In addition to a course on statelessness at our BA-level, I am also teaching a course on conflict resolution for our MA-students this summer term. Both courses fall under the subdiscipline of legal anthropology, which is my specialization. I am looking forward to exploring legal anthropological and legal sociological approaches to this important topic. We’ll start out by laying the theoretical ground, differentiating between conflicts and disputes, between adjudication and settlement, and between the various institutions that can be addressed for actors intending to file complaints and grievances.
In the seminar, we will also have a guest lecturer, who is the current acting Ombudsman (*woman, that is) of the University of Konstanz. Together with her, we will explore the different possibilities the university provides in terms of mediation and solving disputes and conflicts.
The first part of the seminar is focused on classical publications on conflict and dispute resolution that drew on ethnographic data gathered in a colonial context (Gluckman, Gulliver). After a critique of this type of literature (Spittler), we will read and discuss a case study on a village in Bavaria (Todd) to turn the ethnographic gaze onto ourselves.
We will then familiarize ourselves with the important concept of “harmony ideology” (Nader) within the context of “alternative dispute resolution” (ADR).
Through a series of more recent publications, we will approach conflict and dispute resolution in the contemporary era, starting with sharia councils in the UK (Billaud), neotraditional courts of elders in Kyrgyzstan (Beyer), and the particular set-up of international bodies such as “special courts” aimed at conflict resolution in Sierra Leone (Anders).
Here is the syllabus of the seminar.
In a new publication in the Journal of Burma Studies (2018; 22/2), together with Felix Girke, I am returning to an old topic of mine: a critical investigation of the so-called ‘transition paradigm’, which I have explored in the context of post-Soviet Central Asia during the time of my doctoral research. I have published on this topic already in 2006 here, drawing on my data from Kyrgyzstan. In this new article, Felix and I are tracing the genealogy of the transition paradigm across disciplines, regions and decades from Latin America in the 1960s, via Southern Europe in the 1980s, Central Asia in the 1990s to contemporary Myanmar. We argue that
[the transition paradigm] has the potential to become a ‘god-term’ (Burke) as it did in other places … Burke suggests that a god-term is treacherous in that it ‘explain[s] too little by explaining too much (1945:107).
Challenging the concept’s current status within the subfield of Myanmar/Burma studies, our task in this article is to alert a regionally interested and educated audience to debates that have been going on elsewhere already decades ago. Offering the framework of conceptualizing transition as a ‘migratory model’ (drawing on Behrends, Rottenburg and Park 2014), these are some of the questions we ask in the article.For a full version of the article, see here (paywalled; for a pdf contact me!).
This summer term, I will be back at my University, teaching one course on “Statelessness” at the BA-level for our anthropology and sociology students. I am particularly looking forward to the two guest lectures: One by Felix Girke (University of Konstanz) who will be exploring how anthropology has traditionally worked with “stateless” people during colonial times and what has happened in areas and to people in South Omo in Southern Ethiopia where the modern state had been absent for a long time, but has now become a cruel force.
The second guest lecture will be given by Kerem Schamberger from the University of Munich and a political activist, who will present his new book “Die Kurden. Ein Volk zwischen Unterdrückung und Rebellion” (together with Michael Meyen) during the seminar.
Here is the course syllabus (in English, the seminar will be held in German)
Communal sense. The making of ethno-religious selves and others in Myanmar
I am going to present my ongoing work on Myanmar at the Institute of Advanced Study at the University of Konstanz on December 6, 2018 at 5pm (Bischofsvilla, Otto-Adam Str. 5).
In my presentation I will give an overview of my book manuscript which is based on ethnographic data I collected over several long stretches of fieldwork between 2013 and 2018. The focus of my book lies on critically reinvestigating the category of ‘community’ in light of new material from Southeast Asian Myanmar. My study is geographically situated in Yangon, a fast expanding metropolis and the home of various ethno-religious minorities whose ancestors built the city when they were shipped across the Bay of Bengal by the British colonial forces in the 19th century. My informants, who are Hindus and Muslims, are often referred to as “Indians” in the literature or simply “Blacks” by the local Burmese population, but in their self-understanding, they are the true founders of Yangon. My interest lies in understanding how, in a local context of imperialism and ethno-religious nationalism, these people organize themselves as ‘members’ of groups that perform and are recognized by others as ‘communities’.
My theoretical aim in this book, and my contribution to wider anthropological and sociological debates, is to develop an alternative angle towards the category of ‘community’ that focuses on how and when exactly a collective ‘We’ emerges. In the social sciences the process of we-making has so far been analysed only as a by-product of the process by which ‘Theys’ are created (Appadurai 2006: 50). The concept of communal sense, which I am putting forward in my book, focuses instead on the successful establishing of community as an effect of we-intentionality (Walther 1923) which become ethnographically observable in moments of communitas, in the articulation of common sense and in the material anchoring of common goods.
In the middle of my ongoing sabbatical, there is some light at the end of the (writing) tunnel:
I will be going back to Paris for a month, almost exactly a year after my last one-month stay.
From March 11 until April 11 I will be staying again at the Maison Suger, writing my book on ethno-religious minorities in Myanmar. My host this time will be the Institut d’études de l’Islam et des sociétés du monde musulman and I will be invited as a Professeure invitée together with other international scholars.
My task is to give a series of four lectures which I will focus thematically on the roles of Muslims in Asia, most generally. One presentation will be directly on my new Myanmar project, the second will be on legal pluralism in Central Asia. The third is a keynote I was invited to give in the frame of a conference on “Grand Narratives in Central Asia” in which I will focus on the role of oral history. The final lecture will be a first attempt to bridge to my newest project which aims at investigating the issue of statelessness in Europe, working with case material concerning Muslim Rohingya from Myanmar who are applying for asylum in the UK.
For the official press release of the University of Konstanz see here.
I’ll be travelling to Hamburg next week (13.11) to present the findings of my long-term ethnographic engagement in Kyrgyzstan. My book “The force of custom. Law and the ordering of everyday life in Kyrgyzstan” came out in December 2016, almost two years ago. I am still happy with how a decade of scholarship has turned out and am looking forward to hearing comments and feedback from my Hamburg colleagues. Here’s the link to the programme in case you are around. Join me!
And here’s what I will be talking about:
In this talk, I offer a unique critique of the concept of ‘postsocialism’, a new take on the concept of legal pluralism, and a plea to bring ethnomethodological approaches into correspondence with ethnographic data. Drawing on a decade of anthropological fieldwork and engagement with Central Asia, I will focus on describing how my informants in rural Kyrgyzstan order their everyday lives and rationalize their recent history by invoking the force of custom (Kyrgyz salt).
Although salt is often blamed for bringing about more disorder and hardship than order and harmony, as I will exemplify with the example of mortuary rituals, it allows my informants to disavow responsibility for their actions by pushing a model of ‘how things get done here’ to the front. Invoking salt enables actors even as they claim to be constrained by it, it opens up possibilities to conceptualize, classify, and contextualize large- and mid-scale developments in an intimate idiom. It also is a way to communicate to others that one is an expert in and of one’s own culture. An ethnomethodological perspective, as I pursue it, challenges a conception of social order as hidden within the visible actions and behaviours of members of society. Rather, it examines how members produce and sustain the observable orderliness of their own actions.
The lecture will be in English. Venue: Institut für Ethnologie (Raum 222 im Gebäude ESA W – Westflügel des Hauptgebäudes, 2. Stock). 13.11. 6.15pm.