For those women living in villages within accessible range of Goroka town, it is the norm to sell fresh produce in the Goroka market. Fresh produce trading, or maket in Tok Pisin, is common for women throughout the country. To see men selling food in the Goroka market is significantly less common, and those who do, usually sell foods brought from outside of Goroka. The gender divisions that exist in and around the marketplace today in Goroka are maintained through discourses of emotions and practice, specifically the notion of sem (Tok Pisin: shame, embarrassment). As part of a 12‐month ethnographic research project on gender relations in and around the Goroka market, I spoke with market vendors, amongst others living in and around Goroka, about why men do not market. I also interviewed some of the few men who do sell fresh produce in the market. Based on these men's explanations and those of others with whom I spoke, I suggest that these sellers exhibit aspects of masculinity that are caring for their families, putting shame second, and justifying this by their aspirations to transform their and their loved ones’ lives through education and business. These men demonstrate an emergent form of masculinity that both includes and contests aspects of hegemonic masculinity in the Highlands. Whilst selling fresh produce in the marketplace is deemed embarrassing and shameful for the majority of men, those who sell regardless justify doing so by pointing to the importance of providing for their families and loved ones.
Here we open up the special issue with an introduction to the topic of decolonizing anthropology through the consideration of the emotionality of race, racism, and whiteness within the classroom and the discipline. Focusing on the European Classroom as a construct, we reflect on what the implications of decolonizing anthropology are for teaching the discipline, particularly in regard to the positionality of “European Others” (El Tayeb, 2011) as students and educators. While demands for structural changes in the discipline and the restructuring of canons and curriculums have been widely proposed, the role of affect and emotions in relation to colonialism, race, and whiteness in the decolonizing process have been addressed only marginally. We offer a contribution to the conversation through the focus on emotions, taking these as a form of knowledge and political action. Bringing together literatures on postcolonial studies, decolonial theory with critiques of anthropology, we suggest a space for thinking about the emotional dimensions of decolonization within the university and across disciplines and describe the contribution of each article included herein that show the power that comes from thinking critically about the emotionality of the classroom, and the role of emotions in reproducing colonial epistemics.
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