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ACTRACT. The Ascona Transformation Charter: Towards a Vision and Charter for a Transformative Anthropology
No full textIn this 21st century, the enormous scale and extent of social inequalities and ecological devastation prompt us to revisit the relevance and positionality of anthropology as a discipline and a societal project. how then to address systemic change and transformation both within and outside the discipline of anthropology?
We, as a collective of anthropologists from Switzerland and Europe, including members of the Swiss Anthropological Association (SSA), the European Association of Social Anthropologists (EASA) and the Swiss Graduate School of Anthropology gathered in Ascona from june 3 to 5, 2024. Hosted by the interface commission at the Centro Incontri Umani, we deliberated on the need and potential pathways for a transformative anthropology considering the triple planetary crisis, structural inequalities and deepening conflicts. drawing on initial discussions hosted by the Interface Commission in 2022 around the theme of "imagining new anthropological futures", the Ascona meeting sought to take stock of contemporary conversations on the future of anthropology, and of practices aimed at transforming the discipline to tackle current challenges.In this 21st century, the enormous scale and extent of social inequalities and ecological devastation prompt us to revisit the relevance and positionality of anthropology as a discipline and a societal project. how then to address systemic change and transformation both within and outside the discipline of anthropology?
We, as a collective of anthropologists from Switzerland and Europe, including members of the Swiss Anthropological Association (SSA), the European Association of Social Anthropologists (EASA) and the Swiss Graduate School of Anthropology gathered in Ascona from june 3 to 5, 2024. Hosted by the interface commission at the Centro Incontri Umani, we deliberated on the need and potential pathways for a transformative anthropology considering the triple planetary crisis, structural inequalities and deepening conflicts. drawing on initial discussions hosted by the Interface Commission in 2022 around the theme of "imagining new anthropological futures", the Ascona meeting sought to take stock of contemporary conversations on the future of anthropology, and of practices aimed at transforming the discipline to tackle current challenges.In this 21st century, the enormous scale and extent of social inequalities and ecological devastation prompt us to revisit the relevance and positionality of anthropology as a discipline and a societal project. how then to address systemic change and transformation both within and outside the discipline of anthropology?
We, as a collective of anthropologists from Switzerland and Europe, including members of the Swiss Anthropological Association (SSA), the European Association of Social Anthropologists (EASA) and the Swiss Graduate School of Anthropology gathered in Ascona from june 3 to 5, 2024. Hosted by the interface commission at the Centro Incontri Umani, we deliberated on the need and potential pathways for a transformative anthropology considering the triple planetary crisis, structural inequalities and deepening conflicts. drawing on initial discussions hosted by the Interface Commission in 2022 around the theme of "imagining new anthropological futures", the Ascona meeting sought to take stock of contemporary conversations on the future of anthropology, and of practices aimed at transforming the discipline to tackle current challenges
La etnografía en línea aplicada al estudio del lenguaje: Una conversación desde perspectivas críticas
Get PDFEsta contribución presenta una conversación entre cuatro investigadoras sobre la etnografía en línea como metodología de investigación en disciplinas como la sociolingüística, el análisis del discurso y la educación. El intercambio reflexiona sobre las posibilidades y tensiones que implica investigar prácticas lingüísticas en contextos digitales, así como sobre los prejuicios aún persistentes hacia este enfoque en determinadas comunidades académicas. La conversación busca trasladar a las disciplinas mencionadas reflexiones y cuestionamientos ya debatidos en otras, abordando la interconexión entre los espacios offline y online, la necesidad de adaptar las herramientas metodológicas tradicionales a la complejidad de los entornos digitales y de analizarlos desde una perspectiva interdisciplinaria, así como los desafíos éticos que plantea el hecho de trabajar con personas en esos contextos. Asimismo, se insiste en la importancia de una mirada crítica y situada sobre estos espacios, y se reivindica el valor epistémico de la etnografía en línea como vía legítima y poderosa para investigar el lenguaje como práctica social.
Mediante los siguientes enlaces se accede directamente a la conversación grabada en la que se basa esta contribución.
