tag:blogger.com,1999:blog-23574431348283328822024-03-16T05:32:22.302-07:00Sandaran Sepi Antropologi Roikanhttp://www.blogger.com/profile/03980365010549882475noreply@blogger.comBlogger196125tag:blogger.com,1999:blog-2357443134828332882.post-26955861761223570432023-03-03T20:00:00.001-08:002023-03-03T20:00:00.216-08:00The Routledge Handbook of the Anthropology of Labor<p> </p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgw6cLQwHHS9ext7NOyMOd9wmB_b-MYd5nOZYAtJVPoLhxthkU3oUvk12DH4nb-gl7Wd5KtyfbWdJ3vzf9H4S2Zvqv2hfDfllk_iRP6mOZ3x48ysRw8Pbem96SJwGEXhNmwfWHfgWqEFEJePav3W07A0R2Pa6AtviF5kJYKdmA8qBommyoIA_ISu6_T/s500/The%20Routledge%20Handbook%20of%20the%20Anthropology%20of%20Labor.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="500" data-original-width="351" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgw6cLQwHHS9ext7NOyMOd9wmB_b-MYd5nOZYAtJVPoLhxthkU3oUvk12DH4nb-gl7Wd5KtyfbWdJ3vzf9H4S2Zvqv2hfDfllk_iRP6mOZ3x48ysRw8Pbem96SJwGEXhNmwfWHfgWqEFEJePav3W07A0R2Pa6AtviF5kJYKdmA8qBommyoIA_ISu6_T/s320/The%20Routledge%20Handbook%20of%20the%20Anthropology%20of%20Labor.jpg" width="225" /></a></div><p></p><p style="font-size: 12.8px;"><span style="font-family: inherit;">Author(s): Sharryn Kasmir (editor), Lesley Gill (editor)</span></p><p style="font-size: 12.8px;"><span style="font-family: inherit;">Series: Routledge Anthropology Handbooks</span></p><p style="font-size: 12.8px;"><span style="font-family: inherit;">Publisher: Routledge, Year: 2022</span></p><p style="font-size: 12.8px;"><span style="font-family: inherit;">ISBN: 036774550X,9780367745509</span></p><p style="font-size: 12.8px;"><span style="font-family: inherit;">The Routledge Handbook of the Anthropology of Labor offers a cross-cultural examination of labor around the world and presents the breadth of a growing and vital subfield of anthropology.</span></p><p style="font-size: 12.8px;"><span style="font-family: inherit;">As we enter a new crisis-ridden age, some laboring people are protected, while others face impoverishment and death, as they work in unsafe conditions, migrate to gain livelihoods, languish in the unwaged sector, and become targets of law enforcement. The contributions to this volume address questions surrounding the categorization and visibility of work, the relationship of labor to the state, and how divisions of labor map onto racial, gendered, sexual, and national inequalities. In addition to the emotional dimensions and subjectivities of labor, the book also examines how laborers can articulate common experiences and identities, build organizational forms, and claim power together.</span></p><p style="font-size: 12.8px;"><span style="font-family: inherit;">Bringing together the work of an impressive group of international scholars, this Handbook is essential for anthropologists with an interest in labor and political economy, as well as useful for scholars and students in related fields such as sociology and geography.</span></p>Roikanhttp://www.blogger.com/profile/03980365010549882475noreply@blogger.com0tag:blogger.com,1999:blog-2357443134828332882.post-73497707646747763242023-03-02T21:00:00.001-08:002023-03-02T21:00:00.210-08:00Kant on the Human Animal: Anthropology, Ethics, Race<p> </p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgzPA5sDPR5Bt2_9BwvQ4EXAzXlbebdM_oU4eeO9YydENUYK5vvdBXNRVHlDtwrRL1U3q4XTPL4-0vl-9RIBMn7j9a2kG7GdX3PuU7lUubeEicHEIzOkYzLnJiFGyapC1dQArJuBZfd7-7uASO3Y87mb49pmxcflUxEIsRiENdMM4LSKSovLpdaEhAB/s2560/Kant%20on%20the%20Human%20Animal.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="2560" data-original-width="1698" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgzPA5sDPR5Bt2_9BwvQ4EXAzXlbebdM_oU4eeO9YydENUYK5vvdBXNRVHlDtwrRL1U3q4XTPL4-0vl-9RIBMn7j9a2kG7GdX3PuU7lUubeEicHEIzOkYzLnJiFGyapC1dQArJuBZfd7-7uASO3Y87mb49pmxcflUxEIsRiENdMM4LSKSovLpdaEhAB/s320/Kant%20on%20the%20Human%20Animal.jpg" width="212" /></a></div><p></p><p style="font-size: 12.8px;"><span style="font-family: inherit;">Author(s): David Baumeister</span></p><p style="font-size: 12.8px;"><span style="font-family: inherit;">Publisher: Northwestern University Press, Year: 2022</span></p><p style="font-size: 12.8px;"><span style="font-family: inherit;">ISBN: 0810144670,9780810144675</span></p><div><br /></div><div><span style="font-family: inherit;"><span style="font-size: 12.8px;">While Immanuel Kant’s account of human reason is well known and celebrated, his account of human animality (</span><span style="font-size: 12.8px;">Thierheit</span><span style="font-size: 12.8px;">) is virtually unknown. Animality and reason, as pillars of Kant’s vision of human nature, are original and ineradicable. And yet, the relation between them is fraught: at times tense and violent, at other times complementary, even harmonious. </span><span style="font-size: 12.8px;">Kant on the Human Animal</span><span style="font-size: 12.8px;"> offers the first systematic analysis of this central but neglected dimension of Kant’s philosophy.<br /> <br />David Baumeister tracks four decades of Kant’s intellectual development, surveying works published in Kant’s lifetime along with posthumously published notes and student lecture transcripts. They show the crucial role that animality plays in many previously unconnected areas of Kant’s thought, such as his account of the human’s originally quadrupedal posture, his theory of early childhood development, and his conception of the process of human racial differentiation. Beginning with a delineation of Kant’s understanding of the commonalities and differences between humans and other animals, Baumeister focuses on the contribution of animality to Kant’s views of ethics, anthropology, human nature, and race.<br /> <br />Placing divergent features of Kant’s thought within a unified interpretive framework, </span><span style="font-size: 12.8px;">Kant on the Human Animal</span><span style="font-size: 12.8px;"> reveals how, for Kant, becoming human requires that animality not be eclipsed and overcome but rather disciplined and developed. What emerges is a new appreciation of Kant’s human being as the </span><span style="font-size: 12.8px;">human animal</span><span style="font-size: 12.8px;"> it is.</span></span></div>Roikanhttp://www.blogger.com/profile/03980365010549882475noreply@blogger.com0tag:blogger.com,1999:blog-2357443134828332882.post-77428075433941201262023-03-02T19:00:00.001-08:002023-03-02T19:00:00.211-08:00Re-creating Anthropology: Sociality, Matter, and the Imagination<p> </p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg3CJhTsQNwPqd2PqA9Dc82XcRsDjm4uTqM3coXGEuNXUhtU17QGi5jBSQgAqj0F9-p8LrTTe_q9Dq57bxQTzaCObhEt576IVA0HzUp9apT8Wur6go2ySdxBYy58VjhXgHysRMD9DAbNaQ2SKBuhGMxC8UvKlzOnguXgVHUy4C0ZS_PtQctzeeLk2Fq/s500/Re-creating%20anthropology.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="500" data-original-width="327" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg3CJhTsQNwPqd2PqA9Dc82XcRsDjm4uTqM3coXGEuNXUhtU17QGi5jBSQgAqj0F9-p8LrTTe_q9Dq57bxQTzaCObhEt576IVA0HzUp9apT8Wur6go2ySdxBYy58VjhXgHysRMD9DAbNaQ2SKBuhGMxC8UvKlzOnguXgVHUy4C0ZS_PtQctzeeLk2Fq/s320/Re-creating%20anthropology.jpg" width="209" /></a></div><p></p><p style="font-size: 12.8px;"><span style="font-family: inherit;">Author(s): David N. Gellner (editor), Dolores P. Martinez (editor)</span></p><p style="font-size: 12.8px;"><span style="font-family: inherit;">Series: ASA Monographs</span></p><p style="font-size: 12.8px;"><span style="font-family: inherit;">Publisher: Routledge, Year: 2022</span></p><p style="font-size: 12.8px;"><span style="font-family: inherit;">ISBN: 1032131888,9781032131887</span></p><p style="font-size: 12.8px;"><span style="font-size: 12.8px;"><span style="font-family: inherit;">This book makes a notable contribution to discussions of what anthropology is and should be in the twenty-first century through a reconsideration, from diverse sub-disciplinary and interdisciplinary perspectives, of the interactions between sociality, matter, and the imagination. It explores the imagination in its social contexts, how it is put to work, and how, in its embodied and material forms, it works in practice. The chapters provide detailed case studies, including film-making in Egypt; spirit-possession/exorcism in Italy; Theosophy and the production of knowledge about UFOs; the role of mistakes or glitches in public performances; humans' varying relationships to the environment; post-coloniality, time, and crisis in anthropology; and artistic creativity.</span></span></p>Roikanhttp://www.blogger.com/profile/03980365010549882475noreply@blogger.com0tag:blogger.com,1999:blog-2357443134828332882.post-38897797501361593152023-03-01T21:00:00.000-08:002023-03-01T21:00:00.208-08:00Applying Anthropology to General Education: Reshaping Colleges and Universities for the 21st Century<p></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjk_uVmORcN1vm5LAfJv8fhWwLO1DFl9PazI9J4kxjZlU277OvqKt04rYWent8_Iua7hJefMyGO9vPZ0pz9T_HLZPyyumj9O_Q8pkLgTUA52EqgqaNJztwUufhW8CCXSpxxTgkbTk_4dK27wDikUQWWNtex839z8TLV3WSFiYLs-Lgyr0yXibPvS02g/s500/Applying%20Anthropology%20to%20General%20Education.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="500" data-original-width="327" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjk_uVmORcN1vm5LAfJv8fhWwLO1DFl9PazI9J4kxjZlU277OvqKt04rYWent8_Iua7hJefMyGO9vPZ0pz9T_HLZPyyumj9O_Q8pkLgTUA52EqgqaNJztwUufhW8CCXSpxxTgkbTk_4dK27wDikUQWWNtex839z8TLV3WSFiYLs-Lgyr0yXibPvS02g/s320/Applying%20Anthropology%20to%20General%20Education.jpg" width="209" /></a></div><br /><span style="font-family: inherit;"> <span style="font-size: 12.8px;">Author(s): Jennifer R. Wies (editor), Hillary J. Haldane (editor)</span></span><p></p><p style="font-size: 12.8px;"><span style="font-family: inherit;">Publisher: Routledge, Year: 2022</span></p><p style="font-size: 12.8px;"><span style="font-family: inherit;">ISBN: 036764214X,9780367642143</span></p><p style="font-size: 12.8px;"><span style="font-family: inherit;"><br /></span></p><p style="font-size: 12.8px;"><span style="font-size: 12.8px;"><span style="font-family: inherit;">The current higher education policy and practice landscape is simultane-ously marked by uncertainty and hope, and nowhere are these tensions more present than in discussions and actions around general education. This volume uses an anthropological approach to contemplate ways of re-imagining general education for the 21st century and how faculty, teach-ers, administrators, and others can transform the educational endeavor to be holistic, comprehensive, and aligned with the needs of people and the planet in the decades to come. Included are analyses of general education concepts such as diversity, case studies of general education and con-necting curricula, opportunities for faculty development, unique general education student populations, assessment strategies, and philosophical/ pedagogical challenges. Contributors make the case that far from receding from a central role in higher education, there is a need to strengthen general education curricula as key to the educational needs of students, for the skills and competencies they require in the workplace and for civic engagement.</span></span></p>Roikanhttp://www.blogger.com/profile/03980365010549882475noreply@blogger.com0tag:blogger.com,1999:blog-2357443134828332882.post-8859319253991715782023-03-01T20:00:00.001-08:002023-03-01T20:00:00.202-08:00Negotiating the Pandemic: Cultural, National, and Individual Constructions of Covid-19<p> </p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiyD6AfkqLeW5n7CIWQVGf5SV7MqmshLkPvM5C_vN-yPt6VurgZb4HzpxEUCTyYYn5qid9yLLyc0R6-NpvKxQg9MVUYt3iwv6YRZGAuWW0eOyv30m_4atatI9va8i_yordg5qJZs2je-X1YwO4QcX3J_ljjk73i0m_PBumWMQCyQbdKwwppumB99znp/s500/Negotiating%20the%20Pandemic.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="500" data-original-width="327" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiyD6AfkqLeW5n7CIWQVGf5SV7MqmshLkPvM5C_vN-yPt6VurgZb4HzpxEUCTyYYn5qid9yLLyc0R6-NpvKxQg9MVUYt3iwv6YRZGAuWW0eOyv30m_4atatI9va8i_yordg5qJZs2je-X1YwO4QcX3J_ljjk73i0m_PBumWMQCyQbdKwwppumB99znp/s320/Negotiating%20the%20Pandemic.jpg" width="209" /></a></div><p></p><p style="font-size: 12.8px;"><span style="font-family: inherit;">Author(s): Inayat Ali (editor), Robbie Davis-Floyd (editor)</span></p><p style="font-size: 12.8px;"><span style="font-family: inherit;">Series: Routledge Studies in Health and Medical Anthropology</span></p><p style="font-size: 12.8px;"><span style="font-family: inherit;">Publisher: Routledge, Year: 2022</span></p><p style="font-size: 12.8px;"><span style="font-family: inherit;">ISBN: 1032028408,9781032028408</span></p><p style="font-size: 12.8px;"><span style="font-size: 12.8px;"><span style="font-family: inherit;">This book centers on negotiations around cultural, governmental, and individual constructions of COVID-19. It considers how the coronavirus pandemic has been negotiated in different cultures and countries, with the final part of the volume focusing on South Asia and Pakistan in particular. The chapters include auto-ethnographic accounts and ethnographic explorations that reflect upon experiences of living with the pandemic and its implications for all areas of life. The book explicates people’s dealings with COVID-19 at various levels, situates the spread of rumors, conspiracy theories, and new social rituals within micro- and/or macro-contexts, and describes the interplay between the virus and various institutionalized forms of inequalities and structural vulnerabilities. Bringing together a variety of perspectives, the volume relates to the past, describes the Covidian present, and offers futuristic implications. It enlists distinct imaginaries based on current understandings of an extraordinary challenge that holds significant importance for our human future.