This article explores the issue of ethnic attributions versus options pertaining to Jewishness in Germany. The methodology is a combination of standard ethnographic fieldwork with Berlin-based high-school students before, during and after visits to the Jewish Museum Berlin (JMB) and auto-ethnography detailing and analysing my own experiences in and outside of the research sites. My goal is to illustrate particularities of interactions in sites like the JMB by contrasting the way in which Jewishness is handled in and outside of the standardised research situation. Further, the material points to continuities between anti-Semitism and Islamophobia. My analysis aims to open up further, productive discussion on this point.
Auto-ethnographical Reflections at the Jewish Museum Berlin
Victoria Bishop Kendzia
Auto-ethnographic writing in the knowledge economy
This article examines what it means to be an academic in the knowledge economy, using auto-ethnographic writing or storytelling as its starting point. Although academic mobility has been researched for about a decade, deep listening and deep reading in the context of ethnography have not been utilised in analysing what it means to move in this global space. To conduct this exercise, fellows from the European Union-funded Universities in the Knowledge Economy project who were all mobile academics, were invited to participate in ethnographic writing workshops and explore the personal, subjective elements of narrating their experiences of being mobile and being migrants. I aim to not only present the narratives of colleagues who populate the global knowledge economy but also analyse them and ask if certain ideal forms of narrative habitus support academic mobility.
Life Journeys across Borderlands of Memory and Deception; Michal Giedroyc and Ryszard Kapuscinski
This article combines an auto-ethnographic approach with literary criticism and applied anthropology. It is about the lives of two men whose journeys through the major events of the twentieth century via different routes and moral choices suggest that literary ends do not always justify the means. Ryszard Kapuscinski (1932-2007), a world-renowned Polish journalist-turned-bestselling author, personally witnessed twenty-seven revolutions and military coups. His travel accounts stretch over five continents and have been widely recognized for their poignant dissection of the human condition. However, recent biographical details and examination of Kapuscinski's reporting methods by social researchers and field anthropologists have raised questions about the credibility and ethics of his works. By comparing his lifework and that of the lesser known Polish cross-cultural traveler exiled to Britain, author Michal Giedroyc (b. 1929), this article contextualizes political and personal dilemmas of both writers. They were born 150 kilometers apart in the multi-ethnic eastern Polish borderlands (now in Lithuania and Belarus). Their childhoods were similarly traumatized by the Nazi-Soviet division of Poland in September 1939. Both of their life journeys brought them into a united Europe in 2005 as Polish and British citizens, respectively.
Samuel Baron's Description of Tonqueen (1686)
Samuel Baron's A Description of the Kingdom of Tonqueen (1686) contains many tropes of the European travel narrative. However, its author was no stranger to the country, but was born to a Vietnamese mother and Dutch father in mid-seventeenth-century Hanoi. Here I discuss how Baron fashioned his identity during his life to attract multiple patrons in the unstable maritime world of Southeast and East Asia. I re-read his Description as an example of “auto-ethnography,” showing how the author shaped his work to achieve certain ends. A comparison with a contemporary Chinese description of northern Vietnam reveals many similarities in tone and approach and helps situate Baron's text within the commercial and diplomatic exchanges of the region.
Linda Hose and E.J. Ford
Based on personal experiences garnered through years of adjunct instruction, the authors explore the challenges associated with working in academia without the guarantees of a long-term contract or tenure. Further, adjuncts are desperate to accept any position that is remunerative and this willingness undermines contract negotiation leverage of every member of the academic teaching community.
Fieldwork, Biography, and Authorship in Southwest China and Beyond
This article is an exploration into how a distinct fascination with the study of religion traverses the biographies of researchers who, through fieldwork, episodically enter into the life-worlds of the peoples they study. In it, I offer up ethnographic and autoethnographic reflections on the experiential crossroads and personal biographies that are perhaps as constitutive of religion as they are of the persons who study it. Through a discussion of interconnected events that arose during and outside of my anthropological fieldwork among the Nuosu, a Tibeto-Burman group of Southwest China, I highlight how Nuosu claims to authoring my biography have brought their animistic religion and culture, as well as its international import, further into focus for myself, local scholars, and rural Nuosu persons. My argument pivots around the idea that fieldwork-based researchers and their interlocutors often appropriate each other’s biographies in rather cosmic ways, thus revealing the historically, socially, and personally contingent qualities that are involved in studies of religion.
Researching the Micro Worlds of Girls through Visual Auto-ethnographic Practices
Gerry Bloustien and Sarah Baker
How can visual ethnography help us to understand the nature and the complexity of the (ethnic/gendered/classed) experience of growing up? Drawing on two ethnographic projects, we discuss the purposes and the difficulties of the particular methodology of auto-visual ethnography which we deployed. Our speciﬁc focus was the relation- shipand the tension between the representation and the individual everyday experiences. Through focusing upon the micro worlds of the young people themselves within their wider ‘parent’ cultures, their engagement with home, school, and outside leisure activities, were revealed to be strategically (if sometimes unconsciously) part of much larger overlapping social spheres and powerful cultural inﬂu- ences. The pre-teenage and teenage female participants were invited to document any aspects of their worlds on cameras and video.
Urban Exploration in Estonia
Francisco Martínez and Patrick Laviolette
This article outlines narratives of trespass. It analyses relations between the personal and the social in abandoned urban physical surroundings. Grounded in our own duo-auto-ethnographic encounters with off-limit places, the research examines the classic notion of liminality through a set of prisms that are less than orthodox. It does so by stressing the formative and transformative possibilities of those threshold spaces that often get bypassed, surpassed or trespassed. Through a series of vignettes describing moments of urban exploration in different parts of Estonia, our implicit aim is to unsettle such conceptual categories as risk and adventure, material decay and transgression. Explicitly, we argue for revisiting storytelling tropes such as the flâneur or the stalker, freeing them up from their respective leisure and pastime associations.
Sacred Place and Human Wellbeing in the Shimla Hills
This article presents the case for a rethinking of the academy’s approach to sacred space through a demonstration of the way that a focus on unskilled actors reconfigures established approaches and interpretations. The article opens with an auto-ethnographic account of the powerful effect of Shimla’s Tara Devi temple on personal wellbeing and from this starting point spirals out to explore how Tara (and her sacred places) are connected to wellbeing both in the Himalayan region of Shimla and beyond. Through this process, arguments that I have previously made, concerning both the relation of sacred places to happiness (2010) and the way that sacred places operate in Himalayan North India (2012), are significantly complicated, leading to a reappraisal of the role that unskilled actors play in the constitution of sacred space. The article concludes by drawing these ethnographic reflections and theoretical considerations together to develop a key set of recommendations that call for policy-makers to engage sensitively with sacred places in the contemporary, post-secular city.