Parte 1 (00:00 - 59:59): https://tobira.unibe.ch/!v/KZRVbhmNyZd
Parte 2 (59:59 - 2:00:04): https://tobira.unibe.ch/!v/IuJmVmI_i1vThis contribution presents a conversation between four researchers on online ethnography as a research methodology in disciplines such as sociolinguistics, discourse analysis and education. The exchange reflects on the possibilities and tensions involved in researching linguistic practices in digital contexts, as well as on the still persistent prejudices towards this approach in certain academic communities. The conversation seeks to transfer to the disciplines mentioned reflections and questions already debated in other disciplines, addressing the interconnection between offline and online spaces, the need to adapt traditional methodological tools to the complexity of digital environments and to analyse them from an interdisciplinary perspective, as well as the ethical challenges of working with people in these contexts. It also insists on the importance of a critical and situated gaze on these spaces, and vindicates the epistemic value of online ethnography as a legitimate and powerful way to investigate language as a social practice.
This contribution is accompanied by a recorded conversation.
Part 1 (00:00 - 59:59): https://tobira.unibe.ch/!v/KZRVbhmNyZd
Part 2 (59:59 - 2:00:04): https://tobira.unibe.ch/!v/IuJmVmI_i1
Online- und Präsenzfortbildungen für Lehrpersonen – ein Modell zum gelingenden Transfer
No full textDie berufliche Weiterbildung für Lehrpersonen in Form formeller Fortbildungen stellt Angebote dar, deren tatsächliche Wahrnehmung und Nutzung von verschiedenen Einflussfaktoren abhängen. In diesem Beitrag wird ein auf dem erweiterten Angebots- und Nutzungsmodell basierendes Modell vorgeschlagen, in dem die Einflussfaktoren entlang von externen (veranstaltungsbezogen), individuellen (die Lehrpersonen betreffend) und internen (die Schule betreffend) Faktoren strukturiert werden. Darüber hinaus werden ergänzende Einflussfaktoren für Online- und Präsenzfortbildungen in das Modell aufgenommen, die sich in der Literatur als bedeutsam erweisen
Undoing Gender Stereotypes in Hindi
Get PDFThe basic prerequisite for using any language is the willingness of the speaker to follow the rules of the game. Socially defined norms of language use then tend to set the limits within which one can express oneself using this language. Whether these norms set the speaker free or whether they act as constraints in a free expression of Self, is a question that will be raised in this article. Using examples from Hindi, the paper highlights the role of such norms of language use in perpetuating gender stereotypes. Gender stereotypes get constructed as part of a broader process of social differentiation but the site of this construction is to a large extent the normal everyday discourse. A normal classroom discussion amongst university students in New Delhi thus shows how deep rooted such stereotypes are and how effectively they get perpetuated through language and linguistic norms in Indian society. The basic premise in this paper is that meanings are context-specific, they are not fixed and they get created in discourse. But since language use is one thread in social fabric, it serves as an instrument to construct and perpetuate gender stereotypes. The paper is more of an essay on issues that became obvious about gender stereotypes during two classroom discussions. It should not therefore be taken as a study into the deeper aspects of gender representation in Hindi
«All Aram» and «Upper and Lower Aram»: what the Sefire Inscription suggests us about the Aramaean ethnicity
Get PDFThe Aramaeans are always presented as an “undifferentiated group present from the Lower Khabur to the Mount Lebanon” (Sader 1992), without any ethnic affiliation. The construction of their identity may be given by two opposite viewpoints: their own perspective (internal view) and that perceived by other populations (external view). We will show this through the notion of “all Aram” in the Sefire inscription, and by looking at some passages from Assyrian records and the Bible. The first document is the longest Aramaic inscription (about 200 lines) found 25 km from Aleppo in 1930 and dated to the 8th century. It is a treaty stipulated between the unknown king of KTK, Bargaʼ yah and the king of Arpad Matiʻel. The other inscriptions concern, in particular, the records of Shalmaneser III and Tiglath-pileser III who occupied the Aramaean territories in the 9th-8th centuries, and some letters from Nippur
Provincial Administration in Babylonia: A Case of Kassite Nippur
Get PDFThe talk gives an overview of the system of provincial administration in Babylonia during the rule of the Kassite dynasty (ca. 1531-1155 BC). Since about 90% of all written sources from this period (almost 12000 cuneiform tablets) come from a single location – the city of Nippur, the religious center of the country – this study is based for the most part on the economic and administrative documents from that place. The available texts cover about 150 years – from the beginning of the reign of Burna-Buriaš II (ca. 1359 B.C.) till the end of the reign of Kaštiliashu IV (1225 B.C.).The documents reflect the vibrant economic life of the region and give some ideas about how the social organization of Nippur and settlements of the homonymous adjacent province was shaped and how the city administrative system functioned. They mention administrators and officials of different levels responsible for the city household transactions (record keeping of economic accounts, maintaining agricultural and irrigational activities, distributing the harvest and goods, supervising the workforce). Among them one official clearly stands out – the chief governor of Nippur (šandabakku in Akkadian, gú.en.na/gá.dub.ba.(a) in Sumerian). He probably reported directly to the king of Babylonia and was endowed with significant political and administrative power, controlling economic transactions in the region and performing legal procedures. Several persons holding šandabakku office also bear a title nešakku (nu.èš den.líl in Sumerian) – one of the important priest offices of the god Enlil’s temple – Ekur. That indicates that the governor of Nippur was closely linked to the largest city temple and was involved in the governance and administration of its household as well
Following the Collapse: Regeneration or Transformation of the Urban Societies?