</span></span></p>Roikanhttp://www.blogger.com/profile/03980365010549882475noreply@blogger.com0tag:blogger.com,1999:blog-2357443134828332882.post-4292687261017121612023-02-28T20:00:00.001-08:002023-02-28T20:00:00.219-08:00T. F. Torrance’s Christological Anthropology: Discerning Humanity in Christ<p> </p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiVAg4e7RbiQXzRpjRhTQaP3A3VdM_bWQfrEklFNvTLBIM2m38isRyhAJ2NBEADY3rPmLzJKrwlMXTTFEGyT_ESlgnWhr-TAu9tEgAwehc1zisda87AEvlAUAFepwwrRCJOMzNhP6RjwHhF7l-Ot7mtLnheP6odTVX5O_5cb0vgfRikSSH0H3nEXF0K/s500/Christological%20Anthropology%20Discerning%20Humanity%20in%20Christ.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="500" data-original-width="327" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiVAg4e7RbiQXzRpjRhTQaP3A3VdM_bWQfrEklFNvTLBIM2m38isRyhAJ2NBEADY3rPmLzJKrwlMXTTFEGyT_ESlgnWhr-TAu9tEgAwehc1zisda87AEvlAUAFepwwrRCJOMzNhP6RjwHhF7l-Ot7mtLnheP6odTVX5O_5cb0vgfRikSSH0H3nEXF0K/s320/Christological%20Anthropology%20Discerning%20Humanity%20in%20Christ.jpg" width="209" /></a></div><p></p><p style="font-size: 12.8px;"><span style="font-family: inherit;">Author(s): Christopher G. Woznicki</span></p><p style="font-size: 12.8px;"><span style="font-family: inherit;">Series: Routledge New Critical Thinking in Religion, Theology and Biblical Studies</span></p><p style="font-size: 12.8px;"><span style="font-family: inherit;">Publisher: Routledge, Year: 2022</span></p><p style="font-size: 12.8px;"><span style="font-family: inherit;">ISBN: 1032201347,9781032201344</span></p><p style="font-size: 12.8px;"><span style="font-family: inherit;">This book demonstrates the promise of Christology for developing Scottish theologian T. F. Torrance's theological anthropology.</span></p><p style="font-size: 12.8px;"><span style="font-family: inherit;"><em>T. F. Torrance's Christological Anthropology: </em><em>Discerning Humanity in Christ </em>engages with several key themes in Torrance's theological anthropology and considers how each one of these topics--anthropological method, the metaphysics of human nature, the <em>imago Dei</em>, personhood, vocation, human destiny--can be further developed in light of Christ. Christopher Woznicki argues that Christology not only holds promise for the task of developing Torrance's insights on humanity but also for developing a constructive account of humanity.</span></p><p style="font-size: 12.8px;"><span style="font-family: inherit;">The volume is valuable reading for scholars of T. F. Torrance's theology and for those who are interested in the role of Christology in theological anthropology.</span></p>Roikanhttp://www.blogger.com/profile/03980365010549882475noreply@blogger.com0tag:blogger.com,1999:blog-2357443134828332882.post-49681279732307160412023-02-27T21:00:00.001-08:002023-02-27T21:00:00.218-08:00The Palgrave Handbook of the Anthropology of Technology<p> </p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgc3F9r_I8dmY8QncEOn2Y6KKvJ1qaSRu5N9pujvwZ79lvPsc6VnoYOGMSMowKjocBlT5vbD0jLSoMqNAuBFO1eSTgtBM6C-hWmfWhsxKWAVEwIxLK21z-zAFYMysYPfjPNJDOjgDy9DMwv5xeF68NI2lizvNtxM_F-OmXLPdPhwXFdbo_MlwSqmM_t/s500/The%20Palgrave%20Handbook%20of%20the%20Anthropology%20of%20Technology.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="500" data-original-width="332" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgc3F9r_I8dmY8QncEOn2Y6KKvJ1qaSRu5N9pujvwZ79lvPsc6VnoYOGMSMowKjocBlT5vbD0jLSoMqNAuBFO1eSTgtBM6C-hWmfWhsxKWAVEwIxLK21z-zAFYMysYPfjPNJDOjgDy9DMwv5xeF68NI2lizvNtxM_F-OmXLPdPhwXFdbo_MlwSqmM_t/s320/The%20Palgrave%20Handbook%20of%20the%20Anthropology%20of%20Technology.jpg" width="212" /></a></div><p></p><p style="font-size: 12.8px;"><span style="font-family: inherit;">Author(s): Maja Hojer Bruun (editor), Ayo Wahlberg (editor), Rachel Douglas-Jones (editor), Cathrine Hasse (editor), Klaus Hoeyer (editor), Dorthe Brogård Kristensen (editor), Brit Ross Winthereik (editor)</span></p><p style="font-size: 12.8px;"><span style="font-family: inherit;">Publisher: Palgrave Macmillan, Year: 2022</span></p><p style="font-size: 12.8px;"><span style="font-family: inherit;">ISBN: 9811670838,9789811670831</span></p><p style="font-size: 12.8px;"><span style="font-family: inherit;"><br /></span></p><p style="font-size: 12.8px;"><span style="font-size: 12.8px;"><span style="font-family: inherit;">This Handbook offers an overview of the thriving and diverse field of anthropological studies of technology. It features 39 original chapters, each reviewing the state of the art of current research and enlivening the field of study through ethnographic analysis of human-technology interfaces, forms of social organisation, technological practices and/or systems of belief and meaning in different parts of the world. The Handbook is organised around some of the most important characteristics of anthropological studies of technology today: the diverse knowledge practices that technologies involve and on which they depend; the communities, collectives, and categories that emerge around technologies; anthropology’s contribution to proliferating debates on ethics, values, and morality in relation to technology; and infrastructures that highlight how all technologies are embedded in broader political economies and socio-historical processes that shape and often reinforce inequality and discrimination while also generating diversity. All chapters share a commitment to human experiences, embodiments, practices, and materialities in the daily lives of those people and institutions involved in the development, manufacturing, deployment, and/or use of particular technologies.</span></span></p><div><br /></div>Roikanhttp://www.blogger.com/profile/03980365010549882475noreply@blogger.com0tag:blogger.com,1999:blog-2357443134828332882.post-37594491742821082952023-02-27T20:00:00.006-08:002023-02-27T20:00:00.197-08:00Black Man in the Netherlands: An Afro-Antillean Anthropology<p> </p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiEMRrplsAVLoAsULe3yXy1GvSK35c4ubfDAjSUzgPFG-9G38Arf5exUr8UJTTAk5RuihZmhRIdNnCyeEyMJX9AWjmUbFSy50GLTTmuPpsQafjjjYfluLObt1-9p0C5YGg7x2QoU6-HhvApSEPOvdYz8goCk5IBPG84rbzf1BB7hZk8WyGMtDJA55yH/s1360/Black%20Man%20in%20the%20Netherlands.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1360" data-original-width="826" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiEMRrplsAVLoAsULe3yXy1GvSK35c4ubfDAjSUzgPFG-9G38Arf5exUr8UJTTAk5RuihZmhRIdNnCyeEyMJX9AWjmUbFSy50GLTTmuPpsQafjjjYfluLObt1-9p0C5YGg7x2QoU6-HhvApSEPOvdYz8goCk5IBPG84rbzf1BB7hZk8WyGMtDJA55yH/s320/Black%20Man%20in%20the%20Netherlands.jpg" width="194" /></a></div><p></p><p style="font-size: 12.8px;"><span style="font-family: inherit;">Author(s): Francio Guadeloupe</span></p><p style="font-size: 12.8px;"><span style="font-family: inherit;">Publisher: University Press of Mississippi, Year: 2022</span></p><p style="font-size: 12.8px;"><span style="font-family: inherit;">ISBN: 1496837002,9781496837004</span></p><p style="font-size: 12.8px;"><span style="font-family: inherit;"><span style="font-size: 12.8px;">Francio Guadeloupe has lived in both the Dutch Antilles and the Netherlands. An anthropologist by vocation, he is a keen observer by honed habit. In his new book, he wields both personal and anthropological observations. Simultaneously memoir and astute exploration, </span><i style="font-size: 12.8px;">Black Man in the Netherlands</i><span style="font-size: 12.8px;"> charts Guadeloupe’s coming of age and adulthood in a Dutch world and movingly makes a global contribution to the understanding of anti-Black racism.</span><br style="font-size: 12.8px;" /><br style="font-size: 12.8px;" /><span style="font-size: 12.8px;">Guadeloupe identifies the intersections among urban popular culture, racism, and multiculturalism in youth culture in the Netherlands and the wider Dutch Kingdom. He probes the degrees to which traditional ethnic division collapses before a rising Dutch polyethnicity. What comes to light, given the ethnic multiplicity that Afro-Antilleans live, is their extraordinarily successful work in forging an anti-racist Dutch identity via urban popular culture. This alternative way of being Dutch welcomes the Black experience as global and increasingly local Black artists find fame and even idolization.</span><br style="font-size: 12.8px;" /><br style="font-size: 12.8px;" /><i style="font-size: 12.8px;">Black Man in the Netherlands </i><span style="font-size: 12.8px;">is a vivid extension of renowned critical race studies by such Marxist theorists as Achille Mbembe, Paul Gilroy, Stuart Hall, and C. L. R. James, and it bears a palpable connection to such Black Atlantic artists as Peter Tosh, Juan Luis Guerra, and KRS-One. Guadeloupe explores the complexities of Black life in the Netherlands and shows that within their means, Afro-Antilleans often effectively contest Dutch racism in civic and work life.</span></span></p>Roikanhttp://www.blogger.com/profile/03980365010549882475noreply@blogger.com0tag:blogger.com,1999:blog-2357443134828332882.post-22351462913626022442023-02-26T22:58:00.002-08:002023-02-26T22:58:15.808-08:00The Anthropology of Poiesis<p> </p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgvRGo-7E2sz002nls5Gjcuo5nVtIt0NCNysk7PkNQKwowPRzvhVmVhLzZ_tIhTyczlSEz83QQNlw_-xT9cIEMOSeqDcxlz2tNTFurIj4CnEwi5_cgpqjR-KUZegZza9RjrMkDsYLyftdrECGxQR0VmfXaZo0cB1oS_jVE9uVkLQ50vhZQK1ZkM8gy5/s500/The%20Anthropology%20of%20Poiesis.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="500" data-original-width="351" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgvRGo-7E2sz002nls5Gjcuo5nVtIt0NCNysk7PkNQKwowPRzvhVmVhLzZ_tIhTyczlSEz83QQNlw_-xT9cIEMOSeqDcxlz2tNTFurIj4CnEwi5_cgpqjR-KUZegZza9RjrMkDsYLyftdrECGxQR0VmfXaZo0cB1oS_jVE9uVkLQ50vhZQK1ZkM8gy5/s320/The%20Anthropology%20of%20Poiesis.jpg" width="225" /></a></div><p></p><p style="font-size: 12.8px;"><span style="font-family: inherit;">Author(s): Mihai Popa</span></p><p style="font-size: 12.8px;"><span style="font-family: inherit;">Publisher: Cambridge Scholars Publishing, Year: 2022</span></p><p style="font-size: 12.8px;"><span style="font-family: inherit;">ISBN: 1527578283,9781527578289</span></p><p style="font-size: 12.8px;"><span style="font-size: 12.8px;"><span style="font-family: inherit;">The volume addresses a distinct field in the anthropology of culture, namely that of creativity. It defines the cultural field of poiesis, which includes not only the poetic creation, but also the scientific and philosophical one, and, above all, insists on the connection of creativity with the metaphysical spirituality, the mythological imaginary, and the sacred realm. Creation is primarily personal―this phenomenon is obvious both in the field of art and of theory. This book considers that it is necessary to emphasize, from the perspective of cultural anthropology, the importance and significance of the creative act that binds all fields of culture. To this end, it gives new meanings to the relationship between the symbolic and abstract in the field of cultural creation, a relationship considered from the perspective of three concepts―beauty, harmony and dynamic asymmetry―as well as the relationship between creative intuition and constructive reason. The book adopts a historical-comparative approach, from the perspective of the dialectic of the creative act, the becoming and synthesis of some opposite elements, coordinated by the abstract-creative principle: dynamis and symetros, rational and symbolic, immanent and transcendent. It shows that the meaning of experience as a creative synthesis is primordial and fundamental to human existence. The book is addressed both to specialists in the field of philosophy of art or cultural anthropology, and to the general reader who wants to approach the original meaning of spiritual creation, poiesis, which is the unification of all possible experiences, both feelings and knowledge.