Hasty, J. (2006): ‘Performing power, composing culture: the state press in Ghana’, Ethnography 7(1): 69–98.
Hawk, B. (1992): Africa’s Media Image (New York: Praeger).
International Crisis Group (2008): ‘Kenya in crisis’, Africa Report No. 137.
Keane, F. (2004): ‘Trapped in a time warped narrative’, Neiman Reports 58(3).
Keane, F. (2008): ‘Kenya’s poor at each other’s throats’, BBC Online News.
Kliesch, R. E. (1991): ‘The US
, that is, in the spiritual hinterlands.
Erna Brodber ( 1997 : 98) calls
this mode of reclaiming – re-recognizing – your collective self as
‘the hegemony of the spirit’. And she terms the methodology for such
retrieval as ‘celestial ethnography’ (Brodber 1997 : 61). A cartographic practice too, no doubt. Brodber
expounds this methodology in the novel, Louisiana , which she
to be visited are the basic currency of exchange that
orients the researcher and often predetermines what or whom the
researcher will investigate.
The similarity between fieldwork and tourism is perhaps most significant in the case of ‘independent’ or ‘adventure’ tourists. It is worthwhile
to remember that anthropology as a scholarly discipline emerged from
adventure tourism. In Public Places, Private Journeys, Ellen Strain undertakes a genealogy of tourism and ethnography to demonstrate how modern
travellers engage in elitist activities that are very similar to
A post-colonial reassessment of cultural sensitivity in conflict governance
Kristoffer Lidén and Elida K. U. Jacobsen
social and cultural anthropology. Hence, we might look to this discipline for insights on the potential and limits of such representation.
Anthropology combines ethnography, the collection of ‘cultural data’,
with theoretical analysis.13 The former aspect involves an internal
(‘emic’) perspective of the societies that are studied, as reflected in what
their members say, think and do. The latter, external (‘etic’) perspective
is what the observer makes of these ideas and practices, interpreting
them through general theoretical perspectives, for instance on the
country’s diversity. The Vietnamese were keen to undo these
colonial ethnographies with their all-too-apposite connotations of looming
splits, and redraw the map of Vietnam on their own terms. As Christopher
Goscha ( 1995 ) carefully
documents, this was no easy matter. The Vietnamese Communist Party itself,
after all, was originally called the Indochinese Communist Party, and was
initially unsure whether to pursue the goal of a
From early colonial ethnography to charity advertising, Africa has been perceived as a suffering and distant ‘other’ with imperial campaign traditions reducing the depiction of a continent to famine, corruption and sensationalised violence, collectively framing viewers and the viewed as ‘us’ and ‘them’. Ethiopia in particular came to embody this view as in 1984–5 it was thrust under the pitying eyes of the world by the Live Aid campaign. A resulting backlash against these flat and disempowering images saw many in Ethiopia – particularly
The role of news and online blogs in constructing political personas
Julia Gallagher and V. Y. Mudimbe
://en.rsf.org/cote-d-ivoire-press-in-turmoil-after-gbagbo-fall-10–05–2011,40263.html , cited 6.3.13.
Schumann, Anne (2011): ‘Ivory Coast: the agonies of reconciliation’, Guardian Online, Comment is Free , 8.5.11, www.guardian.co.uk/commentisfree/2011/may/08/ivory-coast-agonies-reconciliation , cited 6.3.13.
Schumann, Anne (2013): ‘Songs of a new era: popular music and political expression in the Ivoirian Crisis’, African Affairs 112(448): 440–59.
Théroux-Bénoni, Lori-Anne (2009):’Manufacturing conflict?: an ethnographic study of the news community in
. Chesnov, ‘Byt Chechentsem: Lichnost i etnicheskiye identifikatsii naroda’, in
D. Furman (ed.), Chechnya i Rossiya: obshchestva i gosudarstva (Moscow: Andrei
Sakharov Foundation, 1999), pp. 63–101.
The meaning, and indeed the impact of the teip system, is however, contested.
See the ethnographic accounts of the two wars: A. Lieven, Chechnya: Tombstone
of Russian Power (New Haven, CT: Yale University Press, 1998); E. Souliemanov,
An Endless War: The Russian–Chechen Conflict in Perspective (Oxford: Peter Lang,
2007), and E. Sokirianskaya, ‘Families and Clans in Ingushetia
and predict.’46 Equally scholars – especially those working in the fields of
sociology, ethnography and anthropology – have addressed this point, doing
much to demonstrate ways in which local and inter-disciplinary accounts of
revenge feed into studies of global politics.47
In one sense then, there are the local dynamics of humiliation and revenge,
while, in another sense there are stories which shape these themes in the
political realm. One such story, salvation, helps to shed light on the actions of
the Russian government in 1998 and 1999 because it
temporal-relational extension that can be abstracted from
cumulated (short-term) interactions.33
That is to say, we live in multiple overlapping networks which can create
a multiplicity of motives for action. In other words, people may be able to
maintain multiple allegiances. The following example demonstrates this.
As ethnographical surveys have indicated, a radical disjuncture exists
between the younger generations of Chechen society inspired by political
Islam and the traditional Sufi-inspired norms of Chechen society.34 Since
Sufism, rather than Salafism, is the