Next to a BA-level course on Indigeneity and Law, I will be teaching in our Master’s Program “Anthropology and Sociology” a thematic course on anthropology and existentialism. After having spent a couple of months in France (Paris, in particular) this year and last year, living in direct vicinity to Sartre’s and De Beauvoir’s former “writing ground” (Café Le Flore, Café Les Deux Magots) in St. Germain, I became more and more interested in combining anthropological reasoning with existential philosophy. Next to Sartre, De Beauvoir and other French intellectuals of the mid-20th century, I encountered the work of Albert Piette (who teaches at Uni Nanterre in Paris) whom I only knew as Michael Jackson’s “sidekick” from “What is existential anthropology?” (Berghahn 2015). I slowly read through his oeuvre, most of it only available in French, but some of it already translated into English by now. His creative way of approaching an anthropo-centric anthropology via what he calls ‘phenomenography’ is as innovative as it is radical. He argues against ethnomethodology, against social interactionism and against every other theory that privileges collectivity rather than individuality.
Since the best way to truly understand theory is to teach it, I am looking forward to my seminar where the question “What role does the individual actually play in anthropology?” will stand at the center of our inquiry. We will see that this question needs to be answered differently depending on what decade and what anthropological tradition we are talking about. We will be reading classical anthropological literature (Malinowski, Benedict, Geertz, Obeyesekere, Rosaldo, Rapport, Lutz and Abu-Lughod) in order to understand how often the individual rather stood in anthropology’s way on the path towards ‘society’, ‘structure’ or ‘systems of meaning’. We will counter these views not only with recent existential anthropological literature, but also with literature from neighbouring disciplines such as philosophy (the old French classics) and existential psychoanalysis (Chodorow, Yalom).
Last but not least I hope to generate insights into the nature of the relationships we develop with our key interlocutors during field research: Does a stronger focus on the individual’s existence require a change in the way we approach our ‘field’ and collect our ‘data’?How do we reflect on our own role as individuals in the field?
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.
Here is one of two seminars on “the state” I will be teaching in the coming Summer Term 2015 at the University of Konstanz.
All MA-students registered in Konstanz are welcome:
Statelessness: On the permanent state of exception
What does it mean to live without citizenship in the time of nation states? 10 million people globally find themselves in exactly this situation. As the UNHCR proclaims the end of statelessness in the context of its refugee work (the ‘iBelong-Campaign’) by 2020, more people are born into statelessness or lose their citizenship each day.
In this seminar we will work on ethnographic case studies focusing on the causes and consequences of statelessness. Legal sociological and legal anthropological texts as well as texts from legal philosophy will help us to reflect better on our own civic existence, as well as to critically question the concept of statehood as a ‘normality’ (e.g. with texts from Agamben, Arendt, Badiou). Literature on transnationalism and exceptional cases, in addition to current approaches that understand statelessness as a humane alternative to nation states, will broaden the scope of the seminar. An external speaker will report on stateless women in Central Asia, the so-called border brides.
Seminar requirements: regular participation; reading of texts; presentation of a case study.