</span></span></p>Roikanhttp://www.blogger.com/profile/03980365010549882475noreply@blogger.com0tag:blogger.com,1999:blog-2357443134828332882.post-45871783269360890512023-02-26T22:56:00.001-08:002023-02-26T22:56:02.365-08:00Tetens’s Writings on Method, Language, and Anthropology<p> </p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjaXbQNKJpdlW1iFyQztxYwShGma8Ojln7Bglu-9Mt-tfbHOfInuoYrNdjmkVgY1QWypuHOyX_nBSbxo9sZPRbi8pBRcATgI7oZWcbvBgSY7mAI7wl70z8LTM6SriWqAK6c5vsz0N4onbxcampXZ15gfdBwR3nxTn4GJNEKMdsZeT2XXDYlPni7bV1g/s900/Tetens%E2%80%99s%20Writings%20on%20Method,%20Language,%20and%20Anthropology.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="900" data-original-width="600" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjaXbQNKJpdlW1iFyQztxYwShGma8Ojln7Bglu-9Mt-tfbHOfInuoYrNdjmkVgY1QWypuHOyX_nBSbxo9sZPRbi8pBRcATgI7oZWcbvBgSY7mAI7wl70z8LTM6SriWqAK6c5vsz0N4onbxcampXZ15gfdBwR3nxTn4GJNEKMdsZeT2XXDYlPni7bV1g/s320/Tetens%E2%80%99s%20Writings%20on%20Method,%20Language,%20and%20Anthropology.jpg" width="213" /></a></div><br /><p></p><p style="font-size: 12.8px;"><span style="font-family: inherit;">Author(s): Curtis Sommerlatte (editor), Scott Stapleford (editor)</span></p><p style="font-size: 12.8px;"><span style="font-family: inherit;">Series: Bloomsbury Studies in Modern German Philosophy</span></p><p style="font-size: 12.8px;"><span style="font-family: inherit;">Publisher: Bloomsbury Academic, Year: 2022</span></p><p style="font-size: 12.8px;"><span style="font-family: inherit;">ISBN: 1350081442,9781350081444</span></p><div><br /></div><p><span style="font-family: inherit;"><span style="font-size: 12.8px;">Containing all of the key writings leading up to the publication of his </span><i style="font-size: 12.8px;">Philosophical Essays</i><span style="font-size: 12.8px;"> in 1777, this volume presents complete works by Johann Nicolaus Tetens (1736-1807) in English for the very first time. These important essays focus on method in metaphysics and mathematics, the analysis of language, and various anthropological questions that occupied thinkers of the period. Key features of the volume include:</span><br style="font-size: 12.8px;" /><br style="font-size: 12.8px;" /><span style="font-size: 12.8px;">· Accurate, readable translations</span><br style="font-size: 12.8px;" /><span style="font-size: 12.8px;">· Detailed scholarly notes</span><br style="font-size: 12.8px;" /><span style="font-size: 12.8px;">· A substantial introduction situating Tetens's works in historical context</span><br style="font-size: 12.8px;" /><span style="font-size: 12.8px;">· A German-English glossary</span><br style="font-size: 12.8px;" /><br style="font-size: 12.8px;" /><span style="font-size: 12.8px;">This collection marks a significant contribution to scholarship on Kant and 18th-century German philosophy.</span></span></p>Roikanhttp://www.blogger.com/profile/03980365010549882475noreply@blogger.com0tag:blogger.com,1999:blog-2357443134828332882.post-87649571346885418622021-08-16T21:58:00.002-07:002021-08-16T22:10:07.299-07:00Dari Humaniora ke Rekayasa Sosial: Sisi Antropologis Hari Ini dari Mas Prof Pudjo <p style="text-align: right;">"Kunci sukses lancar kuliah adalah keterbukaan berpikir..bebaskan pikiran untuk bisa maju" Prof. Wening </p><p style="text-align: right;">"Merdeka berpikir, semua informasi kita resapi renungkan dan membacalah yang banyak...nek gelem moco Insya Allah jembar swarga-Mu" Prof. Pudjo </p><p style="text-align: justify;"><br /></p><p style="text-align: justify;">Dua pesan untuk mahasiswa baru dalam Kuliah Perdana 2021 di era pandemi diadakan oleh Fakultas Ilmu Budaya Bersama: Prof. Dr. Pujo Semedi Hargo Yuwono, M.A. dan Prof. Dr. Wening Udasmoro, M.Hum., DEA. Dua guru besar sekaligus garda depan dinamika intelektual di Bulak Sumur. </p><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiEzg9xrZqjnRONueZq4pvFFSrBLqi00fiKg_U-V09By99he4jTRModgOU962PeQypxlER2qzXrgaBhvkdKPlGFcyGTyVtyG8F_B36BDyDf8_rq8x_JJ6RZP1LSTYFGXejOeRJC0XR0m9E/s743/Mr.+Prof.+Pudjo.jpg" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="524" data-original-width="743" height="283" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiEzg9xrZqjnRONueZq4pvFFSrBLqi00fiKg_U-V09By99he4jTRModgOU962PeQypxlER2qzXrgaBhvkdKPlGFcyGTyVtyG8F_B36BDyDf8_rq8x_JJ6RZP1LSTYFGXejOeRJC0XR0m9E/w400-h283/Mr.+Prof.+Pudjo.jpg" width="400" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><i>Moco le moco</i> ...Jadilah Pembaca agar Hidup tak Sepi </td></tr></tbody></table><div style="text-align: justify;"><br /></div><div style="text-align: justify;">Ada kerinduan tersendiri dengan Jogja. Dan dengan kuliah umum daring ini bisa merasakan kembali suasana akademik di bawah pohon rambutan dekat Kandang Antrop. Dalam pemaparannya Prof Wening mengupas tentang teknologi dan perubahan kehidupan. Bagaimana ilmu humaniora menjadi kritik atas hegemoni teknologi. Hari ini generasi mahasiswa baru disebut mahasiswa yang akrab dengan teknologi digital sejak dini. Ada digital native, digital nomad dan digital monk. Efek kehidupan daring yang tidak bisa lepas dari ponsel menjadikan tangan jempol kita lebih cepat bekerja daripada otak kita. Walau menjanjikan namun bisnis daring lebih mementingkan keuntungan bahkan cenderung mengesampingkan aspek nilai dan moral. Manusia sebagai subyek atas era digitalisasi. Lalu bagaimana kiprah akademik khususnya ilmu sosial humaniora. Humaniora berpihak kepada kaum marginal sebagai kontribusi terbesarnya. Bagaimana mensentralkan yang feriferi?</div><div style="text-align: justify;"><br /></div><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgwmdDxkwwogge-DAj126jyJRNIDWv-hl4ksrMhS0AslkNLxxowugiuhyphenhyphenr5Zeh4_-i7ipkZc03qjZ_o00XqokCr-h4W4YyCowx5EDPZd07zL1_1RaITU-vhxBSzDPERRsCM_omkDmOp16I/s731/Screenshot_129.jpg" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="411" data-original-width="731" height="225" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgwmdDxkwwogge-DAj126jyJRNIDWv-hl4ksrMhS0AslkNLxxowugiuhyphenhyphenr5Zeh4_-i7ipkZc03qjZ_o00XqokCr-h4W4YyCowx5EDPZd07zL1_1RaITU-vhxBSzDPERRsCM_omkDmOp16I/w400-h225/Screenshot_129.jpg" width="400" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">Pemikiran dan proses sampai akses kesadaran itu humaniora</td></tr></tbody></table><p style="text-align: justify;">Pemaparan kedua disampaian oleh Mas Prof Pudjo (demikianlah dari Pak Dekan ketika saya S2 dengan penampilannya yang unik, merakyat dan setiap cangkruk dengan mahasiswa sudah seperti kelas kuliah. Tahun ini mendapatkan predikat menjadi Guru Besar dan beliau masih suka dipanggil Mas karena gelar mProfesor adalah masalah pangkat). Menurut Mas Prof Pudjo masuk FIB UGM itu sulit dan keluar lebih sulit lagi..itulah kerasnya dunia intelektual hari ini. Rekayasa sosial tidak boleh salah arah agar tidak kehabisan energi. Rekayasa sosial humaniora – Willem Dilte (apa itu humaniora?) Ilmu alam dan ilmu humaniora (ilmu yang memperlajari gagasan manusia). Manusia adalah subyek orde moral (pikiran). <i>Cogito ergo sum</i> kata Descartes. Arah ilmu humaniora pada masalah gagasan. </p><p>Simak Tuntas <a href="https://www.youtube.com/watch?v=ULXLd-lm1N0" target="_blank">Kuliah Perdana Duo Prof (Dari Humaniora ke Rekayasa Sosial: Tinjauan Kritis atas Krisis Ilmu-Ilmu Kemanusiaan di Abad Digital)</a></p><p style="text-align: justify;"><b>Bagaimana manusia menjadi manusia? </b></p><p style="text-align: justify;">Weber mengatakan bahwa manusia sebagai orde moral merupakan makhluk yang mengembangkan kode-kode simbolik. Manusia adalah binatang yang terjerat oleh jaring-jaring pemaknaan yang dia pintal sendiri. Obyek material selama kuliah di Ilmu Budaya adalah ngotak ngatik simbol. Simbol itu sesuatu yang hadir untuk mewakili sesuatu hal. Contoh: kata. Ilmu budaya mempelajari elemen yang paling mendasar dari kehidupan manusia. Manusia dapat mengembangkan kata menjadi struktur kalimat sampai menjadi makna baru dan itulah pondasi kebudayaan manusia. Semua bentuk rekayasa sosial perlu syarat dasar yaitu pengetahuan dasar tentang manusia. Kenali dulu pikirannya baru lakukan rekayasa sosial. Kebudayaan itu bisa direkayasa? Kebudayaan punya dinamika sendiri dan manusia yang mengikutinya. Manusia diubah oleh budaya. Itu seperti kata Leslie White. Metode tipologi dari Roland Barthes (membayangkan kata-kata sebagai ilmu untuk untuk menjelajahi ‘jaring-jaring’). Metode mencari jejak. Bukan mencari sebab akibat. Tapi mencari mana yang lebih awal dan mana yang lebih baru. </p><p style="text-align: justify;">Para antropolog bertugas menulis, dengan etnografinya keberadaan kaum-kaum yang selama ini tidak kita temui. Peladang liar, PKL, nelayan, PSK kelas teri. Mereka bukan berarti orang lain tapi bagian dari kita. Melalui ilmu humaniora berjuang melawan pemikiran yang ada bagian anak bangsa yang terhempas dan terputus. Lewat tulisan adalah ujung tombak Fakultas Ilmu Budaya, tulisan adalah basis intelektual. </p><p style="text-align: justify;"><b>Riset di Masa Pandemi </b></p><p style="text-align: justify;">Observasi partisipasi penting dalam konteks keilmuan masa kini. Karena bertemu dengan orang langsung dapat memunculkan kesadaran dan pemahaman yang lebih. Pendemi bersifat temporer. Penelitian media melalui semiotika sebagai produksi teks yang harus dihadapkan pada teks-teks yang lain. Ada multimodalitas yang beraneka ragam dan dapat memperkaya penelitian. Yang penting adalah perspektif kita, bahwa kebudayaan itu bersifat relatif. </p><p style="text-align: justify;">Pandemi membuat repot dalam penelitian khususnya para antropolog. Kondisi sekarang tidak memungkinkan. Alternatifnya seperti apa? ada mahasiswa yang pinter riset tinggal di kampung halaman. Sejak maret 2020 sampai sekarang ada data etnografi 600 halaman. Menggunakan 'satelit', termasuk dalam riset tandem. Era pandemi mendigitalkan jenis arsip secara daring. Internet dibutuhkan dan menguntungkan sampai hari ini. Terlebih pada masa pandemi. Hari ini antropolog mempunyai kesempatan untuk belajar historis etnografi. Semoga pandemi segera berlalu biar bisa melihat geliat diskusi akademik di bawah pohon kembali dengan taman yang sekarang makin menghijau karena hampir setahun tidak tersentuh manusia kecuali Pak Bon fakultas. </p>Roikanhttp://www.blogger.com/profile/03980365010549882475noreply@blogger.com0tag:blogger.com,1999:blog-2357443134828332882.post-73370085888739642582021-07-22T00:12:00.001-07:002021-07-22T00:12:42.453-07:00Pengetahuan Lokal itu untuk Siapa? <p style="text-align: justify;">Pengetahuan lokal atau yang lebih dikenal dengan kearifan lokal menjadi salah satu bahan pembicaraan yang menarik. Local Wisdom ada yang menyebutnya. LIPI Press pada tanggal 22 Juli mengadakan webinar sebagai bentuk kick off dari program Akuisisi Pengetahuan Lokal yang telah berjalan setahun terakhir. Webinar ini turut dihadiri oleh Plh. Kelapa LIPI: Pak Agus, Kepala BRIN: L.T. Handoko, Anggota DPR dari Golkar: Mbak Dyah Roro yang membahas pengetahuan lokal masyarakat Bawean-Gresik. </p><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiGMVcVJmkhBcCZOSsLKfAplpxpJ23Ftnbw44qjBIYYLUPo6I1L64ApYaJ6KM_-zf25PPbjIrpTUso46dj1rPSdIWXaUo2PfWSd_A3kNVAQ8svP3CCJa2VlQ2_daQQLpFROFeDYSBnQjnU/s1344/Screenshot_119.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="514" data-original-width="1344" height="153" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiGMVcVJmkhBcCZOSsLKfAplpxpJ23Ftnbw44qjBIYYLUPo6I1L64ApYaJ6KM_-zf25PPbjIrpTUso46dj1rPSdIWXaUo2PfWSd_A3kNVAQ8svP3CCJa2VlQ2_daQQLpFROFeDYSBnQjnU/w400-h153/Screenshot_119.jpg" width="400" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">Webinar Akuisisi Pengetahuan Lokal bersama LIPI Press</td></tr></tbody></table><br /><br /><p><span style="text-align: justify;">Menurut Antropolog LIPI dari bidang Kependudukan: Herry Yogaswara lebih tepatnya menggunakan istilah pengetahuan lokal. Karena budaya bersifat relatif. Bicara kearifan lokal tidak bisa disamaratakan. Ada nilai lokal yang bagi masyarakat A dianggap baik belum tentu baik bagi masyarakat B. Jadi lebih universal jika menggunakan kata pengetahuan lokal. Sebagai sebuah filosofi budaya yang memegang teguh lokalitas dari suatu daerah secara kontekstual. Siapa pemilik pengetahuan lokal tersebut dan apa kontribusi dan manfaat untuk orang lain? Pengetahuan lokal menjadi sesuatu yang dimiliki dan diwariskan secara turun temurun oleh sebuah komunitas. Pengetahuan lokal dapat menjadi referensi untuk daerah lain dalam menghadapi berbagai fenomena. Oleh karena itu guna program Akuisisi LIPI adalah sebagai sarana menyebarluarkan pengetahuan lokal. Pengetahuan lokal yang mengglobal. Seperti cerita Smong di Aceh dan Nias yang membuat beberapa warga bisa terhindar dari Tsunami tahun 2004 karena pemahaman dan penghayatan pada cerita Tsunami masa lampau (awal 1900-an). Pengetahuan lokal menjadi salah satu pondasi dalam membuat kebijakan. Kekayaan khasanah bangsa kita dapat menjadikan kita bangsa yang adiluhung. </span></p>Roikanhttp://www.blogger.com/profile/03980365010549882475noreply@blogger.com0tag:blogger.com,1999:blog-2357443134828332882.post-35509794374859316482021-04-01T00:29:00.004-07:002021-04-01T00:35:44.091-07:00Antropologi Naik Gunung: Cerita Palaga Unair <p style="text-align: right;"> "Pokok seneng cangkruk, gondrong, cekakakan