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Bovey, L., Durler, H., Losego, P., Angelucci, V. et Sotirov, A. (dir.) (2025) Au nom de l’inclusion : les contradictions d’une ambition scolaire. Édition Epistémé, 216 pages
No full textCook, Edward. Biblical Aramaic and Related Dialects: An Introduction. Cambridge University Press, 2022
No full textInvestigating Embodiment in Oral Mnemonics within Japanese Music
Full text linkAn oral mnemonic system known as shōga (literally meaning “singing song”), which can be practised without a musical instrument, is an indispensable means for transmitting or representing melodies in Japanese traditional music genres. While it has come to be written as a kind of music notation as well, shōga is primarily the bodily experience that begins with imitating the master’s voice and movements in a one-on-one teaching scenario. This article aims to approach the nature of shōga-performing practices from both quantitative and qualitative angles, dealing especially with the case of a wind instrument in court music (gagaku). After discussions on shōga and the rhythmic properties of instrumental music in gagaku, sound/movement data will be examined and combined with interview results from a participating musician. The investigation reveals that a multi-angled knowledge of shōga practices can provide insight into the essence of rhythmic expression in Japanese music genres.An oral mnemonic system known as shōga (literally meaning “singing song”), which can be practised without a musical instrument, is an indispensable means for transmitting or representing melodies in Japanese traditional music genres. While it has come to be written as a kind of music notation as well, shōga is primarily the bodily experience that begins with imitating the master’s voice and movements in a one-on-one teaching scenario. This article aims to approach the nature of shōga-performing practices from both quantitative and qualitative angles, dealing especially with the case of a wind instrument in court music (gagaku). After discussions on shōga and the rhythmic properties of instrumental music in gagaku, sound/movement data will be examined and combined with interview results from a participating musician. The investigation reveals that a multi-angled knowledge of shōga practices can provide insight into the essence of rhythmic expression in Japanese music genres
The Intersectionality of Performing Bodies: Dance and the Afghan Refugee Experience
Full text linkThis article explores from an intersectional perspective how difference gains meaning through musicking, especially dancing bodies. It introduces intersectionality as a means of analysis in ethnomusicology, referring to fieldwork with Afghan refugees in Austria. I examine the specific preconditions of forced migration and diasporic life realities of Afghans in Austria, specifically focusing on the interdependency of anti-Muslim racism and gender policies. After roughly sketching an Afghan music history, I discuss Afghan pop music in the context of forced migration and present diasporic transformations with reference to social dance events. Finally, I address the interrelatedness of gender, sexuality, and dance by analysing performing bodies and their movements as corporeal signifiers of gender and sexuality as well as of race and ethnic “Otherness.” While showing how music and dance help in negotiating a sense of belonging within the web of origin, migration, and relocation, this article emphasises the role of gender and sexuality as well as that of racialisation and ethnicization in both the music and dance practices of Afghans in Vienna and in general public discourse.This article explores from an intersectional perspective how difference gains meaning through musicking, especially dancing bodies. It introduces intersectionality as a means of analysis in ethnomusicology, referring to fieldwork with Afghan refugees in Austria. I examine the specific preconditions of forced migration and diasporic life realities of Afghans in Austria, specifically focusing on the interdependency of anti-Muslim racism and gender policies. After roughly sketching an Afghan music history, I discuss Afghan pop music in the context of forced migration and present diasporic transformations with reference to social dance events. Finally, I address the interrelatedness of gender, sexuality, and dance by analysing performing bodies and their movements as corporeal signifiers of gender and sexuality as well as of race and ethnic “Otherness.” While showing how music and dance help in negotiating a sense of belonging within the web of origin, migration, and relocation, this article emphasises the role of gender and sexuality as well as that of racialisation and ethnicization in both the music and dance practices of Afghans in Vienna and in general public discourse
It Takes More Than One To Hold Complexity: Irritation and Collective Reflexivity in Ethnographic Research
