Zeitschrift für Ethnologie: Zeitschrift für Ethnologie, 138.2013

Zeitschrift für Ethnologie, 138.2013

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Strukturtyp:: Zeitschrift

Werks-URN (URL):: https://digi.evifa.de/viewer/resolver?urn=urn:nbn:de:kobv:11-714788

URN:: urn:nbn:de:kobv:11-714788

Persistenter Identifier:: BV035173706

Titel:: Zeitschrift für Ethnologie

Untertitel:: ZfE

ISSN:: 0044-2666

Erscheinungsort:: Berlin

Verlag:: Reimer

Erscheinungsjahr:: 1869

Lizenz:: Attribution-NonCommercial-ShareAlike 4.0 International (CC BY-NC-SA 4.0)

Sammlung:: Zeitschriften und Zeitungen > Zeitschriften zur Ethnologie

Wissensgebiet:: Sozial- und Kulturanthropologie > Allgemeines

Zeitschriftenband

Strukturtyp:: Zeitschriftenband

Werks-URN (URL):: https://digi.evifa.de/viewer/resolver?urn=urn:nbn:de:kobv:11-713461

URN:: urn:nbn:de:kobv:11-713461

Persistenter Identifier:: 1625043690647

Titel:: Zeitschrift für Ethnologie, 138.2013

Erscheinungsjahr:: 2013

Signatur:: LA 7600

Sammlung:: Zeitschriften und Zeitungen > Zeitschriften zur Ethnologie

Zeitschriftenheft

Strukturtyp:: Zeitschriftenheft

Titel:: Bd. 138, 2013, Heft 1

Sammlung:: Zeitschriften und Zeitungen > Zeitschriften zur Ethnologie

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Strukturtyp:: Zeitschriftenartikel

Titel:: Re-imagining 'the West' and performing 'Indonesian modernities': Muslims, Christians and paranormal practitioners

Sonstige Person:: Schlehe, Judith; Nertz, Melanie V.; Yulianto, Vissia Ita

Sammlung:: Zeitschriften und Zeitungen > Zeitschriften zur Ethnologie

Judith Schlehe et al.: Re-imagining ‘the West’ and performing Indonesian modernities’ The team consisted of two Ph.D. students (an Indonesian Religious and Cultural Stu- dies graduate of Javanese and Catholic background, and a German graduate of Anthropology and Islamic Studies) and a German senior anthropologist. At times, we integrated a local field-assistant familiar with the respective local belief systems. Each position and configuration presented its own unique opportunities and challenges. The combined effort resulted in a more complete picture than would have been pos- sible through solitary research. After having spent a few months together, each of the researchers focused on fieldwork within a specific site,” followed by mutual visits in order to share experience and findings. Ultimately, it became apparent that the unique personality and professional position of each researcher had as substantial an influence on the interaction with research participants (and therefore on the results) as did na- tionality and religion. Nonetheless, the mutual support, as well as the comparisons, discussions and reflections within the team, extended our perspectives and insights im- mensely and proved an invaluable asset to the research. Most of the data presented in this article are based on in-depth and group inter- views, as well as conversations and narrations. Yet, ‘being there’ — the embodied and experienced practice of fieldwork — was also of crucial importance. An awareness of different life-worlds, as well as the observation of differing ‘outward’ orientations and the appropriation of influences from abroad, considerably enhanced our understand- ing of the topic. Concerning the sampling, we strived to get into contact with as many different segments of the population as possible by engaging with a vast spectrum of people from various walks of life and thus sought to embrace the diversity and the broad range of orientations and interpretive frameworks in Indonesia today. Within the three identified groupings of Muslims, Christians and paranormal, we got in touch with male and female research participants of both the lower and upper classes, as well as various differing generations, ethnicities, educational and professional backgrounds. We differentiated between those who, having been to the West (the United States or Europe), therefore carry out evaluations concerning the West and the world on the basis of their own experiences, and those who have or have had contact with foreign visitors, as well as those who, like most Indonesians, derive their knowledge of the West only from the media. Well aware of intra-religious diversity, we paid attention to the voices of varying Muslim and Christian religious orientations. This included taking paranormal practitioners as individuals into account, as they combine their phi- losophies and practices with those of Islam, Christianity, Buddhism and other reli- g10Ns. ? In 2010-2011 Melanie V. Nertz spent five months in Makassar, while Vissia Ita Yulianto spent five months in Manado and both worked for four months in Yogyakarta where Judith Schlehe also carried out four months’ research. Nertz is mainly responsible for the passages on Muslims, Yulianto for the passages on Christians and Schlehe for the passages on paranormal as well as the general concept.

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