ngopi iku arek antro"</p><p style="text-align: justify;">Demikian stereotyping, pandangan orang luar bahkan kawan se-FISIP sendiri kala itu. Dunia kampus yang dinamis menyajikan beragam karakter dan jenis mahasiswa Surabaya. Terlebih di FISIP UNAIR, saya teringat pada awal masuk perkuliahan, ada mahasiswa yang dapat ditebak dari gaya dandan. Hari ini dinamakan outfil. Chasing anak antrop dan politik dapat dilihat dari mahasiswa cowoknya. Tanpa janjian tapi seperti seragam. </p><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjhkkk4RAFoEKax3wFYlhclDP4zRDYX91VDCDbylk2Xw3ICQld7J8ZA10hvUQofYcxPrm2IUqxuCcQ3cu8TSsP929G27e_acnDj8gKs4TphkRAgNKJoqkoYkmTq4T2KBrvzTHIs6ihIhl0/s600/pa+antrop.jpg" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="384" data-original-width="600" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjhkkk4RAFoEKax3wFYlhclDP4zRDYX91VDCDbylk2Xw3ICQld7J8ZA10hvUQofYcxPrm2IUqxuCcQ3cu8TSsP929G27e_acnDj8gKs4TphkRAgNKJoqkoYkmTq4T2KBrvzTHIs6ihIhl0/s320/pa+antrop.jpg" width="320" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">Kerabat road to Rinjani </td></tr></tbody></table><p style="text-align: justify;">Kuliah-Cangkruk-PKL-Kuliah-SC-Cangkruk. Menjadi ritual umum mahasiswa antropologi. Tapi siapa sangka dibalik kegiatan yang sering bertemu dengan banyak orang tersebut ada kegiatan lain yang tidak bisa dilakukan: Mendaki Gunung. Itulah kenapa saat proses inisiasi di Bumi Perkemahan Jolotundo ketika menjadi peserta. Dalam temaram padang bulan di Bulan September itu saya melihat dengan sedikit terbengong puncak Pawitra Gunung Penanggungan yang terlihat eksotis. </p><p style="text-align: justify;">"Pernah naik gunung itu to le?" kata seorang senior </p><p style="text-align: justify;">"Iya Mas..Dulu jaman SMA sering banget naik puncak Penanggungan" jawab saya sambil melihat 'pasar malam' baru di hamparan lahan tebu yang selesai di panen. </p><p style="text-align: justify;">"Wah cocok..di sini banyak mahasiswa yang suka naik gunung..ada kelompok Pecinta Alam Gaib atau disingkat PALAGA" Jawab kembali senior itu sambil membetulkan lampu ting ublik yang apinya mulai membesar. </p><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgakOVP_SfMnk93Y-bprZKo8JVrU8N-yVAPoHx0cFueV7YpfDcanc0DGEM7izoAWh13pozKp-KANYYu4vVN76EM3mJh2kqO-FNAMRsmzmjPGWfX7ol4jYDdJYb-Zpv5Wppm6Njbq7RfVJ4/s604/pa+antrop+2.jpg" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="469" data-original-width="604" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgakOVP_SfMnk93Y-bprZKo8JVrU8N-yVAPoHx0cFueV7YpfDcanc0DGEM7izoAWh13pozKp-KANYYu4vVN76EM3mJh2kqO-FNAMRsmzmjPGWfX7ol4jYDdJYb-Zpv5Wppm6Njbq7RfVJ4/s320/pa+antrop+2.jpg" width="320" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">Antropologi Aman Bebas</td></tr></tbody></table><p style="text-align: justify;">Begitu menjadi kerabat resmi dan dapat akses cangkruk bersama para kerabat. Tersadarlah jika anak antro sebetulnya suka kegiatan alam bebas termasuk pendakian gunung. Sebuah foto monumental sekelompok mahasiswa bersama menenteng tas besar dengan latar belakang danau legendaris impian para pendaki: Danau Segara Anak. Cocoklah masuk jurusan ini. Impian kluyuran dapat tersalurkan. Tidak hanya kuliah lapangan tapi naik gunung juga. </p><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjSM-83w5YZIJBbvf3MH4o7ZKt1DkLGG0fw7DStKU28qtLVnNX_YGCI2DpXaLNsMjmP_22sgROfX6CLC0AQtBS6ccLbmj7HLUZkmoJLk3SHqCDi9Eq7LMr5R53iykWgtnYy3ACjb_dt5Nc/s600/pa+antrop+argo.jpg" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="450" data-original-width="600" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjSM-83w5YZIJBbvf3MH4o7ZKt1DkLGG0fw7DStKU28qtLVnNX_YGCI2DpXaLNsMjmP_22sgROfX6CLC0AQtBS6ccLbmj7HLUZkmoJLk3SHqCDi9Eq7LMr5R53iykWgtnYy3ACjb_dt5Nc/s320/pa+antrop+argo.jpg" width="320" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">Antropologi Argopuro </td></tr></tbody></table><p></p><div style="text-align: justify;">Masih tercatat dalam ingatan nama-nama kerabat yang suka naik gunung: Mas Aji (bermimpi bersana susur sungai Brantas dengan getek bambu), Bom Box, Mas Andik Jombang (sempat bertemu adiknya di Danau Taman Hidup ketika naik Gunung Argopuro), Kuro, Topan, Lek Bowo, Ovie Cilik, Mas Yok, Mas Mail, Coco, Pak Bos, Brodin (sempat saya ragukan naik Argopuro karena tidak ada bukti foto) dan Mbois (kerabat berkaos semen Gresik sebagai seragam khas pendakian). Sebenarnya masih ada kerabat lain yang suka kegiatan mbrasak alas. Pernah suatu ketika BEM FISIP mengadakan pendakian bersama ke Puncak Pawitra Gunung Penanggungan. Saya ikut berada di garda depan dengan membawa papan peringatan untuk menjaga lingkungan. Tak disangka saat itu banyak anak antrop yang ikut. </div><br /><p></p><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgs6OKDF4fGR0oKjd_JJghzUtrTUN4vv_WakdI1k3zslsmO1hVhgD-dO6BcXdsqvb5gFRnaZLczYcatsOVN2LtJT5XYGvNxXMXVZipvQZUfDOKTi60GCeh7T8gy8xov0O61_svqbH76KFk/s1600/IMG-20210202-WA0041.jpg" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="853" data-original-width="1280" height="213" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgs6OKDF4fGR0oKjd_JJghzUtrTUN4vv_WakdI1k3zslsmO1hVhgD-dO6BcXdsqvb5gFRnaZLczYcatsOVN2LtJT5XYGvNxXMXVZipvQZUfDOKTi60GCeh7T8gy8xov0O61_svqbH76KFk/s1600/IMG-20210202-WA0041.jpg" width="320" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">Kerabat Milenial dan Puncak Argopuro</td></tr></tbody></table><p style="text-align: justify;">Naik gunung dan pendaki menjadi hal yang dapat ditemui pada sebuah komunitas. Dari lingkungan kampus sampai lingkungan kerja. Ternyata sampai hari ini, kebiasaan ini tetap lestari. Sebuah kiriman foto dari salah satu panitia antro camp. Foto sekelompok pemuda harapan bangsa kebanggaan orang tua yang merayakan pencapaian membentang bendera kebesaran di puncak Argo, Gunung Argopuro. Usut punya usut ini pendakian gabungan lintas angkatan. Dari kerabat <span style="text-align: left;">2006,2009,2010,2014, dan 2015. Semoga Pecinta Alam Gaib (PALAGA) selalu bisa berlaga secara berkelanjutan dari generasi ke generasi. Semakin berkurang kuliah lapangan bisa dilampiaskan dengan banyak mendaki gunung. Salam Lestari. </span></p><p style="text-align: center;"><span style="text-align: left;">Bonus Track: </span></p><p style="text-align: center;"></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiXxYVeAVKUMZ_oGRAT9uNKOZyyeB5FkbdYWWO2lx__T9C0n92ZfPHoahuT-8N2HviiLLBJwlJGy-BjwWLo6PLDyEF74n_wdVaFlE0EiADlxETP_TEBg40XUXHzU_X9VQT3meTLH83o0Wc/s2048/S4024861.JPG" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="2048" data-original-width="1536" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiXxYVeAVKUMZ_oGRAT9uNKOZyyeB5FkbdYWWO2lx__T9C0n92ZfPHoahuT-8N2HviiLLBJwlJGy-BjwWLo6PLDyEF74n_wdVaFlE0EiADlxETP_TEBg40XUXHzU_X9VQT3meTLH83o0Wc/s320/S4024861.JPG" /></a></div><div class="separator" style="clear: both; text-align: center;">Kahima dan Sekjen</div><div class="separator" style="clear: both; text-align: center;"> (Basecamp Baderan Argopuro 2008)</div><br /><span style="text-align: left;"><br /></span><p></p>Roikanhttp://www.blogger.com/profile/03980365010549882475noreply@blogger.com1tag:blogger.com,1999:blog-2357443134828332882.post-51748764244668868602021-03-23T21:11:00.003-07:002021-03-23T21:38:58.126-07:00Antro Camp dan Kerabat Digital 2021<p style="text-align: right;">"<i>Covid-19 came onto this stage and obliterated the one remaining obstacle to a digital future - human attitudes</i>" (Fareed Zakaria) </p><p style="text-align: justify;">Ada yang berbeda dengan inisiasi antrop unair tahun ini. Bukan lagi antro camp di salah satu asrama sewaan sebuah kantor di Kota Surabaya. Rangkaian acara dilaksanakan secara daring. Berawal dari fasilitas <i>google meeting</i> sampai penggunaan <i>Zoom</i>. Dari awal hingga puncak prosesi inisiasi dilakukan tanpa menimbulkan kerumuman. </p><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgBoRbIn2DDnfQkX8121i0Pvw19rlh-Ym9_4RM9hd8gHZEIM-aSN4msZQk2lxPqR3RabNLG36cVLcgdX1DmDysnhQLPWSPAhN7SdWkTVMqfMYnK1We_yMv9T1fkmE28TYZa69K9bVMHRvM/s1280/IMG-20210320-WA0029.jpg" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="800" data-original-width="1280" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgBoRbIn2DDnfQkX8121i0Pvw19rlh-Ym9_4RM9hd8gHZEIM-aSN4msZQk2lxPqR3RabNLG36cVLcgdX1DmDysnhQLPWSPAhN7SdWkTVMqfMYnK1We_yMv9T1fkmE28TYZa69K9bVMHRvM/s320/IMG-20210320-WA0029.jpg" width="320" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">Cekrek Layar 1</td></tr></tbody></table><br /><p style="text-align: justify;">Pandemi Covid-19 yang telah setahun melanda negeri memukul semua sektor kehidupan. Ada banyak perubahan yang harus dihadapi dan diterima. Kerja di rumah (WFH), sekolah daring, ibadah daring sampai banyak kaum rebahan yang berupaya produktif dalam ruang gerak yang terbatas. Termasuk mahasiswa Antropologi. Pandemi membawa konsekuensi dalam kuliah, penelitian, kuliah lapangan hingga mengupayakan regenerasi kerabat lewat KKA. </p><blockquote><p>Simak Juga: <a href="http://sandaransepiantropologi.blogspot.com/2019/05/antro-camp-dan-regenerasi-kka.html" target="_blank">Antro Camp dan Regenerasi KKA</a> </p></blockquote><p style="text-align: justify;">Rangkaian acara diubah. Proses beradaptasi dengan berbagai hambatan termasuk masalah birokrasi. Sejak saya berangkat sekolah ke Jogja, kampus mulai membatasi kegiatan mahasiswa di luar. Dari outbond sampai berbagai kegiatan ospek yang lain. Kuliah lapangan khas anak antrop pun turut berubah. Bahkan konon ada mata kuliah yang menghilangkan kode L. </p><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgoW_gnG9JHUP08js-HHyVHojoCrAh6Nm-V15UdMA7x8huG22uxBZ0kxvpnxrQtliCtGt-aZ6ABVGMEfviyRtxrAEmbl75O_KapMBljKYIHFWbI1_UD6gRUjrNdBfyxjkmN0K4wlsd-UQs/s1280/IMG-20210320-WA0026.jpg" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="800" data-original-width="1280" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgoW_gnG9JHUP08js-HHyVHojoCrAh6Nm-V15UdMA7x8huG22uxBZ0kxvpnxrQtliCtGt-aZ6ABVGMEfviyRtxrAEmbl75O_KapMBljKYIHFWbI1_UD6gRUjrNdBfyxjkmN0K4wlsd-UQs/s320/IMG-20210320-WA0026.jpg" width="320" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">Cekrek Layar 2</td></tr></tbody></table><div><br /></div><div style="text-align: justify;">Jika pada KKA masa dulu pada semua camp menggunakan pos yang melibatkan semua angkatan bahkan alumni, dari Jolotundo, Coban Talun, Bumi Perkemahan Sendi sampai Nongko Jajar. Era pandemi ada pos tersendiri yang bersifat daring. Pos zoom menjadi format baru dalam pelaksanaan Antro Camp. Panitia dengan kompak dan gagah berani mengadakan pertemuan daring sebagai pengganti sosialisasi acara yang dulu dilakukan di kampus sampai dini hari. </div><div><br /><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjugEV9oBqNa1sdcCkxFp8Ep6NtbD234eqlqbtNSFZIM6vSDQzu9u3zViBUasy8_DhjL3EeoHfSii-HSywLX4sITQRs2oiUeHh6CJKXtuQOo6FD2x_G3jeBQizaTZlbUA6jsNj0bvx3V98/s1280/IMG-20210320-WA0027.jpg" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="800" data-original-width="1280" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjugEV9oBqNa1sdcCkxFp8Ep6NtbD234eqlqbtNSFZIM6vSDQzu9u3zViBUasy8_DhjL3EeoHfSii-HSywLX4sITQRs2oiUeHh6CJKXtuQOo6FD2x_G3jeBQizaTZlbUA6jsNj0bvx3V98/s320/IMG-20210320-WA0027.jpg" width="320" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">Cekrek Layar 3</td></tr></tbody></table><div style="text-align: justify;">Saya berupaya partisipasi aktif menjalankan amanah dari panitia. Dari pertemuan di warkop, mengikuti rapat daring, mengisi materi seputar etnografi sampai menjadi tukang nguji esai peserta. Semua dilakukan karena sebagai bentuk kepedulian dan dalam rangka menjalin silaturahmi dengan para kerabat hebat. 