It is with real pleasure that I introduce this issue of Boyhood Studies: An Interdisciplinary Journal (BHS), my first full issue as Editor. The past few months have been a learning curve in terms of the roles and responsibilities expected when editing an international journal, but I am very pleased with what we have to offer here. At a very important and critical time for gender scholars, I want to use this editorial as a general announcement of the editorial change, or addition, in editorship and the future direction, I would like to take the journal in. It is also an opportunity to introduce editorial board members, old and new to the readership and to outline what follows in volume 12, issue 1.
Michael R. M. Ward
Shakespeare and 'the Personal Story'
Katherine Scheil and Graham Holderness
"It seems to be a kind of respect due to the memory of excellent men, especially of those whom their wit and learning have made famous, to deliver some account of themselves, as well as their works, to Posterity. For this reason, how fond do we see some people of discovering any little personal story of the great men of Antiquity, their families, the common accidents of their lives, and even their shape, make, and features have been the subject of critical enquiries. How trifling soever this Curiosity may seem to be, it is certainly very natural; and we are hardly satisfy’d with an account of any remarkable person, ‘till we have heard him describ’d even to the very cloaths he wears." (Nicholas Rowe, 1709)
Caridad Hernández Sánchez
This article explores the pedagogical strategies of applying anthropology in the field of Education, particularly in the initial training courses for teachers. It shows a way of doing applied anthropology by anthropologists who work as non-anthropologists but use their anthropological training and knowledge in their work. This study presents anthropology as a productive discipline in promoting different perspectives for the analysis and understanding of the social phenomena which, used in the classroom, facilitates students in training as educators to critically approach the fundamentals of Education as much as the processes of teaching and learning. Ultimately, this article points out how the shifts in Education students' perspectives instigated by the use of anthropology in the classroom might eventually lead to changes in education policies.
Climate Change and Long-term Stakeholder Engagement
Carrie Furman, Wendy-Lin Bartels, and Jessica Bolson
As awareness of the potential threats posed by climate change increases, researchers and agricultural advisors are being called upon to determine the risks that different stakeholder groups will likely confront and to develop adaptive strategies. Yet, engaging with stakeholders takes time. It also requires a clear and detailed plan to ensure that research and outreach activities yield useful outputs. In this article, we focus on the role of anthropologists as researchers and conveners in stakeholder engagement and provide a generalised overview of a long-term engagement process proceeding in three stages: (1) fact-finding and relationship- building; (2) incubation and collaborative learning; and (3) informed engagement and broad dissemination. We conclude with a discussion of perspectives and challenges that were encountered during two engagement experiences in the south-eastern United States.
Now that this issue focusing on Yiddish is completed it seems obvious, at least in retrospect, that this was a relevant and important topic for a journal devoted to themes affecting Jewish life in Europe. This was not so self-evident when the idea began to emerge. An early impetus was the offering of an article some years ago by Haike Beruriah Wiegand, included here, on the writings of Isaac Bashevis Singer. At the time it seemed too specialised and lacking in a context, so it was held in reserve. Another impetus was hearing a lecture on the unexpected topic of ‘Yiddish Tango in Argentina’ by Lloica Czackis, included in this issue, accompanied by her own excellent performances of the songs. That in turn triggered many memories of performances of Yiddish songs in Germany by excellent singers and musicians as diverse as Daniel Kempin, Shura Lipovsky, Roswitha Dasch and Katharina Muetter, the former two Jewish, the latter not, all of whom have undertaken serious research into Yiddish culture and music, and brought commitment and learning, as well as great artistry, to their work. Suddenly the obviousness of the subject became apparent.
When I was a child I remember being fascinated by a bundle of very old letters which my grandmother kept at the back of her writing desk, tied together with a piece of faded ribbon. The letters were still in their respective envelopes; some had stamps bearing Queen Victoria’s head – Penny Blacks and Reds – which I marvelled at, for these were collectors’ items already in the 1950s, or so my older sister informed me. The envelopes were addressed in different styles of copperplate handwriting in blue or black ink which had sometimes spitted a careless blot or two randomly across the neatly etched script. Inside, curling characters scrolled across the folded pages, which occasionally enclosed a small memento: a sepia photograph or a pressed flower – a violet still faintly blue. The writing itself seemed to speak volumes to a small child who was still painstakingly learning to form her own characters at school; but the letters were far more than mere handwriting to be deciphered and interpreted. For me, as for my grandmother, these were distinct voices from the past. And in their different rhythms of speech, forms of expression and often oldfashioned vocabulary, these individual letter-writers seemed to momentarily live again when their words were reiterated.