No full textThis article discusses the potentials and challenges of psychoanalytically oriented “interpretation workshops”: interpretive, collective spaces that address ethnographic fieldwork’s subconscious, emotional, and experiential aspects. While notions of scientific objectivity and epistemic violence towards interlocutors in anthropology have faced ample critiques, applied methodological tools for doing otherwise still seem scarce. Interpretation workshops offer a collectively entangled alternative to disembodied, patriarchal, and ultimately violent notions of anthropological knowing. Based on a reflection of my participation in an interpretation workshop, I discuss how reciprocal vulnerabilities were addressed in ethically and epistemologically relevant ways in this context.This article discusses the potentials and challenges of psychoanalytically oriented “interpretation workshops”: interpretive, collective spaces that address ethnographic fieldwork’s subconscious, emotional, and experiential aspects. While notions of scientific objectivity and epistemic violence towards interlocutors in anthropology have faced ample critiques, applied methodological tools for doing otherwise still seem scarce. Interpretation workshops offer a collectively entangled alternative to disembodied, patriarchal, and ultimately violent notions of anthropological knowing. Based on a reflection of my participation in an interpretation workshop, I discuss how reciprocal vulnerabilities were addressed in ethically and epistemologically relevant ways in this context.This article discusses the potentials and challenges of psychoanalytically oriented “interpretation workshops”: interpretive, collective spaces that address ethnographic fieldwork’s subconscious, emotional, and experiential aspects. While notions of scientific objectivity and epistemic violence towards interlocutors in anthropology have faced ample critiques, applied methodological tools for doing otherwise still seem scarce. Interpretation workshops offer a collectively entangled alternative to disembodied, patriarchal, and ultimately violent notions of anthropological knowing. Based on a reflection of my participation in an interpretation workshop, I discuss how reciprocal vulnerabilities were addressed in ethically and epistemologically relevant ways in this context
Weaponized Positionality? Coercive Disclosure in the "Publish or Perish" Academy
No full textThis paper brings anthropological scholarship on reflexivity and positionality in conversation with debates around issues of self-exploitation in the neoliberal university, to argue that the publication pressures early career anthropologists face, can cause them to feel that they must violate their own emotional and ethical boundaries to get their manuscript through peer review. Drawing on my own experience of being forced to disclose my past of traumatic violence to a journal, I show that reviewers’ and editors’ demands that anthropologists critically reflect on their positionality and on the power relations in their field site, can sometimes become weaponised against them. This can make academic publishing a site for new forms of violence, as well as for renewed trauma for young anthropological writers.This paper brings anthropological scholarship on reflexivity and positionality in conversation with debates around issues of self-exploitation in the neoliberal university, to argue that the publication pressures early career anthropologists face, can cause them to feel that they must violate their own emotional and ethical boundaries to get their manuscript through peer review. Drawing on my own experience of being forced to disclose my past of traumatic violence to a journal, I show that reviewers’ and editors’ demands that anthropologists critically reflect on their positionality and on the power relations in their field site, can sometimes become weaponised against them. This can make academic publishing a site for new forms of violence, as well as for renewed trauma for young anthropological writers.This paper brings anthropological scholarship on reflexivity and positionality in conversation with debates around issues of self-exploitation in the neoliberal university, to argue that the publication pressures early career anthropologists face, can cause them to feel that they must violate their own emotional and ethical boundaries to get their manuscript through peer review. Drawing on my own experience of being forced to disclose my past of traumatic violence to a journal, I show that reviewers’ and editors’ demands that anthropologists critically reflect on their positionality and on the power relations in their field site, can sometimes become weaponised against them. This can make academic publishing a site for new forms of violence, as well as for renewed trauma for young anthropological writers
Anthropoesy