21 Maret 2021 menjadi momen bersejarah karena melihat tarian inisiasi via daring. Tanpa bau dupa dan percikan bunga yang membuncah. Sebuah strategi adaptasi untuk menjaga eksistensi sebuah makna regenerasi kerabat dalam bentuk inisiasi daring. Selamat datang kerabat digital, kerabat antrop daring 2021. </div></div><div><br /><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhATyCXwOlkwTacFERNwpTMWy4BHWIMINo_L_nMLQ-KVt6iFCnuS4kwXMtr3mrctQvGV-DivDHsHF707lEQMOi1lgAtJlI6iPq5ajFPfBwC2PVPUfHAZ8FBMzoc-mnEFTtlMyAocOR0sfQ/s1280/IMG-20210320-WA0028.jpg" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="800" data-original-width="1280" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhATyCXwOlkwTacFERNwpTMWy4BHWIMINo_L_nMLQ-KVt6iFCnuS4kwXMtr3mrctQvGV-DivDHsHF707lEQMOi1lgAtJlI6iPq5ajFPfBwC2PVPUfHAZ8FBMzoc-mnEFTtlMyAocOR0sfQ/s320/IMG-20210320-WA0028.jpg" width="320" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">Cekrek Layar 3</td></tr></tbody></table><div style="text-align: justify;"><div><br /></div><div>Upacara inisiasi digital bagi saya menjadi terobosan keren. Cara cerdas dan kecermatan panitia dalam menyambut hidup yang serba digital. Sependapat dengan konsep <i>Life is digital, </i>menjadi salah satu pelajaran mendalam setelah pandemi melanda satu tahun. Dalam bukunya yang berjudul<i> Ten Lessons for a post-pandemic world</i> (2021), buku karya Fareed Zakaria yang menjadi<i> best-selling author of the post-american world</i>. Kehidupan dan pola hidup baru yang menyadarkan pada pentingnya hidup sehat, ceria, bermasker, menghindari kerumunan dan mengandalkan interaksi daring. Dunia nyata dan dunia maya semakin tidak jelas batasannya. </div></div><div style="text-align: justify;"><br /></div></div><blockquote><div>Simak Juga: <a href="http://sandaransepiantropologi.blogspot.com/2015/10/relevansi-inisiasi-di-masa-antrop.html" target="_blank">Catatan dari Pojok Tenda </a></div></blockquote><div style="text-align: justify;">Saya mengapresiasi kerempongan panitia dan respon peserta. Tidak lupa juga apresiasi khusus saat menyimak sesi tanya jawab meskipun pertanyaan yang masih terlontar masih pertanyaan standar nan normatif setidaknya ada kepedulian dan rasa keingintahuan. Sosialisasi yang intensif dari panitia lintas angkatan perlu juga direspon dengan hormat angkat topi. Dari sini masih ada kepedulian dari para kerabat untuk tetap menjalankan bus besar kerabat antrop. Istilah bus besar mengacu pada metafora oleh Pak Bos saat saya masih jadi panitia inisiasi. Bahwa kerabat ibarat bus, KKA proses awal menyalakan mesin. Ketua adalah sopir dan korlap sebagai <i>co-pilot </i>alis kernet. Regenerasi adalah perjalanan dan persinggahan dari satu terminal ke terminal lainnya. </div><div><br /><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi3QuumjQMe0rqIKmmuuiSI5cowhIJqMOTcQuXp7OnGb_0A4SvI1fmKj6fvauzfsZzszQnj-Hbrzm9aNtyS3nfc6s0nW28Ek_LjaGVwRO3MQBIVQxHqXpX7JuCtxvf0gcb6nZIqVxxnOp0/s1280/IMG-20210320-WA0025.jpg" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="800" data-original-width="1280" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi3QuumjQMe0rqIKmmuuiSI5cowhIJqMOTcQuXp7OnGb_0A4SvI1fmKj6fvauzfsZzszQnj-Hbrzm9aNtyS3nfc6s0nW28Ek_LjaGVwRO3MQBIVQxHqXpX7JuCtxvf0gcb6nZIqVxxnOp0/s320/IMG-20210320-WA0025.jpg" width="320" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">Cekrek Layar 4</td></tr></tbody></table><br /><p style="text-align: justify;">Tiba pada penutup curhatan saya, seiring berakhirnya tarian dukun dan para jajarannya. Inisiasi menjadi sebuah media dengan sifat <i>community oriented</i> yang mengacu pada identifikasi dan ekspresi dari hidup berkomunitas. Yaitu kerabat antropologi. Kerabat yang tidak hanya menjadi sebutan semata, tapi sebagai identitas baru untuk selalu berjabat sepanjang hidup. Segala pengalaman dan rangkaian perasaan selama inisiasi di semua masa adalah sebuah monumen 'mental-spiritual'. Atau fakta mental (<i>mental fact</i>) yang ditinggalkan. Fakta mental bertalian dengan perilaku, perasaan batin, kerohanian yang mendasari suatu karya cipta. Kalau saya sendiri melihat dan mengalami bahwa inisiasi dan kerabat berkaitan dengan proses beretnografi. Itu hutang budi terbesar saya pada camp Jolotundo 2003 yang saat itu berlabel Antropologi Fair. </p><p></p><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhXZJtpBQ0HcuVkD-s-_p-aZIn6u6MHbKu3rMeLqZTE-yJQbV3FAYrZFYc6WlxpXh2-PYcwNMdz7tl6j78WBPTZAsdjC4j5kCDQgQXETggbCIXRlfHTLjgZQ9aDeFH-kSkeLjOwfi-fVmw/s1280/IMG-20210320-WA0024.jpg" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="800" data-original-width="1280" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhXZJtpBQ0HcuVkD-s-_p-aZIn6u6MHbKu3rMeLqZTE-yJQbV3FAYrZFYc6WlxpXh2-PYcwNMdz7tl6j78WBPTZAsdjC4j5kCDQgQXETggbCIXRlfHTLjgZQ9aDeFH-kSkeLjOwfi-fVmw/s320/IMG-20210320-WA0024.jpg" width="320" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">Cekrek Layar 5</td></tr></tbody></table><br /><div style="text-align: justify;">Semoga pandemi tidak mengubah produktivitas para kerabat. Dari kegiatan ringan nan receh sampai kegiatan ilmiah. Banyak diskusi yang ngartrop. Bedah buku terkini riset antropologi. Semakin memahami seluk beluk metode etnografi dengan segala dinamikanya. <i>Akeh pancen karepe nangin ora ngerti dalane. </i>Selamat berproses para kerabat. </div><div style="text-align: justify;"><br /></div><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiVLftc0QSpd_CeDNAbLC3IvcJLgnVc8TqKGjIWR6jrxrbiOszPMLGczvoMcdp9vEnbDYOnfD6Zg6l2Fk5vkWuHCBmDBkROvzQ82EugiM6N4Iuqysld7KThYN1rJXdPWNqfT-MnTQHilic/s1280/IMG-20210320-WA0023.jpg" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="800" data-original-width="1280" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiVLftc0QSpd_CeDNAbLC3IvcJLgnVc8TqKGjIWR6jrxrbiOszPMLGczvoMcdp9vEnbDYOnfD6Zg6l2Fk5vkWuHCBmDBkROvzQ82EugiM6N4Iuqysld7KThYN1rJXdPWNqfT-MnTQHilic/s320/IMG-20210320-WA0023.jpg" width="320" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">Cekrek Layar 6 </td></tr></tbody></table><br /><p></p></div>Roikanhttp://www.blogger.com/profile/03980365010549882475noreply@blogger.com2tag:blogger.com,1999:blog-2357443134828332882.post-78375737188201782812021-03-08T21:54:00.000-08:002021-03-08T21:54:07.578-08:00Anthropology and Alterity: Responding to the Other<p></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg5rX19KUIuQaXI436BNiVn20b4RVhDi4ycapczUUG776g_jSPm-7jvEMl7wXOiP7bThLVLY_PEY13i1DswLzobsYa4XksPt20l_-D0w8yzFwEk6z1TKPP-j1UP7UQ096boYkfvRDO7cYA/s431/Screenshot_36.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="431" data-original-width="322" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg5rX19KUIuQaXI436BNiVn20b4RVhDi4ycapczUUG776g_jSPm-7jvEMl7wXOiP7bThLVLY_PEY13i1DswLzobsYa4XksPt20l_-D0w8yzFwEk6z1TKPP-j1UP7UQ096boYkfvRDO7cYA/s320/Screenshot_36.jpg" /></a></div><p></p><div class="separator" style="clear: both; text-align: center;">Jennifer M.Sandoval</div><div class="separator" style="clear: both; text-align: center;"><div class="separator" style="clear: both;">English </div><div class="separator" style="clear: both;"> ISBN: 1138671843 </div><div class="separator" style="clear: both;">2016 </div><div class="separator" style="clear: both;"> 324 Pages </div></div><p></p><div class="separator" style="clear: both; text-align: center;"><span style="background-color: #f2f7f7; color: #0a1414; font-family: Arial; font-size: 13px; text-align: left;"><br /></span></div><div class="separator" style="clear: both; text-align: center;"><br /></div><div class="separator" style="clear: both; text-align: center;"><br /></div><p></p><div class="separator" style="clear: both; text-align: justify;">Alterity or othernessis a central notion in cultural anthropology and philosophy, as well as in other disciplines. While anthropology, with its aim of understanding cultural difference, tends to take otherness as a fact, there have been vigorous attempts in contemporary philosophy, particularly in phenomenology, to answer the fundamental question: What is the Other? This book brings the two approaches to otherness - the hermeneutical pragmatics of anthropology, and the radical reflection of philosophy - together, with the goal of enriching one through the other. The philosophy of the German phenomenologist Bernhard Waldenfels, up to now little known to anthropologists, has a central position in this undertaking. Waldenfels's concept of a responsivity to the Other offers to cultural anthropology the possibility of a philosophical engagement with the Other that does not contradict the project of making sense of concrete empirical others. The book illustrates the fertility of this new approach to alterity through a broad spectrum of themes, ranging from reflections on theory formation, via discussions of race and human-animal relations, to personal meditations on experiences of alterity.</div><div><br /></div><div class="separator" style="clear: both; text-align: justify;"></div><p><br /> </p>Roikanhttp://www.blogger.com/profile/03980365010549882475noreply@blogger.com0tag:blogger.com,1999:blog-2357443134828332882.post-38166147067940528912021-02-01T22:07:00.000-08:002021-02-01T22:07:07.866-08:00The Palgrave Handbook of Institutional Ethnography<p> </p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEishVB25Ln6p2b7Xh6Li4OimULr98qsInRb-8_KUuHeAugBlFspliVlvxs2MW_GHeVwkDr5yYAwZeO0MiGaKtAxMX_iHpbprFBF26EhoCKy7qnQSd3tru9SkAJXQPPjYG8PM57POhGCyCE/s461/6b35625a504bc39cdced40f5a5d60404-d.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="461" data-original-width="306" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEishVB25Ln6p2b7Xh6Li4OimULr98qsInRb-8_KUuHeAugBlFspliVlvxs2MW_GHeVwkDr5yYAwZeO0MiGaKtAxMX_iHpbprFBF26EhoCKy7qnQSd3tru9SkAJXQPPjYG8PM57POhGCyCE/s320/6b35625a504bc39cdced40f5a5d60404-d.jpg" /></a></div><br /><p></p><p><br /></p><table border="0" rules="cols" style="border-spacing: 1px; color: black; font-family: Georgia, "Times New Roman", Times, serif; font-size: 14px; text-align: center; width: 100%px;"><tbody><tr valign="top"><td colspan="2" style="padding: 1px;"><b>The Palgrave Handbook of Institutional Ethnography<br /><br /></b>Paul C. Luken, Suzanne Vaughan<br />Springer International Publishing;Palgrave Macmillan (2021)<br /><br /><br /><div style="text-align: justify;"><span style="text-align: left;">A comprehensive guide to the alternative sociology originating in the work of Dorothy E. Smith, this Handbook not only explores the basic, founding principles of institutional ethnography (IE), but also captures current developments, approaches, and debates. Now widely known as a “sociologyforpeople,” IE offers the tools to uncover the social relations shaping the everyday world in which we live and is utilized by scholars and social activists in sociology and beyond, including such fields as education, nursing, social work, linguistics, health and medical care, environmental studies, and other social-service related fields. Covering the theoretical and methodological underpinnings of IE, recent developments, and current areas of research and application that have yet to appear in the literature,The Palgrave Handbook of Institutional Ethnographyis suitable for both experienced practitioners of institutional ethnography and those who are exploring this approach for the first time.</span></div></td></tr></tbody></table>Roikanhttp://www.blogger.com/profile/03980365010549882475noreply@blogger.com0tag:blogger.com,1999:blog-2357443134828332882.post-91064533366682417292021-02-01T22:03:00.006-08:002021-02-01T22:03:59.857-08:00Ethnography: A Theoretically Oriented Practice<p> </p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhDWGRwWcFMNbmZ20gr6pGWXECurKucJa0gre53seZfx_HJYr75oIgKm3-hCQUcRzSevZhpzLlkCKA48bipgztoPDBdQrxBrf4gT5oZMRe-LYmIdipmkfZOj5t-c63DKlc6SthgLZtwwQ4/s432/ethnography.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="432" data-original-width="306" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhDWGRwWcFMNbmZ20gr6pGWXECurKucJa0gre53seZfx_HJYr75oIgKm3-hCQUcRzSevZhpzLlkCKA48bipgztoPDBdQrxBrf4gT5oZMRe-LYmIdipmkfZOj5t-c63DKlc6SthgLZtwwQ4/s320/ethnography.jpg" /></a></div><div class="separator" style="clear: both; text-align: center;"><b style="font-family: Georgia, "Times New Roman", Times, serif; font-size: 14px; text-align: left;">Ethnography: A Theoretically Oriented Practice</b></div><div class="separator" style="clear: both; text-align: center;"><span style="font-family: Georgia, "Times New Roman", Times, serif; font-size: 14px; text-align: left;"><br /></span></div><div class="separator" style="clear: both; text-align: center;"><span style="font-family: Georgia, "Times New Roman", Times, serif; font-size: 14px; text-align: left;">Vincenzo Matera, Angela Biscaldi (eds)</span></div><div class="separator" style="clear: both; text-align: center;"><span style="font-family: Georgia, "Times New Roman", Times, serif; font-size: 14px; text-align: left;">Springer International Publishing;Palgrave Macmillan (2021)</span></div><div class="separator" style="clear: both; text-align: center;"><span style="font-family: Georgia, "Times New Roman", Times, serif; font-size: 14px; text-align: left;"><br /></span></div><div class="separator" style="clear: both; text-align: justify;"><span style="font-family: Georgia, "Times New Roman", Times, serif; font-size: 14px; text-align: left;">This volume presents both a historical exploration of ethnography and a thematic discussion of major trends that, over different periods, have oriented and re-oriented research practice. As it overviews ethnography from different geographic and thematic perspectives, it further explores new lines of ethnographic research, including as feminist ethnography and visual research, that uncover non-traditional routes to anthropological knowledge.</span></div><div class="separator" style="clear: both; text-align: justify;"><br style="font-family: Georgia, "Times New Roman", Times, serif; font-size: 14px; text-align: left;" /><span style="font-family: Georgia, "Times New Roman", Times, serif; font-size: 14px; text-align: left;">As the great ethnographer E. E. Evans-Pritchard wrote, “Anyone who is not a complete idiot can do fieldwork… but will [his contribution] be to theoretical, or just to factual knowledge?” As Evans-Pritchard highlights and as this book argues, successful ethnography must be connected to a sophisticated theoretical reflection rooted in social and cultural anthropology.