In this second issue of the year, I am pleased to present a group of papers focused on ‘Embodiment and Teaching and Learning in Anthropology’. Inspiration for this volume came from the 25th Anniversary Conference at St Andrews University, Scotland, marking twenty-five years of Social Anthropology at the university. The event was organised by Dr Mark Harris at the start of 2005 and was billed as ‘Ways of Knowing’. Versions of papers given by Greg Downey (Notre Dame) and Cristina Grasseni (Bergamo) are added to, first by Nigel Rapport (Concordia) with Noa Vaisman (Cornell), who were involved in ‘A Cornell–St Andrews Knowledge Exchange’ as part of the activities of the Centre for the Anthropological Study of Knowledge and Ethics (CASKE) at St Andrews; and second, by two articles derived from research at The Queen’s University Belfast (Jonathan Skinner and Kirk Simpson, and Jonathan McIntosh). We are grateful to research and seminar participants and informants at all of these institutions for their input and comments.
This is the third edition of the year 2005. We have moved from neoliberalism and the audit culture in the university, to embodiment in the teaching and learning of anthropology, and finally to the involvement of anthropologists in the Second World War and the following Cold War. In this volume, we are still experimenting and finding our feet. Here, after articles by David Price on the OSS and Japan, Gretchen Schafft with archival biographical research on a Nazi medical doctor, and Eric Ross on university involvement in the Cold War, we give Janice Harper some extra space to make her points about nuclear tourism. Rather than split Harper’s article, we have decided to let it run on. It is an article about the curious construction of cultural heritage. And it can be read from a post-9/11, post-7/7 vantage point where the catastrophe as well as catastrophic places can become Zeitgeist (tourist) sites (see also Feldman 2002). The piece links in with the other contributions to show the longue durée of wars with and on terror, and the changing nature and commemoration of our involvement with them.
Operationalizing Emotion through Ethnography
This article illustrates a case study of an ethnographic research project in order to highlight the processes by which the project thesis emerged, the form of the knowledge on which it is based, and the relationship of that form of knowledge to other disciplines. The case-study is part of a larger ethnographic research project based in Jerusalem area between 2011 and 2012 on the sociality and affective processes involved in what is normally referred to as pro-Palestinian activism. Current anthropological concerns and debates are highlighted and discussed by following the ethnographic process from the development of a proposal based on a perceptual model of affect (Damasio, 2000), to ‘learning with people’ to the fieldwork phase (Ingold, 2008), to the analysis, interpretation of findings through the intersubjective faculty of judging (Arendt, 1968). Specifically, this work aims to clarify the form and validity of knowledge produced by an ethnographic engagement with phenomenological theory. Using an extract from field notes, from which I developed a thesis on role of weirdness in dissent, I highlight the intersubjective and emergent nature of knowledge production in ethnography through the development of trusting relationships with participants and the generative tensions and possibilities of being a researcher while also becoming an activist. In this process, the knowledge produced represents neither the participants’ nor the researcher’s understandings of the world but resides in what Arendt called a ‘third position’. Such a method of knowledge production should also be apposite to interdisciplinary exchanges within academia."
David Allen Harvey
Despite its long-standing reputation for skepticism and irreverence, the Enlightenment took religion quite seriously. Historians have long recognized this fact, and have often represented the intellectual history of the eighteenth century in terms of the struggle between religious faith and philosophical skepticism. One common view of the period holds that religious dogmatism and intolerance, memorably condemned by Voltaire as l’Infâme, served as the negative pole against which the positive Enlightenment ideals of secularism, reason, and tolerance were articulated. Nearly a century ago, Ernst Cassirer characterized this view (which he did not entirely share) by writing, “French Encyclopedism declares war openly on religion,” accusing it of “having been an eternal hindrance to intellectual progress.” Around the same time, Carl Becker argued that the eighteenth-century philosophes sought to recast the “heavenly city” imagined by church fathers such as St. Augustine into a vision of a terrestrial utopian future. A generation later, Peter Gay described the philosophes as “modern pagans,” who “used their classical learning to free themselves from their Christian heritage.” For such scholars, the historical signifi cance of the Enlightenment lay in its break with religious tradition and embrace of “modernity”, defined primarily by secularism and rationality.