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An anthropologist at an architecture firm

(via Putting People First) Peter Merholz at Peterme.com writes about an “enjoyable dinner brought together by local members of the anthrodesign mailing list“. He was particularly excited talking to an anthropologist who’s started working for an architecture firm (MKThink), “because he’s getting MKThink to move beyond standard architectural practice and consider ethnography as a method toward constructing better built environments”.

>> continue

SEE ALSO:
antropologi.info archive: Design anthropology

(via Putting People First) Peter Merholz at Peterme.com writes about an "enjoyable dinner brought together by local members of the anthrodesign mailing list". He was particularly excited talking to an anthropologist who's started working for an architecture firm (MKThink), "because…

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Runar Døving ønsker død over matpakka

I år er matpakka 70 år. Antropolog og matpakke-ekspert Runar Døving mener matpakka bør på museum. – Matpakkas endelikt blir det største som skjer i norsk mathistorie siden 1936, sier han til Nationen.

Døving har forsket mye om mat. Matpakka er for ham “etnisk mat” og noe som kan fortelle mye om nordmenn flest. Han sier:

Dypt i den norske folkesjela ligger ideen om en asketisk livsførsel som skaper friske, sunne mennesker. Vi skal vise måtehold og skeie ut bare til fest. Derfor er matpakka blitt en viktig del av vår nasjonale identitet.
Maten skal helst smake vondt for at vi nordmenn skal ha det bra. Og aller helst bør den inntas for åpent vindu. Matpakka ble ingen kulinarisk suksess. Men en stor moralsk suksess.

>> les hele saken

>> Nationen kommenteterer: “Det er noen sammenhenger og argumenter Døving har oversett i farta.” (Nationen, 17.1.05)

SE OGSÅ:

Runar Døving forteller om “Den hellige matpakka”

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

I år er matpakka 70 år. Antropolog og matpakke-ekspert Runar Døving mener matpakka bør på museum. - Matpakkas endelikt blir det største som skjer i norsk mathistorie siden 1936, sier han til Nationen.

Døving har forsket mye om mat. Matpakka…

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Eurosphere-prosjekt: Skal utfordre vår måte å tenke om tilhørighet på

Hos IMER-Bergen er stemninga høg etter at det denne veka vart kjent at dei har fått tilslaget på EUROSPHERE-prosjektet, som har fokus på utviklinga av europeisk statsborgarskap, leser vi på På Høyden:

Sosiologiprofessor Yngve Lithman sier:

– Vi skal utfordre den gamle tanken om nasjonalstaten som avgrensa system i Europa – og sjå på korleis det offentlege rommet kan relatere seg til EU. Vi ønsker å bidra til eit paradigmeskifte når det gjeld å tenke om tilhøyrigheit, ikkje tilhøyrigheit som nasjonal statsdimensjon, men ut i frå det mangfaldet vi ser i ulike måtar å leve livet på i Europa i dag.

De skal bl.a. studere ungdomskollektiv i Oslo og se hvordan ungdommem har en horisont som går ut over det norske.

>> les hele saken

SE OGSÅ:
IMER med flere nye bøker om migrasjon og integrasjon i Europa

Hos IMER-Bergen er stemninga høg etter at det denne veka vart kjent at dei har fått tilslaget på EUROSPHERE-prosjektet, som har fokus på utviklinga av europeisk statsborgarskap, leser vi på På Høyden:

Sosiologiprofessor Yngve Lithman sier:

– Vi skal utfordre den…

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"Ethnographic perspectives needed in discussion on public health care system"

In the current discussion on reforming the American public health care system, ethnographic perspectives are especially needed — and sadly lacking, Sarah Horton and Louise Lamphere write in Anthropology News January 2006. They call for an “Anthropology of Health Policy”:

Anthropologists’ relative neglect of health policy issues may lie, in part, in our tendency to view the realm of policy as outside our disciplinary scope. Yet in doing so, we have ceded the field of health policy to health economists, who have long held hegemonic sway over the terms in which we discuss and understand the current American health care system. Terms such as the “law of demand” and “cost-efficiencies” are commonly used to explain the logic of imposing cost-sharing through premiums and deductibles. Patients are instead portrayed as “consumers of health care,” naturalizing the idea of health care as a commodity whose use must be restricted.

As medical anthropologists were once instrumental in challenging the terms of the rationality debate three decades ago, it is time we dust off our boxing gloves. There are multiple levels of analysis at which anthropologists can make a contribution to debates over health policy—at the levels of individual behavior, institutional policy and public discourse.

(…)

Finally, as ethnographers, we should continue to document how such reforms play out in our tattered health care safety net. Perhaps nowhere else are the effects of such reforms more visible to the ethnographic eye.

>> continue (LINK UPDATED 3.4.2020)

SEE ALSO:

What is medical anthropology?

earlier news on medical anthropology

In the current discussion on reforming the American public health care system, ethnographic perspectives are especially needed — and sadly lacking, Sarah Horton and Louise Lamphere write in Anthropology News January 2006. They call for an "Anthropology of Health Policy":…

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Who Are the Rioters in France? Anthropology News January (I)

In Anthropology News January 2006, Susan J Terrio criticizes main stream medias coverage of the youth protests in the suburbs in Paris. The protests can’t be explained by religion, culture or by pointing to that the rioters are immigrants:

Yet, the “immigrants” are second and, in some cases, third generation French children of non-European immigrants of Antillean, North and Sub-Saharan African and Turkish ancestry who are French citizens. They are not, for the most part, observant Muslims. The riots are not a response to perceived attacks on Islam or a reflection of their cultural distance from mainstream French society.

To assert that the rioters are culturally alienated and difficult to integrate is to isolate cultural difference as a cause for social unrest and to downplay the more significant factors of economic marginalization, spatial segregation and anti-immigrant racism.

(…)

Rioters feel alienated from French police, judges, prosecutors, defense attorneys and social workers in part because minorities are still underrepresented in all these fields.

>> continue

Anthropologist Cicilie Fagerlid has posted several related entries in her blog: Among others she comments that “I haven’t seen any empirical basis for blaming the riots on neither religion nor ethnicity”. In the same post she mentions a seminar, arranged by the French Association of Anthropologists on the actuality of anthropology and the crisis in the banlieues. She also lists some links.

Thomas Hylland Eriksen sums up:

Some commentators have tried to link the riots to religious revitalisation and militant Islamism in the Arab-speaking world. Yet, others – including the anthropologist André Iteanu, who has done research in these areas for years – point out that the riots have social causes, not cultural ones: The people living in these parts of Paris have no metro, few buses, hardly any libraries – and the majority have no work. Deprived and poor people have rioted in Paris several times before. It has nothing to do with their being Muslim and everything to do with their being socially excluded. Conclusion: Leave culture out of this matter.

(part of an interesting debate on the culture concept!)

Check also Erkan Saka’s coverage on this and the extensive round-up by Perlentaucher: Voices on the French riots

In Anthropology News January 2006, Susan J Terrio criticizes main stream medias coverage of the youth protests in the suburbs in Paris. The protests can't be explained by religion, culture or by pointing to that the rioters are immigrants:

Yet, the…

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