No full textWhat might the transformation in transformative anthropology entail? While several responses might be generated, one element that is generally kept to the background is transformation from within. This “inner enquiry” is not necessarily of the self-reflexivity school, nor of decolonizing initiatives, but one that asks for a deep decoloniality of the propertied self along with a deep ethnography with those designated as Other, objects or subjects of the anthropological endeavour. If we do not transform from within, we will continue to retain propertied notions of the self’s relationship to the world, Weltbeziehungen, with their objectified identities, differences and hierarchies both between human, and in relation to non-human lifeforms—which is how the chain-reaction of violences began culminating in the multiple planetary and societal crises of today. In critical response, I propose an anthropoesy—a co-creative conjunction with lifekind.What might the transformation in transformative anthropology entail? While several responses might be generated, one element that is generally kept to the background is transformation from within. This “inner enquiry” is not necessarily of the self-reflexivity school, nor of decolonizing initiatives, but one that asks for a deep decoloniality of the propertied self along with a deep ethnography with those designated as Other, objects or subjects of the anthropological endeavour. If we do not transform from within, we will continue to retain propertied notions of the self’s relationship to the world, Weltbeziehungen, with their objectified identities, differences and hierarchies both between human, and in relation to non-human lifeforms—which is how the chain-reaction of violences began culminating in the multiple planetary and societal crises of today. In critical response, I propose an anthropoesy—a co-creative conjunction with lifekind.What might the transformation in transformative anthropology entail? While several responses might be generated, one element that is generally kept to the background is transformation from within. This “inner enquiry” is not necessarily of the self-reflexivity school, nor of decolonizing initiatives, but one that asks for a deep decoloniality of the propertied self along with a deep ethnography with those designated as Other, objects or subjects of the anthropological endeavour. If we do not transform from within, we will continue to retain propertied notions of the self’s relationship to the world, Weltbeziehungen, with their objectified identities, differences and hierarchies both between human, and in relation to non-human lifeforms—which is how the chain-reaction of violences began culminating in the multiple planetary and societal crises of today. In critical response, I propose an anthropoesy—a co-creative conjunction with lifekind
Escaping the Game of Representation
No full textIn my doctoral research, I work on memory practices of youth collectives in Quibdó, capital of the department of the Chocó (Colombian Pacific). Chocó is a territory marked by many stigmas, and Afro-Colombian youth in Quibdó is considered Other, dangerous, exotic, a symbol of social rupture, or a lost generation. How can we listen to a racialized youth and welcome the productive disruption it offers us?
Through a dance performance, youth collectives in Quibdó actively respond to hegemonic, colonial and extractivist gazes. The performance opens up a space for expression and listening: the dancers return the gaze to the audience, questioning them, not allowing themselves to be transformed into objects of spectacle. They question the act of representation itself, focusing on “speaking” with the body and dance, rather than “representing”.Dans ma recherche doctorale, je me penche sur les pratiques de mémoire de collectifs de jeunes à Quibdó, capitale du département du Chocó (Pacifique colombien). Le Chocó est un territoire chargé par de nombreux stigmates et la jeunesse afro-colombienne à Quibdó est considérée Autre, dangereuse, exotique, symbole de rupture sociale ou génération perdue. Comment écouter une jeunesse racialisée et accueillir la perturbation productive qu’elle nous offre ?
A travers d’une performance de dance, les collectifs de jeunes à Quibdó répondent activement aux regards hégémoniques, coloniaux et extractivistes. La performance ouvre un espace d’expression et d’écoute : les danseur×euse×x×s retournent le regard au public, l’interrogent et ne se laissent pas transformer en objets de spectacle. Ils et elles remettent en question le jeu même de la représentation, en se concentrant sur le fait de « parler » avec le corps et la danse, plutôt que de « représenter ».In my doctoral research, I work on memory practices of youth collectives in Quibdó, capital of the department of the Chocó (Colombian Pacific). Chocó is a territory marked by many stigmas, and Afro-Colombian youth in Quibdó is considered Other, dangerous, exotic, a symbol of social rupture, or a lost generation. How can we listen to a racialized youth and welcome the productive disruption it offers us?
Through a dance performance, youth collectives in Quibdó actively respond to hegemonic, colonial and extractivist gazes. The performance opens up a space for expression and listening: the dancers return the gaze to the audience, questioning them, not allowing themselves to be transformed into objects of spectacle. They question the act of representation itself, focusing on “speaking” with the body and dance, rather than “representing”
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