</span></div><div class="separator" style="clear: both; text-align: center;"><span style="font-family: Georgia, "Times New Roman", Times, serif; font-size: 14px; text-align: left;"><br /></span></div><br /><p></p>Roikanhttp://www.blogger.com/profile/03980365010549882475noreply@blogger.com0tag:blogger.com,1999:blog-2357443134828332882.post-24788816099885801262021-02-01T21:59:00.006-08:002021-02-01T21:59:45.803-08:00Design Ethnography <p> </p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEixhpv2Dsp0zgQ1rCzZLyCtRct929Cj8EDQD8Cuddoaqv4rhmGGsdx8iMgbGJ-gm32tIuJiNicQwopFnhmNxjnVpIF776dGOeW3MjdJxUKfurQLG9zzNBFv1NFdtkm-vJs1ZPV60cI0Tok/s464/design+ethnography.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="464" data-original-width="306" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEixhpv2Dsp0zgQ1rCzZLyCtRct929Cj8EDQD8Cuddoaqv4rhmGGsdx8iMgbGJ-gm32tIuJiNicQwopFnhmNxjnVpIF776dGOeW3MjdJxUKfurQLG9zzNBFv1NFdtkm-vJs1ZPV60cI0Tok/s320/design+ethnography.jpg" /></a></div><div class="separator" style="clear: both; text-align: center;"><b style="font-family: Georgia, "Times New Roman", Times, serif; font-size: 14px; text-align: left;">Design Ethnography: Epistemology and Methodology</b></div><div class="separator" style="clear: both; text-align: center;"><span style="font-family: Georgia, "Times New Roman", Times, serif; font-size: 14px; text-align: left;">Francis Müller</span></div><div class="separator" style="clear: both; text-align: center;"><span style="font-family: Georgia, "Times New Roman", Times, serif; font-size: 14px; text-align: left;">SpringerBriefs in Anthropology</span></div><div class="separator" style="clear: both; text-align: center;"><span style="font-family: Georgia, "Times New Roman", Times, serif; font-size: 14px; text-align: left;">Springer International Publishing;Springer (2021)</span></div><div class="separator" style="clear: both; text-align: center;"><span style="font-family: Georgia, "Times New Roman", Times, serif; font-size: 14px; text-align: left;"><br /></span></div><div class="separator" style="clear: both; text-align: justify;"><span style="font-family: Georgia, "Times New Roman", Times, serif; font-size: 14px; text-align: left;">This open access book describes methods for research on and research through design. It posits that ethnography is an appropriate method for design research because it constantly orients itself, like design projects, towards social realities. In research processes, designers acquire project-specific knowledge, which happens mostly intuitively in practice. When this knowledge becomes the subject of reflection and explication, it strengthens the discipline of design and makes it more open to interdisciplinary dialogue. Through the use of the ethnographic method in design, this book shows how design researchers can question the certainties of the everyday world, deconstruct reality into singular aesthetic and semantic phenomena, and reconfigure them into new contexts of signification. It shows that design ethnography is a process in which the epistemic and creative elements flow into one another in iterative loops. The goal of design ethnography is not to colonize the discipline of design with a positivist and objectivist scientific ethos, but rather to reinforce and reflect upon the explorative and searching methods that are inherent to it. This innovative book is of interest to design researchers and professionals, including graphic artists, ethnographers, visual anthropologists and others involved with creative arts/media.</span></div><br /><p></p>Roikanhttp://www.blogger.com/profile/03980365010549882475noreply@blogger.com0tag:blogger.com,1999:blog-2357443134828332882.post-72307292860926563602021-02-01T21:55:00.001-08:002021-02-01T21:55:22.393-08:00Dealing with Disasters<p style="text-align: justify;"></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgRsqAxw7uGCKFClmlvEskbFzclNp4sgUQ7UTOyyT51WWcrgg4d0X9zk-L7DCd0f94mu1qAl5-1854PgjNZFcKpr6UGiRMTMTpu_Kat7hQLv3Ah0I1Bao1IdJDX9NtkzN5gqx2ouXiBMDA/s432/dealing+the+disaster.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="432" data-original-width="306" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgRsqAxw7uGCKFClmlvEskbFzclNp4sgUQ7UTOyyT51WWcrgg4d0X9zk-L7DCd0f94mu1qAl5-1854PgjNZFcKpr6UGiRMTMTpu_Kat7hQLv3Ah0I1Bao1IdJDX9NtkzN5gqx2ouXiBMDA/s320/dealing+the+disaster.jpg" /></a></div><br /><div style="text-align: center;"> <b style="font-family: Georgia, "Times New Roman", Times, serif; font-size: 14px; text-align: left;">Dealing with Disasters: Perspectives from Eco-Cosmologies</b></div><div style="text-align: center;"><span style="font-family: Georgia, "Times New Roman", Times, serif; font-size: 14px; text-align: left;">Diana Riboli, Pamela J. Stewart, Andrew J. Strathern, Davide Torri</span></div><div style="text-align: center;"><span style="font-family: Georgia, "Times New Roman", Times, serif; font-size: 14px; text-align: left;"><br /></span></div><div style="text-align: center;"><span style="font-family: Georgia, "Times New Roman", Times, serif; font-size: 14px; text-align: left;"><table border="0" rules="cols" style="border-spacing: 1px; color: black; font-size: 14px; width: 100%px;"><tbody><tr valign="top"><td style="padding: 1px; text-align: center;">Palgrave Studies in Disaster Anthropology (2021)</td></tr></tbody></table></span></div><div style="text-align: center;"><span style="font-family: Georgia, "Times New Roman", Times, serif; font-size: 14px; text-align: left;"><br /></span></div><div style="text-align: center;"><span style="font-family: Georgia, "Times New Roman", Times, serif; font-size: 14px; text-align: left;"><table border="0" rules="cols" style="border-spacing: 1px; color: black; font-size: 14px; text-align: center; width: 100%px;"><tbody><tr valign="top"><td style="padding: 1px;"> </td></tr></tbody></table></span></div><div style="text-align: center;"><span style="font-family: Georgia, "Times New Roman", Times, serif; font-size: 14px; text-align: left;"><br /></span></div><div style="text-align: center;"><b style="font-family: Georgia, "Times New Roman", Times, serif; font-size: 14px; text-align: left;"><br /></b></div><p></p><p style="text-align: justify;"><span style="font-family: Georgia, "Times New Roman", Times, serif; font-size: 14px;">Providing a fresh look at some of the pressing issues of our world today, this collection focuses on experiential and ritualized coping practices in response to a multitude of environmental challenges―cyclones, volcanic eruptions, tsunamis, earthquakes, warfare and displacements of peoples and environmental resource exploitation. Eco-cosmological practices conducted by skilled healing practitioners utilize knowledge embedded in the cosmological grounding of place and experiences of place and the landscapes in which such experience is encapsulated. A range of geographic case studies are presented in this volume, exploring Asia, Europe, the Pacific, and South America. Wi</span><span style="font-family: Georgia, "Times New Roman", Times, serif; font-size: 14px;">th special reference throughout to ritual as a mode of seeking the stabilization, renewal, and continuity of life processes, this volume will be of particular interest to readers working in shamanic and healing practices, environmental concerns surrounding sustainability and conservation, ethnomedical systems, and religious and ritual studies.</span></p><p style="text-align: justify;"><span style="font-family: Georgia, "Times New Roman", Times, serif; font-size: 14px;"><br />.</span></p>Roikanhttp://www.blogger.com/profile/03980365010549882475noreply@blogger.com0tag:blogger.com,1999:blog-2357443134828332882.post-32720492839731875722021-01-30T00:18:00.011-08:002021-01-30T00:20:26.882-08:00Kuliah Lapangan Antropologi yang Mbois pada Masanya<div><div style="text-align: justify;">Kuliah lapangan atau dikenal dengan Praktek Kuliah Lapangan/PKL menjadi menu wajib bagi mahasiswa antrop. Antropologi dengan metode etnografinya menjadikan kegiatan penelitian di lapangan menjadi tantangan tersendiri. Sebagai simulasi untuk pembentukan dan adaptasi situasi lapangan secara mendalam dilakukan kuliah lapangan dengan mata kuliah berkode inisial huruf L. Apa kuliah lapangan paling berkesanmu? Berikut bebarapa kuliah lapangan terbaik ala Roikan dengan segala pengalaman serunya. </div><div style="text-align: justify;"><br /></div><div style="text-align: justify;"><br /></div><div style="text-align: justify;"><div style="text-align: center;"><b>PKL Lintas Angkatan Gunung Kawi (2005) - Cerita Biji Dewandaru</b></div><div style="text-align: center;"><br /></div><div>Seingat saya kuliah lapangan ini diikuti oleh banyak mahasiswa dengan lintas angkatan. Kita tinggal dalam satu rumah besar tidur beralas tikar dan beratapkan genteng tentunya. Mengikuti kehidupan warga dan pengunjung di Gunung Kawi selama beberapa hari. Kuliah sekaligus wisata religi. Sepulang PKL saya meminta ijin pada penjaga balai desa untuk membawa pulang satu bibit liar biji buah Dewandaru yang mulai tumbuh. Biji itu ada dua biji saya bawa pulang untuk ditanam di kampung halaman. Tahun 2020 dua pohon Dewandaru tumbuh di depan rumah Lamongan bahkan sampai berbuah. Ada tetangga yang ingin meminta tapi oleh orang tua, dibilang ini pohon amanah anak bontot yang pergi sekolah dan bekerja di luar tanah kelahirannya. </div><div><br /></div></div><div style="text-align: justify;"><br /></div><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhf435WG5eYPoOEpinDfUV23ZGtyyFGmP3mmC0yAZS3K9VjEhWvY_j_i3sytgwVXHBSP7U1LE2Au1_gs1fuWUssS00XBys6O0keIddGrkrcr2UYgPQwCc_bpqveD9ANh9AMf15x2Qn_F-s/s1600/pkl+kawi.JPG" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1704" data-original-width="2272" height="240" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhf435WG5eYPoOEpinDfUV23ZGtyyFGmP3mmC0yAZS3K9VjEhWvY_j_i3sytgwVXHBSP7U1LE2Au1_gs1fuWUssS00XBys6O0keIddGrkrcr2UYgPQwCc_bpqveD9ANh9AMf15x2Qn_F-s/s1600/pkl+kawi.JPG" width="320" /></a></div><div class="separator" style="clear: both; text-align: center;">PKL Gunung Kawi (2005)</div><br /><div>Simak Slide Show Antrop Orde PKL 03-07 </div><div class="separator" style="clear: both; text-align: center;"><iframe allowfullscreen="" class="BLOG_video_class" height="266" src="https://www.youtube.com/embed/TR3_Oaj05HU" width="320" youtube-src-id="TR3_Oaj05HU"></iframe></div><br /><div><br /></div><div class="separator" style="clear: both; text-align: center;"><b><br /></b></div><div class="separator" style="clear: both; text-align: center;"><b>PKL Antropologi Pedesaan di Bojonegoro (2005) Lost in Jejatian</b></div><br /><div><br /></div><div><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjquLWPJseHpRXpGSG9_vS8J8ugGWLgBP1yt4ART-dm0oj4CQzHunPhABxpzGVKdiyz2qKzuEDoLUksbLgn7qMbFV5DjSqVZnNoG0drgMgYOMYV4jAi-FuTw4ZmdVen2Pa6z6fuvqNLqAw/s1600/amben+maut.JPG" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1704" data-original-width="2272" height="240" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjquLWPJseHpRXpGSG9_vS8J8ugGWLgBP1yt4ART-dm0oj4CQzHunPhABxpzGVKdiyz2qKzuEDoLUksbLgn7qMbFV5DjSqVZnNoG0drgMgYOMYV4jAi-FuTw4ZmdVen2Pa6z6fuvqNLqAw/s1600/amben+maut.JPG" width="320" /></a></div><div class="separator" style="clear: both; text-align: center;">(PKL Antop Desa 2005)</div><div class="separator" style="clear: both; text-align: center;"><br /></div><div class="separator" style="clear: both; text-align: justify;">Pernah punya pengalaman tersesat dalam hutan? ngeri tentunya apalagi beserta dua cewek teman satu kelompok. Maksud hati ingin wawancara di dusun lain apa dikata malah nyasar di dalam rerimbunan pohon jati sampai lintas kecamatan. Kelompok kami ditempatkan pada daerah terjauh. Bojonegoro paling pucuk yang rimbun oleh pohon Jati. Beruntung jadi anak desa yang suka naik gunung. Buang air besar di kakus bawah pohon asem saya ibaratkan seperti naik helicopter. Suara dan suasana creapy tengah malam seperti camping tipis-tipis. Mandi di sungai seperti rekreasi di kolam renang. </div><div class="separator" style="clear: both; text-align: center;"><br /><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhGxIv1UYdVAj2n_M9ITj9-XzgrLnKvHREiLu-IS9nDXCKkcOexWep8cqh5AVWmwtrys02RIasF7Go_YiV0XKHctRprkEVqwPQMeb1n52qQury_mLR1FRMeBrZHFQgUKt2hRFd6hQo81II/s1600/sama+sedulur.JPG" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1536" data-original-width="2048" height="240" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhGxIv1UYdVAj2n_M9ITj9-XzgrLnKvHREiLu-IS9nDXCKkcOexWep8cqh5AVWmwtrys02RIasF7Go_YiV0XKHctRprkEVqwPQMeb1n52qQury_mLR1FRMeBrZHFQgUKt2hRFd6hQo81II/s1600/sama+sedulur.JPG" width="320" /></a></div><div class="separator" style="clear: both; text-align: center;">Mbek Bojonegoro</div><br /></div><b><br /></b></div><div style="text-align: center;"><b>PKL Lintas Angkatan di Semarang: Akibat Peta Kadaluarsa</b></div></div><div><br /><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhjztdVpi60gFe9ah_IqKMskGB2Gst7AbUcSOJsWUDs42kEZ4ZU5DNnnI43xMJCK9MIS8KDjLOmnhDvKqhDs44fe3lghlWHn_zXh8K5M-HccClvBD66HPG2nN3UvEg225Kj-Li6_bw5Ag8/s1600/simpang+lima.JPG" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1018" data-original-width="1460" height="223" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhjztdVpi60gFe9ah_IqKMskGB2Gst7AbUcSOJsWUDs42kEZ4ZU5DNnnI43xMJCK9MIS8KDjLOmnhDvKqhDs44fe3lghlWHn_zXh8K5M-HccClvBD66HPG2nN3UvEg225Kj-Li6_bw5Ag8/s1600/simpang+lima.JPG" width="320" /></a></div><div class="separator" style="clear: both; text-align: center;">PKL Antrop Kota (Semarang)</div><div class="separator" style="clear: both; text-align: center;"><br /></div><div class="separator" style="clear: both; text-align: justify;">Navigasi dan pengetahuan dasar medan memang perlu dalam sebuah penelitian. Tapi apalah daya ketika data tidak akurat. Waktu ingin mencari sebuah kantor pemerintahan untuk sebuah wawancara kami harus berjalan jauh. Di terpaan panasnya kota Semarang. Berjalan menuju utara sampai dekat pantai dari Lawangsewu. Ini karena peta yang diberikan oleh Pak Dosen adalah peta lama yang tidak valid. Kantor yang tertera di kertas besar lipat empat itu ternyata telah pindah sejak lama. </div><div class="separator" style="clear: both; text-align: center;"><br /><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi9E3u_s0lMz7gvvDKA-mZSuuBRb9RoUJaaHZbVBAjL30esYXGh1vwxYZYf5qmGAMq9B4Q25OUDbfYkSSf_0O4JgMucaO56iScZcgs6tq2SmmQrAHhVxwqYY_ydBoQL3nmh5frDtb1XBuw/s1600/pkl+semarang.JPG" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1000" data-original-width="1467" height="218" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi9E3u_s0lMz7gvvDKA-mZSuuBRb9RoUJaaHZbVBAjL30esYXGh1vwxYZYf5qmGAMq9B4Q25OUDbfYkSSf_0O4JgMucaO56iScZcgs6tq2SmmQrAHhVxwqYY_ydBoQL3nmh5frDtb1XBuw/s1600/pkl+semarang.JPG" width="320" /></a></div><div class="separator" style="clear: both; text-align: center;">Nginapnya di Mess Serdadu Laut </div><br /></div><b><br /></b></div><div style="text-align: center;"><b>PKL Antropologi Industri di Cangkringmalang Bangil Pasuruan 2005: Pokok Turun Lapangan</b></div><div><br /><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEil_SWzflFdSsy7MiQVBam4v_N-XFrZOz2D6blQSLGd-4VpIvPhA5OXDzsqrocI3NIX3UnKJGPg42SEtWodUkSSD8hbynZh-QbFsnDORqHHPd1kTw2JyEfi81-Q46gmWlq-UwmtHIMML-A/s1600/sholeh+home.JPG" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1704" data-original-width="2272" height="240" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEil_SWzflFdSsy7MiQVBam4v_N-XFrZOz2D6blQSLGd-4VpIvPhA5OXDzsqrocI3NIX3UnKJGPg42SEtWodUkSSD8hbynZh-QbFsnDORqHHPd1kTw2JyEfi81-Q46gmWlq-UwmtHIMML-A/s1600/sholeh+home.JPG" width="320" /></a></div><div class="separator" style="clear: both; text-align: center;">PKL Antrop Industri (Bangil 2005)</div><br /></div><div style="text-align: justify;">Saat mengurus perijinan atas rekomendasi seorang teman yang kebetulan kenal dengan orang dalam. Rombongan mahasiswa diijinkan untuk masuk melihat sebuah proses produksi dengan segala seluk beluknya di sebuah pabrik. Tiba hari H. Ada rapat tinggi dan pimpinan pusat kurang berkenan jika ada kunjungan pihak luar. Akhirnya saya lapor ke dosen pendamping. Sambil asyik mencuci mobil sedannya beliau bilang: "Ya sudah teliti dan amati masyarakat sekitar sini saja". Akhirnya kami menyebar ke berbagai penjuru. Dari ujung pabrik sampai ujung sawah. Sepulang dari kegiatan ini saya memutuskan berangkat mendaki sendiri (solo hiking) menuju puncak Gunung Penanggungan. Spontan tanpa persiapan dan setelah pulang <i>degkal</i> di jalan (nyeker di gunung mohon jangan ditiru)</div><div style="text-align: justify;"><br /></div><div style="text-align: center;"><b>PKL Antropologi Kependudukan di Kalimas Surabaya (2005): KB dan Balbalan</b></div><div><br /><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhddtuci33i98cx0FdIM9VqA-QvSieml9m0nmclh08ORtbp6WW7GEwatvGq2QmrJWiXjg8vW0yMh3qZZfnlPGu8M39uIyApEFM9BxR0q7bMzxbpGAK9EW6_mht5KrYq2-uZ9BaqaoVIiU4/s1600/adu+doro.JPG" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1704" data-original-width="2272" height="240" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhddtuci33i98cx0FdIM9VqA-QvSieml9m0nmclh08ORtbp6WW7GEwatvGq2QmrJWiXjg8vW0yMh3qZZfnlPGu8M39uIyApEFM9BxR0q7bMzxbpGAK9EW6_mht5KrYq2-uZ9BaqaoVIiU4/s1600/adu+doro.JPG" width="320" /></a></div><div class="separator" style="clear: both; text-align: center;">PKL Antrop Kependudukan (Kalimas 2005)</div><div class="separator" style="clear: both; text-align: center;"><br /></div><div class="separator" style="clear: both; text-align: center;"><div style="text-align: justify;">"Lho Pak anakanya sampean kok banyak..apa tidak ikut program KB?" tanya saya pada seorang informan di sekitar pemukinan padat di Kalimas. Dekat muara Surabaya. Dengan <i>santuy bapack-bapack </i>yang sedang asyik menunggu botol bekas mengalir di sungai bilang: "Kalau orang kaya enak Mas habis kerja bisa jalan-jalan dan makan bersama keluarga...lha kalau saya..rekreasi ya nunggu anak-anak tidur. <i>balbalan </i>bengi-bengi". Itulah memori yang tidak terlupakan saat mengunjungi salah satu kampung pemulung. Merepresentasikan kelompok miskin kota yang perlu disentuh tidak hanya melalui program ekonomi tapi perubahan pola pikir. Dan itulah esensi dari kuliah lapangan antrop kependudukan sekaligus antrop pembangunan yang kami tekuni. </div><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgDQNOcjHqp4v_po9uK8_EgNiyOwOanEI1IdSCVSFZxC2reTjdju8f7zbAt6BFxcOkzO-R8feTwWMVO63PepHxJQtHfsg_Rr2_zc_SNUf_0rH09tap31JdVwFthc6dWkZ7wVZW0rTj2B14/s1600/serah+terima+kertas.JPG" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1704" data-original-width="2272" height="240" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgDQNOcjHqp4v_po9uK8_EgNiyOwOanEI1IdSCVSFZxC2reTjdju8f7zbAt6BFxcOkzO-R8feTwWMVO63PepHxJQtHfsg_Rr2_zc_SNUf_0rH09tap31JdVwFthc6dWkZ7wVZW0rTj2B14/s1600/serah+terima+kertas.JPG" width="320" /></a></div><div class="separator" style="clear: both; text-align: center;">Serah terima kertas: Arek Wanala dengan Arek Puska</div><div class="separator" style="clear: both; text-align: center;"><br /></div><div class="separator" style="clear: both; text-align: center;"><div class="separator" style="clear: both; text-align: justify;">Itulah beberapa cerita yang tidak mungkin terlupakan selama menempuh pendidikan di antrop Unair. Kuliah lapangan lintas kota yang pulang ke kos sebentar untuk cuci baju dan berlanjut ke kota lainnya. Semua dijalani dengan penuh kepercayaan diri dan keyakinan bahwa semua yang dilakukan, dilalui hari ini akan berguna untuk masa depan. </div></div></div></div><div><br /><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiouNmi-WKCLKItUnzDuEJMfddbkXWgUm9ckeZfkOkIbEcHCoGqu9gG3kTGPtVpYw9aaMNhISpQGQP68e5-xHePnO12oP08uB1PDVAM6z4UYVquiJlOBiMz4GGXKfl4OlWTCp_2Dilv2ao/s1600/jalan-jalan+siang.JPG" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1704" data-original-width="2272" height="240" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiouNmi-WKCLKItUnzDuEJMfddbkXWgUm9ckeZfkOkIbEcHCoGqu9gG3kTGPtVpYw9aaMNhISpQGQP68e5-xHePnO12oP08uB1PDVAM6z4UYVquiJlOBiMz4GGXKfl4OlWTCp_2Dilv2ao/s1600/jalan-jalan+siang.JPG" width="320" /></a></div><div class="separator" style="clear: both; text-align: center;">Kelana Kota </div><br /></div>Roikanhttp://www.blogger.com/profile/03980365010549882475noreply@blogger.com0tag:blogger.com,1999:blog-2357443134828332882.post-28114896597071697512020-04-09T00:14:00.001-07:002020-04-09T00:17:23.888-07:00Kuliah Lapangan Antropologi Dapat Apa? <div style="text-align: right;">
Mas kalau masuk Antrop ngapain aja? </div>
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Gali kuburan? </div>
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Ilmu perbintangan ya? </div>
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Kalau lulus jadi apa? </div>
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Masih mengalami berondongan pertanyaan di atas? sabar jelaskan dengan pelan-pelan dan tabah. Antropologi adalah ilmu yang unik dan asyik jika kita menjiwainya. Lulus 13 tahun yang lalu sampai hari ini kerap mendapat pertanyaan serupa. Apalagi saya termasuk sarjana antrop yang masih bergelar S.Sos. setahun setelah itu (2008) yang lulus dapat gelar S.Ant. (gelar yang lebih merepresentasikan bahwa telah melewati kawah candradimukha antrop). </div>
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<tr><td class="tr-caption" style="text-align: center;">Trinil 2003 </td></tr>
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Apa asyiknya kuliah di antrop? Jawaban pertanyaan ini tentu beda di setiap generasi. Jaman selepas jadi maba dan diinisiasi saya menghadapi realita baru pembelajaran yang jauh ketika masa SMA. Ada mata kuliah Prasejarah dengan dosen yang nyentrik, berkacamata tebal jenggotan dan bisa merokok di kelas. Itulah asyiknya kuliah di FISIP era itu, kelas belum ada AC. Absen masih manual lihat nilai belum online dan yang paling asyik rajin kuliah lapangan. Hari ini masih ada, tapi tidak seintensif dan sesering era sebelum 2010. Kuliah di antrop itu asyik bisa keluyuran dan dapat kawan banyak. Itu jawaban yang saya dengar dari salah satu kakak kelas SMA saat masih menentukan pilihan untuk SPMB jilid dua saya (era setelah UMPTN). Bisa nebak kan saya angkatan berapa </div>
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<tr><td class="tr-caption" style="text-align: center;">Sangiran 2003</td></tr>
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Benar juga, setelah melewati beberapa semester tibalah kita mendapat mata kuliah kelas menengah yang berkode L. Artinya ada kuliah lapangannya. Kunjungan dan keluyuran ke luar daerah yang belum pernah saya kunjungi. Jaman tinggal di desa hanya tahu cuma Lamongan, Surabaya dan Malang. Setelah masuk antrop bisa tahu Solo, Jogja, Semarang, Banyuwangi dan Bojonegoro. Hal yang paling terkutuk yang saya lakukan adalah mimik jahat di dekat tugu bersejarah peneliti Prasejarah. Gazebo museum Trinil dekat Gajah Purba. Di sebelah timurnya terdapat terdapat tugu Pithecantropus Erectus - Eugene Dubois. Saya sempatkan siang itu foto-foto sembari merasakan kepala yang masih pening-pening ringan sembari menunggu rombongan dari Surabaya. Maklum jadi tim perijinan berangkat lebih dahulu dan dapat data lebih dulu tentunya. Itu salah satu hal menyenangkan yang saya dapatkan dari kuliah lapangan selama menimba ilmu di antrop Unair. Lebih tercengang lagi saat melanjutkan studi di kampus Bulak Sumur, iseng-iseng saya tanya pada mahasiswa S1 yang sedang nongkrong. "Sini kuliah lapangannya kemana saja?" jawabannya bikin jiwa kluyuran saya meronta-ronta: "Macam-macam Mas dari Gunungkidul, Bantul, Sleman, Petungkriyo-Purwokerto, Jambi, Aceh, Pedalaman Kalimantan sampai Papua". Iki kuliah itu agen travel. Begitu menyenangkannya belajar antropologi. Kamu pernah kuliah lapangan ke mana aja? [] </div>
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Roikanhttp://www.blogger.com/profile/03980365010549882475noreply@blogger.com1tag:blogger.com,1999:blog-2357443134828332882.post-63051663691478980972020-04-01T00:02:00.004-07:002020-04-01T07:19:12.172-07:00Teenage Suicide Notes: An Ethnography of Self-Harm<table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto; text-align: center;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi78jo2ePDuvrFRmzYuqbrBVCXRgWjXgFq4TSclzl_LeFtqqdacbPljJrrQLYnzmYAhTiEESK6XkR1l-qeLYWCfUCvxFq2I_Kw-1mg3jJBOXfQETMmDjkNuRMu8RIDgk1nc5J_K6lG-vIk/s1600/96560299a52d2211b1eaa21c9557d4d0-d.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="144" data-original-width="98" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi78jo2ePDuvrFRmzYuqbrBVCXRgWjXgFq4TSclzl_LeFtqqdacbPljJrrQLYnzmYAhTiEESK6XkR1l-qeLYWCfUCvxFq2I_Kw-1mg3jJBOXfQETMmDjkNuRMu8RIDgk1nc5J_K6lG-vIk/s320/96560299a52d2211b1eaa21c9557d4d0-d.jpg" width="217" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><div style="font-family: Arial, Helvetica, sans-serif; font-size: 12.8px; text-align: start;">
Author(s): Terry Williams</div>
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Publisher: Columbia University Press, Year: 2017</div>
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ISBN: 0231177909,9780231177900</div>
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<span style="font-family: "arial" , "helvetica" , sans-serif; font-size: 12.8px;">"Picturing myself dying in a way I choose myself seems so comforting, healing and heroic. I'd look at my wrists, watch the blood seeping, and be a spectator in my last act of self-determination. By having lost all my self-respect it seems like the last pride I own, determining the time I die."-Kyra V., seventeen</span></div>
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<span style="font-family: "arial" , "helvetica" , sans-serif; font-size: 12.8px;"><span style="font-size: 12.8px;">Reading the confessions of a teenager contemplating suicide may be uncomfortable, but we must do so to understand why self-harm has become an epidemic, especially in the United States. What drives teenagers to self-harm? What makes death so attractive, so liberating, and so inevitable for so many? In Teenage Suicide Notes, the sociologist</span></span></div>
