interviews produced, he decided to record incidents when he was playing with experienced performers. Gibson then played the recordings back to them, inquiring about their motivations and decisions when playing a sequence in a particular way.
This approach allowed him to learn about conventions, a player’s personal preferences, and the considerations concerning the skills and experience of other players that had influenced their improvisations. This innovative approach enabled Gibson to tease out the ways in which players orient themselves to each other and to the conventions of jazz improvisation.

>> read the whole Editorial

Articles in this issue:

Jonathan McIntosh: How dancing, singing and playing shape the ethnographer: research with children in a Balinese dance studio
“In this article I contribute to the debate on research methods in ethnomusicology. To do this I illustrate how active engagement in the activities and learning processes of children better enables the ethnographer to gain insights into children’s musical worlds.”

Lucy Atkinson: From play to knowledge: from visual to verbal?
“This article relates my experiences using playful child-centred research techniques whilst undertaking research with Congolese refugee children in Zambia. Such techniques generate rich and varied information, and often in unexpected ways.”

Brett Lashua: The arts of the remix: ethnography and rap
“In this paper I take note of ‘the arts of the remix’, in which techniques of producing hip-hop music with First Nations young people in Canada involved remixing both music and research practices.”

Will Gibson: Playing in the field: participant observation and the investigation of intersubjective knowledge in jazz improvisation
“I describe an approach to participant observation in which recordings of the researcher and research participants improvising musical performances together were used as ‘texts’ for framing discussions.”

Katrín Lund: Making mountains, producing narratives, or: ‘One day some poor sod will write their Ph.D. on this’
“This paper looks at ways of narrating mountaineering experiences in Scotland. What anthropologists can learn about their own ways of organising and abstracting their experiences from examining the material culture of mountaineers.”

>> front page of Anthropology Matters 2006, Vol 8 (2)

(LINKS UPDATED 31.10.22) In the field, anthropologists spent lots of time playing football or learning to dance: Could such enjoyable pastimes be considered a kind of work? Could play be used as a research technique? The new issue of Anthropology…

Read more

An exhibition and a movie: The French, colonialism and the construction of “the other”

The first temporary exhibition at Paris’s Quai Branly museum takes an ambitious look at how the West constructs its ‘other’, Mary Stevens writes in her research blog about the reconfiguration of national identity in French museums:

In the permanent exhibition it is the aesthetic qualities of the objects on display that are foregrounded; what is missing is a critical reflection on how the western aesthetic criteria which visitors are encouraged to apply have developed over time. What makes us see something as art, and why do we now judge as art objects that in the past might have been seen either as silent witnesses to social customs or indeed as curiosities? These are the questions that D’un regard l’Autre sets out to explore.

(…)

[H]airy savages carved in wood bear witness to Renaissance man’s desire to position his superior self firmly on the side of culture against nature. However, it is interesting to be reminded that in this period real-live people from other cultures were sufficiently rare in Western Europe to command wonder and a degree of respect. A life-size portrait of an Inuit couple, painted during their visit to the Danish court in the late seventeenth century provides a subtle reminder: the names of these two travellers – Pock and Kieperoch – were carefully noted by the artist. It was only in the nineteenth century that their successors would become ‘types’, documented and classified for the new sciences of anthropology and phrenology and displayed for public instruction in the new museums.

>> read the whole review of the exhibition

See also earlier on antropologi.info: Indigenous? Non-Western? Primitive? The Paris Museum Controversy

Mary Stevens has blogged a lot about multiculturalism and nationalism in France. One of the interesting recent posts is about the integration of foreign students: What image of France is presented in the introductory courses about French society?

(…) Day 2: the gastronomic map of France (lots of camembert and choucroute – not a lot of couscous and brik) place names (all Greek, Roman, Celtic or religious), family names (every single one of them belonging to the Français de souche, whoever they might be) and – to top it all – “languages, ethnic groups and cultures”. Aside from the fact that I thought ‘ethnic’ was a taboo word in French, only regional minorities get a mention and we are told authoritatively that cultural diversity has been in decline since the Revolution, or at least until a ‘recent’ upsurge in regional movements (e.g. Coriscan, Breton, Basque).

So here we have it: ‘le mythe national’ condensed into two short days. Above all the course seeks to inculcate a closed, exclusive definition of national identity that fails to take into account any of the demographic developments of the last 200 years and indeed before.

If anyone was ever in any doubt that there is still work to be done in France in rethinking the ‘collective memory’ – or what I prefer to call the collective or social ‘imaginary’ (the latter after the philosopher Charles Taylor) – then here (with apologies for the poor quality) is the proof.

>> read the whole post: Integrating the elite: peddling national mythology

Related topics are touched in the French movie Indigènes. Mary Stevens explains:

The film tells the story of a group of North African soldiers, fighting on French soil for the liberation of France from 1943. It is explicitly geared toward the re-evaluation of national collective memory; its aim is to address the way these soldiers, who played a major role in the Liberation have been written out of (the Gaullist account) of history. And it looks set to have a major impact.

>> read the whole post: The « Indigènes » effect ?

Anthropologist Cicilie Fagerlid is back in Paris and has also seen the film:

Indigene is the shameful juridical assignation used for Muslims in French North Africa. Muslims, being indigenes and not citizens like the Christians and Jews, didn’t enjoy equal rights until 1945. It’s incredible, isn’t it, in the country priding itself with the slogan libérté, égalité, fraternité?

>> read the whole review

The first temporary exhibition at Paris’s Quai Branly museum takes an ambitious look at how the West constructs its ‘other’, Mary Stevens writes in her research blog about the reconfiguration of national identity in French museums:

In the permanent exhibition…

Read more