Datoga

Blystad, Astrid; Rekdal, Ole Bjørn

doi:10.1007/0-387-29905-x_64

Cited by 6 publications

(5 citation statements)

References 2 publications

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“…The fifth study (empirical example 5) was a classical field study anchored in ethnography (Blystad, 1999 ; Blystad & Rekdal, 2004 ). The researcher lived in a Tanzanian pastoral community for a period of more than 2 years, exploring maternal practices related to pregnancy, childbirth, and infant feeding.…”

Section: The Research Projects—differences and Common Groundmentioning

confidence: 99%

Researcher–researched relationship in qualitative research: Shifts in positions and researcher vulnerability

Råheim

Magnussen

Sekse

et al. 2016

International Journal of Qualitative Studies on Health and Well

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174

101

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BackgroundThe researcher role is highly debated in qualitative research. This article concerns the researcher-researched relationship.MethodsA group of health science researchers anchored in various qualitative research traditions gathered in reflective group discussions over a period of two years.ResultsEfforts to establish an anti-authoritarian relationship between researcher and researched, negotiation of who actually “rules” the research agenda, and experiences of shifts in “inferior” and “superior” knowledge positions emerged as central and intertwined themes throughout the discussions. The dual role as both insider and outsider, characteristic of qualitative approaches, seemed to lead to power relations and researcher vulnerability which manifested in tangible ways.ConclusionShifting positions and vulnerability surfaced in various ways in the projects. They nonetheless indicated a number of similar experiences which can shed light on the researcher-researched relationship. These issues could benefit from further discussion in the qualitative health research literature.

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Section: The Research Projects—differences and Common Groundmentioning

confidence: 99%

Researcher–researched relationship in qualitative research: Shifts in positions and researcher vulnerability

Råheim

Magnussen

Sekse

et al. 2016

International Journal of Qualitative Studies on Health and Well

Self Cite

174

101

View full text Add to dashboard Cite

show abstract

“…For more details about socio-political organisation of the Wataturu see Blystad, Astrid and Rekdal, Ole Bjørn. 2004.…”

Section: Discussionmentioning

confidence: 99%

“…Wataturu did not stay in villages not because they wanted to avoid government influence but to avoid curses that would befall to the community if they contravened their traditions and customs. According toBlystad and Rekdal (2004), Wataturu believe that curses may cause illness, bad luck, cattle diseases, and even death; therefore, to avoid punishment from spirits, they had to evacuate the places with rural development campaigns.It should also be noted that socialism and rural development as a modernisation strategy was coupled with uprooting of what was termed as bad cultural practices so that people could adopt new ways of life. Traditional ways, for instance traditional livestock keeping with large herds of cattle, food taboos, and female genital…”

mentioning

confidence: 99%

Failure of Ujamaa in Modernising Wataturu Community in Igunga from the Early 1970s to the the Mid-1980s

Ayo

2021

Ethnologia Actualis

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Tanzania’s Rural Development Policy which encompassed, among other things, establishment of well-planned Ujamaa villages across the country, was a nation-wide agenda implemented immediately after the Arusha Declaration of 1967. The Arusha declaration marked the actual beginning of Ujamaa, a socio-economic policy based on egalitarian principles of traditional African societies practiced in Tanzania from 1967 to the mid-1980s. Contrary to government’s intentions, the Wataturu negatively responded to this programme since it conflicted with their socio-cultural set-up. Scholarships on this subject converge on the failure and success of the programme, its ecological impact as well as land disputes and social unrest resulting from the implementation of the policy. Yet, little is known about the extent to which the socio-cultural life, perceptions, beliefs, and cattle economy determined the responses, participation and mobilization among the Wataturu (brediga) - Datooga of Igunga. This paper exploits ethno-historical accounts from Igunga district and archival materials collected as part of a PhD project to fill this gap. The paper establishes that modernisation through the resettlement scheme and establishment of Ujamaa villages were never a reality for the Wataturu who uphold their traditional socio-cultural set-up with great pride.

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“…Children help with household activities and herding from a young age. Some of the Datoga have not yet accepted education, and some of them fear children with disabilities (Blystad & Rekdal, 2004).…”

mentioning

confidence: 99%

“…The Iraqw are linguistically classified as Cushitic; they were traditionally agropastoralists. The Datoga language is Nilotic and within the past 60 years there has been a gradual shift from pastoralism to agropastoralism (Blystad, 2000). Both groups practice polygyny (one man with more than one wife) and a growing problem of alcohol abuse in the region has been noted (Blystad, 1995; Blystad & Rekdal, 2004).…”

mentioning

confidence: 99%

Child Vulnerability in the Iraqw and Datoga Ethnic Groups of a Village in Northern Tanzania

2012

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Datoga

Cited by 6 publications

References 2 publications

Researcher–researched relationship in qualitative research: Shifts in positions and researcher vulnerability

Researcher–researched relationship in qualitative research: Shifts in positions and researcher vulnerability

Failure of Ujamaa in Modernising Wataturu Community in Igunga from the Early 1970s to the the Mid-1980s

Child Vulnerability in the Iraqw and Datoga Ethnic Groups of a Village in Northern Tanzania

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