Get PDF In the field of Syrian and Mesopotamian studies we must deal with many changes affecting the urban complexity and the socio-political and economic systems. In Syria, two major regional changes have been identified: one is the collapse of the Uruk system and the beginning of the second urban revolution, the other is the end of the Early Bronze Age and the beginning of the Middle Bronze Age cultures during the late third/early second millennium B.C. The terms “transition” and “collapse” are largely used in the definition of those two historical events.Many reasons could cause the collapse of any civilization: to explain the nature of any collapse we must look at the characteristics of the period that followed it. This paper will deal with the archaeological evidence from the late third and early second millennium B.C. in northern inner Syria to illustrate, on the one hand, the reason of that collapse and, on the other hand, to show how such a collapse affected the developmental trajectories of the urban systems.
Carnet de voyage, Bagdad 2019: Les fresques de la révolte, une nouvelle figuration populaire
Get PDFThis contribution is a commented portfolio of images gathered during fieldwork in Baghdad (February 2020). It aims to provide an overview of the murals which have been concentrated on Tahrir Square since the revolution of October 2019. These murals share some iconographic topics in common with the thawra (revolution) in Syria, Tunisia, Egypt and Beirut. Nevertheless, some semantic and iconographic registers are specific to Iraq, and divided into two main categories. The first one recreates “a city within the city” (ville en abyme) through composite unrealistic images of real places known to all; the second relates to the martyrology of Shiism, with portraits of historical imams, but also of “martyrs” killed during the repression in Autumn 2019. Contrary to the well-known official iconography since the 1958 Iraqi revolution, this new figurative expression is that of a young population predominantly Shiite (due to demography in Iraq), and it stems from a cultural and political substrate prone to rebellion—that of Hussein, long repressed by power. The style is often naive, at the antipodes of the concomitant Beiruti thawra street art, although crossing with other globalized graphic codes. It constitutes a vibrant popular culture and also signals a “Shiitization” of public space. Beyond traditional divisions, it finally proves to federate, in reaction to the iconoclasm of Daesh but also to the corruption that strikes the daily life and the future of millions of citizens.This contribution is a commented portfolio of images gathered during fieldwork in Baghdad (February 2020). It aims to provide an overview of the murals which have been concentrated on Tahrir Square since the revolution of October 2019. These murals share some iconographic topics in common with the thawra (revolution) in Syria, Tunisia, Egypt and Beirut. Nevertheless, some semantic and iconographic registers are specific to Iraq, and divided into two main categories. The first one recreates “a city within the city” (ville en abyme) through composite unrealistic images of real places known to all; the second relates to the martyrology of Shiism, with portraits of historical imams, but also of “martyrs” killed during the repression in Autumn 2019. Contrary to the well-known official iconography since the 1958 Iraqi revolution, this new figurative expression is that of a young population predominantly Shiite (due to demography in Iraq), and it stems from a cultural and political substrate prone to rebellion—that of Hussein, long repressed by power. The style is often naive, at the antipodes of the concomitant Beiruti thawra street art, although crossing with other globalized graphic codes. It constitutes a vibrant popular culture and also signals a “Shiitization” of public space. Beyond traditional divisions, it finally proves to federate, in reaction to the iconoclasm of Daesh but also to the corruption that strikes the daily life and the future of millions of citizens
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