antecedents and contemporaries for painting and writing away from the self and into the field. Painting, Walking, Poetry as Fieldwork We work together by walking together, by ‘fieldwork’, a term shared by geographers and artists, one that bears
Contemporary Walking Collaborations in Landscape, Art and Poetry
Harriet Tarlo and Judith Tucker
Subjectification in Pilgrimage to the Iran-Iraq War Battlefields in Contemporary Iran
offer is limited to my observation during preliminary fieldwork and might seem negligible compared with the countless trips that RN performs, considering that for most visitors these trips are a one-time experience, my experience still offers an insight
(Dis) Uniting the Kingdom on Holiday
ethnographic fieldwork in the form of participant observation in the resorts of Palmanova and Magaluf. The first trip was in 1997, the most recent 2015. The work examines the constructions of identity through three key areas of social life: space, the body, and
Ethnographic methods and `Hottentot' travel accounts
This paper has two broad objectives. In section I, I identify several ways that widely accepted criteria in anthropology for adequate ethnographic data collection, analysis and representation can be usefully applied to the study of text-based discourses on Europe’s Others. In particular, I suggest that the more consistent application of fieldwork- derived methodological standards and practice to travel literature could help analysts approach levels of validity and reliability now routinely demanded in ethnographic research. Their use might also lead to ethnographies of text that are more consistent with long-term anthropological research paradigms than works employing methods derived from other fields of inquiry.
Ethnography and the Experience of Presence and Absence
This article is about an anthropologist coming to terms with the field and fieldwork. In 1995, I left - was evacuated from - my fieldsite as a volcanic eruption started just as my period of fieldwork drew to a close. These eruptions dramatically and instantaneously altered life on the island of Montserrat, a British colony in the Caribbean. While Montserrat the land, and Montserratians the people, migrated and moved on with their lives, Montserrat and Montserratians were preserved in my mind and in my anthropological writings as from “back home.” Revisiting Montserrat several years into the volcano crisis, I drove through the villages and roads leading to the former capital of the island, where I had worked from. My route to this modern-day Pompeii threw up a stark contrast between absence and presence, the imagined past and the experienced present. This is understood, in part, by examining the literary work of two other travelers through Montserrat, Henry Coleridge and Pete McCarthy, both of whom have a very different experience of the place and the people.
Perspectives on the Economic Revitalization of Lower Manhattan
The 9/11 attacks claimed the lives of thousands of New Yorkers and also devastated the economy in Lower Manhattan. Many local businesses and restaurants were forced to close, and thousands of residents were displaced from their homes. For more than a decade, the neighborhoods surrounding the World Trade Center site struggled to stay afloat economically. However, recent years have witnessed the revitalization of this area as developers have built new office and retail spaces as well as museums and memorials that attract visitors from around the globe. Drawing from fieldwork conducted between 2010 and 2017, this article analyzes the significance of these rapid economic developments for individuals who were personally affected by the attacks. Some persons condemned the changes as immoral, believing that money and respectful remembrance cannot coexist. Others viewed the revitalization as redemptive, the product of the communitas that had united citizens after the tragedy.
The Construction of a Shrine in Postwar Kosovo
Anna Di Lellio and Stephanie Schwandner-Sievers
The site of an infamous Serb massacre of a militant Albanian extended family in March 1998 has become the most prominent sacred shrine in postwar Kosovo attracting thousands of Albanian visitors. Inspired by Smith's (2003) 'territorialization of memory' as a sacred source of national identity and MacCannell's (1999 ) five-stage model of 'sight sacralization', this article traces the site's sacred memorial topography, its construction process, its social and material reproductions, and adds a sixth stage to the interpretation - the 'political reproduction'. Based on ethnographic fieldwork, the commemorative literature emanating from this shrine and on numerous interviews with core protagonists (including former guerrilla) and visitors, the article explores the ways in which the religious themes of martyrdom and sacrifice, as well as traditionalist ideals of solidarity and militancy, are embodied at the site and give sense to a nation-wide celebration of ethno-national resistance, solidarity and independence.
An Exploration of A Midsummer Night's Dream
Sue Emmy Jennings
In A Midsummer Night's Dream, the experience of the other world is a central theme, symbolised by the world of the fairies. The play traces a journey from the rigid laws of the court to the seeming chaos of the forest to a return to a place of compromises. It is within the forest that several characters experience ‘other worldliness’; indeed, the forest itself becomes the other world. In my fieldwork with the Senoi Temiar peoples in Malaysia, there is also a belief in other world journeys. In addition to the other world, there are issues addressed in terms of applying Shakespeare with children with special needs as well as troubled teenagers and adults. I describe my own learning from the tribe in terms of understanding child attachment and development. Finally, I suggest that Shakespeare's plays, in particular Dream, provide rites of healing. These are provided in other societies by their own culturally embedded rituals of healing.
Thursday, 11 August 2005. Killing time, I visit the Museum of Tolerance in Los Angeles. This is coming to the end of a tour of the Arthur Murray dance studios up and down the West Coast. It is a hot break coming at the end of a month’s dance fieldwork in Sacramento. Rather than fly back to Belfast from San Francisco, I opted for LAX and bookended my research with a personal journey driving up and down the state. I had gone up through Death Valley where I had solo hiked into the desert and made a souvenir vial of Death Valley sand. Then inland north to get through Yosemite, living in my rental car, sleeping in motels. Back south, I was sampling the dance studios along the coast—waltz in San Francisco, rumba in Hayward, foxtrot in Redwood City, tango in San Jose, salsa in chic Santa Barbara, merengue in Beverley Hills. Along the way, I was taking in the tourist attractions: the boardwalk in Santa Cruz where the movie Lost Boys was filmed; Cannery Row, Monterey, described long ago by John Steinbeck; Hearst Castle, which had inspired Orson Welles’s Citizen Kane.
Amy Cox Hall, Sergio González Varela, Jessica S.R. Robinson, Peter Weisensel, and David Wills
age story about a young man from England who travels to Indonesia as a recent undergraduate with a degree in art to conduct fieldwork among sculptors. Structured around three artists, Buckingham explores what it means to study non-Western lives and the