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<span style="font-family: "arial" , "helvetica" , sans-serif; font-size: 12.8px;"><span style="font-size: 12.8px;">Williams evaluates young people in rural and urban contexts and across race, class, gender, and sexual orientation. His approach, which combines sensitive portrayals with objective sociological analysis, adds a clarifying dimension to the fickle and often frustrating behavior of adolescents. Williams reads between the lines of his subjects' seemingly straightforward reflections on alienation, agency, euphoria, and loss, and investigates how this cocktail of emotions can create an overwhelming and impossible desperation. Rather than treat these notes as exceptional examples of self-expression, Williams situates them at the center of teenage life, linking them to incidents of abuse, violence, depression, anxiety, religion, peer pressure, sexual identity, and family dynamics. He captures the currents that turn self-destruction into an act of self-determination, which also allows him to propose more effective solutions to resolving the suicide crisis.</span></span></div>
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</span>Roikanhttp://www.blogger.com/profile/03980365010549882475noreply@blogger.com0tag:blogger.com,1999:blog-2357443134828332882.post-59744891340991958082020-04-01T00:00:00.001-07:002020-04-01T00:00:08.080-07:00Making Homes : ethnography and design<table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto; text-align: center;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjWAizWeQ4luQUCygb-if5CMdaOVKfnduV403q_X1g2_uj6VMU53TWCl-3F2zER8VNbVLWI5klK68Nv536sohN3TnGPHq7zOdZ85rsr-7SIYL4g-rwarAwk2EHqIe6Di0S4Xnu9uSiKvjU/s1600/d3fba53bf6b8aa061212a02a0f0dc1b7-d.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="211" data-original-width="140" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjWAizWeQ4luQUCygb-if5CMdaOVKfnduV403q_X1g2_uj6VMU53TWCl-3F2zER8VNbVLWI5klK68Nv536sohN3TnGPHq7zOdZ85rsr-7SIYL4g-rwarAwk2EHqIe6Di0S4Xnu9uSiKvjU/s320/d3fba53bf6b8aa061212a02a0f0dc1b7-d.jpg" width="212" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><div style="font-family: Arial, Helvetica, sans-serif; font-size: 12.8px; text-align: start;">
Author(s): Pink, Sarah</div>
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Series: Home</div>
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Publisher: Bloomsbury Academic, Year: 2017</div>
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ISBN: 9781474239141,1474239145,9781474239158,1474239153</div>
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<i style="background-color: white; color: #181818; font-family: Merriweather, Georgia, serif; font-size: 14px;">Making Homes: Anthropology and Design</i><span style="background-color: white; color: #181818; font-family: Merriweather, Georgia, serif; font-size: 14px;"> is a strong addition to the emerging field of design anthropology. Based on the latest scholarship and practice in the social sciences as well as design, this interdisciplinary text introduces a new design ethnography which offers unique and original approaches to research and intervention in the home.</span></div>
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Presenting a coherent theoretical and methodological framework for both ethnographers and designers, the authors examine 'hot' topics – ranging from movements and mobilities to im/material environments, to digital culture – and confront the challenges of a research and design environment which seeks to bring about the changes required for a sustainable, resilient, 'safe', and comfortable future.</div>
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Written by leading experts in the field, the book draws on real-life examples from a wide range of international projects developed by the authors, other researchers, and designers. Illustrations throughout help to convey the methods and research visually. Readers will also have access to a related website which follows the authors' ongoing research and includes video and written narrative examples of ethnographic research in the home.</div>
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Transforming current understandings of the home, this is an essential read for students and researchers in fields such as design, anthropology, human geography, sociology, and media and communication studies</div>
</span>Roikanhttp://www.blogger.com/profile/03980365010549882475noreply@blogger.com0tag:blogger.com,1999:blog-2357443134828332882.post-60305271077392032232020-03-31T23:58:00.004-07:002020-03-31T23:58:28.645-07:00Power, Knowledge and Feminist Scholarship: An Ethnography of Academia<table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto; text-align: center;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjZOUHK54CZi2BXsLTi-inUgLk74PQcSkg5JLubfrd7PqwM3wq0Jops776uE_BXDwdWymwFV_3aXYpKXpogRgIaBPGlc5KweVNXxjLiRiiQuiPmbBKVMwGrw5snSpm3oP9QjFKBYRy5FcQ/s1600/e4a0a41ba6cdcafdcf945eadf98b8728-g.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="500" data-original-width="333" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjZOUHK54CZi2BXsLTi-inUgLk74PQcSkg5JLubfrd7PqwM3wq0Jops776uE_BXDwdWymwFV_3aXYpKXpogRgIaBPGlc5KweVNXxjLiRiiQuiPmbBKVMwGrw5snSpm3oP9QjFKBYRy5FcQ/s320/e4a0a41ba6cdcafdcf945eadf98b8728-g.jpg" width="213" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><div style="font-family: Arial, Helvetica, sans-serif; font-size: 12.8px; text-align: start;">
Author(s): Maria do Mar Pereira</div>
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Publisher: Routledge, Year: 2017</div>
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ISBN: 131743367X, 9781317433675</div>
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<span style="font-family: Arial, Helvetica, sans-serif; font-size: 12.8px;">Feminist scholarship is sometimes dismissed as not quite ‘proper’ knowledge – it’s too political or subjective, many argue. But what are the boundaries of ‘proper’ knowledge? Who defines them, and how are they changing? How do feminists negotiate them? And how does this boundary-work affect women’s and gender studies, and its scholars’ and students’ lives?</span></div>
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<span style="font-size: 12.8px;">These are the questions tackled by this ground-breaking ethnography of academia inspired by feminist epistemology, Foucault, and science and technology studies. Drawing on data collected over a decade in Portugal and the UK, US and Scandinavia, this title explores different spaces of academic work and sociability, considering both official discourse and ‘corridor talk’. It links epistemic negotiations to the shifting political economy of academic labour, and situates the smallest (but fiercest) departmental negotiations within global relations of unequal academic exchange. Through these links, this timely volume also raises urgent questions about the current state and status of gender studies and the mood of contemporary academia. Indeed, its sobering, yet uplifting, discussion of that mood offers fresh insight into what it means to produce feminist work within neoliberal cultures of academic performativity, demanding increasing productivity.</span></div>
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<span style="font-size: 12.8px;">As the first book to analyse how academics talk (publicly or in off-the-record humour) about feminist scholarship, Power, Knowledge and Feminist Scholarship is essential reading for scholars and students in gender studies, LGBTQ studies, post-colonial studies, STS, sociology and education.</span></div>
</span>Roikanhttp://www.blogger.com/profile/03980365010549882475noreply@blogger.com0tag:blogger.com,1999:blog-2357443134828332882.post-43699909562986631052020-03-31T23:56:00.004-07:002020-03-31T23:56:55.456-07:00German Ethnography in Australia<table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto; text-align: center;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjvg1FtAnvAOM1ThrCKUb2lB6SzjzMHbzbKKN_K0jVS-t4unU-GTCLNA7_nNZDg4THx5gSeVBCkhs6MVni3o7YBnIQ2wS2y5FzRGshgoAWp1CpieynzGUAR143Cs10FuQz87-Pxipj2uOU/s1600/d965ce997c5ec3d4eb940bd96e9a44ed-g.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="500" data-original-width="327" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjvg1FtAnvAOM1ThrCKUb2lB6SzjzMHbzbKKN_K0jVS-t4unU-GTCLNA7_nNZDg4THx5gSeVBCkhs6MVni3o7YBnIQ2wS2y5FzRGshgoAWp1CpieynzGUAR143Cs10FuQz87-Pxipj2uOU/s320/d965ce997c5ec3d4eb940bd96e9a44ed-g.jpg" width="209" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><div style="font-family: Arial, Helvetica, sans-serif; font-size: 12.8px; text-align: start;">
Author(s): Nicolas Peterson, Anna Kenny (eds.)</div>
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Series: Monographs in Anthropology</div>
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Publisher: Australian National University Press, Year: 2017</div>
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ISBN: 1760461326, 9781760461324</div>
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<span style="font-family: Arial, Helvetica, sans-serif; font-size: 12.8px;">The contribution of German ethnography to Australian anthropological scholarship on Aboriginal societies and cultures has been limited, primarily because few people working in the field read German. But it has also been neglected because its humanistic concerns with language, religion and mythology contrasted with the mainstream British social anthropological tradition that prevailed in Australia until the late 1960s. The advent of native title claims, which require drawing on the earliest ethnography for any area, together with an increase in research on rock art of the Kimberley region, has stimulated interest in this German ethnography, as have some recent book translations. Even so, several major bodies of ethnography, such as the 13 volumes on the cultures of northeastern South Australia and the seven volumes on the Aranda of the Alice Springs region, remain inaccessible, along with many ethnographically rich articles and reports in mission archives. In 18 chapters, this book introduces and reviews the significance of this neglected work, much of it by missionaries who first wrote on Australian Aboriginal cultures in the 1840s. Almost all of these German speakers, in particular the missionaries, learnt an Aboriginal language in order to be able to document religious beliefs, mythology and songs as a first step to conversion. As a result, they produced an enormously valuable body of work that will greatly enrich regional ethnographies.</span></div>
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<span style="font-size: 12.8px;">Nicolas Peterson is Professor of Anthropology in the School of Archaeology and Anthropology at The Australian National University. His main areas of research have been with Yolngu people in northeast Arnhem Land and Warlpiri people in the Tanami desert. His research interests include economic anthropology, social change, land and marine tenure, fourth world people and the state, the anthropology of photography and the history of the discipline in Australia. Some publications in this latter area include, Studying Man and Man’s Nature: The History of Institutionalisation of Aboriginal Anthropology (Australian Aboriginal Institute of Studies, 1990); Donald Thomson: The Man and Scholar (Academy of the Social Sciences in Australia, 2005) edited with Bruce Rigsby; and The Makers and Making of Indigenous Australian Museum Collections (Melbourne University Press, 2008) edited with Lindy Allen and Louise Hamby.</span></div>
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<span style="font-size: 12.8px;">Anna Kenny is a consultant anthropologist who has been based in Alice Springs for over 24 years and was an Australian Research Council postdoctoral fellow in the School of Archaeology and Anthropology at The Australian National University between 2012 and 2016. She has conducted field research with Indigenous people in the Northern Territory since 1991, as well as in Queensland and Western Australia. She has written a number of connection reports for native title claims and is the author of a book on Carl Strehlow’s ethnography, The Aranda’s Pepa: An Introduction to Carl Strehlow’s Masterpiece Die Aranda und Loritja-Stämme in Zentral-Australien (1907–1920). Currently, she is working on a book on T.G.H. Strehlow and Arandic ethnography, and is finalising the translation from German to English of Carl Strehlow’s Aranda-German-Loritja-Dieri dictionary.</span></div>
</span>Roikanhttp://www.blogger.com/profile/03980365010549882475noreply@blogger.com0