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Since nobody has mentioned it, I think it would be also very useful to look
at ethnographic works on historical heritage sites, where the authors
explore the way certain readings and uses of history are politically
constructed today (Sharon MacDonald about the Holocaust sites in Germany,
Christoph Brumann about Japan, and Michael Herzfeld about Crete, Thailand
and Rome)...
On Thu, Aug 9, 2012 at 4:19 PM, Madalina Florescu <[log in to unmask]>wrote:
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> And of course there is Fabian's Time and the Other to think with.
> A lesson from his work, in my opinion, is that ethnography is a way of
> making objects, not of describing ready-made objects. The temporality is
> not only "out there" but also in the subjectivity that writes a particular
> ethnography. Maybe instead of manuals of "how to do diachronic
> ethnography", it would be useful to read extensively on the history of the
> area one is interested in, and explore the relation one has to that history
> instead of positing history as exterior to the self, something of the
> Other.
> I do not think that to begin from a division between present and past is
> helpful. To posit the past as different or external to the present is to
> remain within a presentist framework.
> Isaacman's Historical Amnesia is also a good read (a journal article): it
> points at the *class* difference in memory and historicity.
>
> Madalina Florescu
> (from neither Western nor Eastern Europe, neither European nor
> non-European)
>
>
> 2012/8/9 Carna Brkovic <[log in to unmask]>
>
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> > Dear all,
> >
> > other books that could be relevant for this topic are:
> >
> > a classic monograph by Abner Cohen. 1965. Arab border-villages in Israel,
> > Manchester, Manchester University Press.
> >
> > a book written by an anthropologist whose argument draws heavily on
> > analysis of historical events:
> > Murray Li, Tania. 2007. The Will to Improve: Governmentality,
> Development,
> > and the Practice of Politics, Duke University Press.
> >
> > A book edited by historians:
> > Grandits, Hannes. & Taylor, Karin. 2010. Yugoslavia's sunny side. Central
> > European University Press
> >
> > Another relevant classic on this issue is Eric Wolf.
> >
> > There was also a whole tradition of Eastern European ethnologies until
> > 1990s which almost solely relied on diachronic perspective. A good
> overview
> > of this approach can be found in a PhD thesis:
> > Michael Sozan. 1977. *The History of Hungarian Ethnography*, Washington,
> > D.C.: University Press of America
> >
> > Thank you all for the useful and interesting references!
> >
> > Best,
> > Carna
> >
> > Carna Brkovic
> >
> >
> >
> > On Wed, Aug 8, 2012 at 6:37 PM, James Furniss
> > <[log in to unmask]>wrote:
> >
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> > > Hi Everyone,
> > >
> > > I would be really grateful if anyone has references they could share of
> > > 'diachronic ethnographies' or ethnography that is not merely interested
> > in
> > > the fieldwork 'present' but also goes back in time. My objective is to
> be
> > > able to justify using archives and going back in time as 'anthropology'
> > in
> > > the proper sense. On what basis can someone adopting such approaches
> > claim
> > > to be doing anthropology? What would would anthropology's 'value-added'
> > be
> > > here? What is different from when done by a historian?
> > >
> > > I am thinking of examples like Emily Martin's Flexible Bodies (1995)
> > where
> > > she looks at Americans' changing ideas about health and immunity since
> > the
> > > 1940s, and at different locations in American society. Another
> different
> > > type of example would be Paul Dresch's Tribes, Government and History
> in
> > > Yemen (1989) where he tacks back in forth between chapters based on
> > > fieldwork and narrated in the 'ethnographic present' and chapters which
> > are
> > > historical and documentary.
> > >
> > > Probably best to reply off list and spare those who don't share this
> > > interest...
> > >
> > > With thanks!
> > >
> > > jamie
> > >
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