Is there a way to talk about making culture without making enemies?

Jackson, Jean E.

doi:10.1007/bf01959981

Cited by 97 publications

(36 citation statements)

References 18 publications

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“…From within their subjective experience of disempowerment and ethnic and racial prejudice, there are no such things as innocent social relations, especially involving Western social scientists. Moreover, as anthropologists such as Allan Hanson (1991), Jean Jackson (1989) and Charles Briggs (1996) have found out personally and brought out most forcefully, many of them now caught in nationally visible political positions cannot even afford to be revealed as possessing what we might otherwise consider the endearing and all-too-human qualities of error, misjudgement and self-deception.…”

Section: Two Worlds One Story or Two Stories One World?mentioning

confidence: 95%

Must Our Informants Mean What They Say?

Weiner¹

1997

Canberra Anthropology

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Section: Two Worlds One Story or Two Stories One World?mentioning

confidence: 95%

Must Our Informants Mean What They Say?

Weiner¹

1997

Canberra Anthropology

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“…Indeed there is growing dissatisfaction in the literature over the superficial and misleading quality of much of the argument about the 'invention of tradition' (Jackson 1989;Linneken 1992). Part of the blame for the lack of clarity in the 'proinvention' position lies with Hobsbawm (1983), whose influential paper on the topic was confusing, precisely because it relied on a radical distinction between two different states, or kinds, of society -those ruled by custom ('traditional societies') and those in which tradition was deployed for ideological purposes ('modern societies').…”

Section: Identity and Land Claims In Komaggas: The Invention Of Tradition?mentioning

confidence: 99%

Land claims in Namaqualand: the Komaggas reserve

Sharp

1994

Review of African Political Economy

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The recent transition to democracy in South Africa has raised expectations about land redistribution. Although much will be done in this regard over the next few years, there will be many claims for the return of land of which people were dispossessed that fall outside the practical guide‐lines laid down by the new state. Since many of these claims will not be frivolous or opportunistic, there is a serious question about how they should be handled. It is not easy to make generalisations; rather, it will be necessary to deal with specific instances on their relative merits. One cannot arrive at a series of ad hocsolutions without regard to their wider implications and the precedents they may set. This article examines one instance of a claim for the return of lost land. It looks at the land claims advanced by people in Komaggas, one of six communal reserves inhabited by coloured people in the Namaqualand district of the Northern Cape province. One aim is to show that people in Komaggas have a long‐standing, and entirely reasonable, claim to land beyond the current boundary of their reserve; another aim is to illustrate how, and why, people in Komaggas have struggled, and struggle still, to present their claim in a form to which there can readily be a positive response.

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“…Os Kayapó do Brasil Central (Turner 1991), os povos do Nordeste (Oliveira 1999), os Mayas da Guatemala (Warren 1998), os diversos povos indígenas da Colômbia (Jackson 1989(Jackson , 1991(Jackson , 1995(Jackson , 1999Sotomayor 1998), os Yekuana da Venezuela (Arvelo-Jiménez e Jiménez 2001) ou os indígenas argentinos (Briones 2003;Gordillo e Hirsch 2003;Lazzari 2003;Rappaport 2005;Warren 1998) ilustram bem esse fenômeno em rápida expansão. Seria bom aprendermos com povos não ocidentais, não apenas sobre suas especificidades culturais no estilo Bateson, mas também sobre suas estratégias, muitas vezes vistas pelos antropólogos como questionáveis, ingênuas ou inoperantes.…”

Section: E N G a J A M E N T Ounclassified

Do Engajamento ao Desprendimento

Ramos¹

2007

CAMPOS

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Minha atenção aqui está voltada principalmente para a etnografia de povos indígenas como tem sido praticada no Brasil. Não pretendo tecer comparações com outros países da América Latina, embora seja inevitável fazer algumas referências a casos fora do Brasil. Apesar do ar de família perceptível no modo latino-americano de se fazer antropologia, para além das semelhanças esperadas, existem na região certas diferenças de "sotaque" antropológico que sublinham a diversidade de experiências históricas e olhares teóricos. O fim do século XX testemunhou uma mudança drástica na etnografia brasileira. De sujeitos de pesquisa a pesquisadores, alguns indígenas no Brasil vêm forçando muitos antropólogos a refletir sobre a ética e a política da pesquisa etnográfica. Num esforço de capturar o momento preciso desse processo, escrevi este trabalho como um exercício em retrospecção. Dividido em duas partes, ele procura ponderar sobre tal mudança na condução da etnografia indígena no país, mas também sobre a minha própria perplexidade ao observá-la. O caminho que escolhi vai do envolvimento ao desprendimento com relação tanto a tendências teóricas quanto a compromissos políticos.A primeira parte cobre um momento em que defender o direito de ser diferente significava defender a virtude de certos conceitos antropológicos criados precisamente para enfatizar o valor da diversidade humana. Ser politicamente

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Is there a way to talk about making culture without making enemies?

Cited by 97 publications

References 18 publications

Must Our Informants Mean What They Say?

Must Our Informants Mean What They Say?

Land claims in Namaqualand: the Komaggas reserve

Do Engajamento ao Desprendimento

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