Curare: Curare, 38.2015

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Zeitschrift

Strukturtyp:: Zeitschrift

Werks-URN (URL):: https://digi.evifa.de/viewer/resolver?urn=urn:nbn:de:kobv:11-717458

URN:: urn:nbn:de:kobv:11-717458

Persistenter Identifier:: BV048470733

Titel:: Curare

Untertitel:: Zeitschrift für Medizinethnologie : journal of medical anthropology

Weitere Titel:: Zeitschrift für Medizinethnologie; Journal of medical anthropology; journal of medical anthropology and transcultural psychiatry

ISSN:: 0344-8622

Erscheinungsort:: Berlin

Verlag:: VWB, Verl. für Wiss. und Bildung

Erscheinungsjahr:: 1978

Signatur:: LA 1980

Lizenz:: Rechte vorbehalten - Freier Zugang

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:11-720357

URN:: urn:nbn:de:kobv:11-720357

Persistenter Identifier:: 1689253186057

Titel:: Curare, 38.2015

Untertitel:: Zeitschrift für Medizinethnologie : journal of medical anthropology

Weitere Titel:: Zeitschrift für Medizinethnologie; Journal of medical anthropology; journal of medical anthropology and transcultural psychiatry

Erscheinungsort:: Berlin

Verlag:: VWB, Verl. für Wiss. und Bildung

Erscheinungsjahr:: 1978

Zusätzliche Information:: Reproduktion

Signatur:: LA 1980

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

Sammlung:: Zeitschriften und Zeitungen > Zeitschriften zur Ethnologie

Zeitschriftenheft

Strukturtyp:: Zeitschriftenheft

Titel:: Vol. 38 (2015) 1+2: Selbstreflexion im Kontext medizinethnologischer Langzeitfeldforschung/Self-reflection in the Context of Long-term Field Research in Medical Anthropology

Sonstige Person:: Strauss, Annika; Linska, Marion

Sammlung:: Zeitschriften und Zeitungen > Zeitschriften zur Ethnologie

Vorwort

Strukturtyp:: Vorwort

Titel:: Friendship and Fieldwork: A Retrospect as "Foreword"

Sonstige Person:: Geest, Sjaak van der

Sammlung:: Zeitschriften und Zeitungen > Zeitschriften zur Ethnologie

riendship and fieldwork: A retrospect as “foreword” Friendship and Fieldwork: A Retrospect as “Foreword” SJAAK VAN DER GEEST To Kwasi Nimrod Asante-Darko Friend and co-researcher In a call for papers plus introduction for a sympo- slum on ethnography and subjectivity, ATHENA Mc- CLEAN and ANnneTTE LEI8BING (2011: 190) suggested 'hree pathways for bringing autobiography and >thnography together: (1) exploring the influence 9f personal life on research; (2) exploring—vice- versa—the impact of research on personal life; and (3) using ethnography as self-exploration. All three perspectives are covered in this double special issue of Curare. What these three pathways have in com- non is that they all look at anthropological research as a personal and subject-bound event that is much nore than “collecting data;” it is an experience that affects and follows the researcher throughout his/ her life and helps the process of self-exploration hrough understanding the other. In contrast to the ;oncept of “othering” put forward by critics of orien- calism and by postmodernists, the emphasis here lies an what we could call “selfing.” The encounter with ‘he other leads the researcher to reflect on his/her wn being. EDWwARD E. EvAns-PrRiıTcHARD’s answer Oo the question of why he travelled to such a remote and harsh environment (of the Azande) and took an interest in such a strange phenomenon as witcheraft provides a—perhaps apocryphal—anecdote in sup- port of this. He had not so much been interested in the Azande, he replied, but mainly in himself. The Azande provided the answer to a question that had vexed him for a long time: what is rationality? In the introduction to the special issue that re- sulted from the abovementioned symposium on zubjectivities in fieldwork, we (VAN DER GEEsT etal. 2012: 12) quoted Evans-Pritchard about what field- work had done to him: “I wonder whether anthropologists always realize ‘hat in the course of their fieldwork they can be, and sometimes are, transformed by the people they are naking a study of, that in a subtle kind of way and pos- sibly unknown to themselves they have what used to be called ‘gone native.’ If an anthropologist is a sensitive person it could hardly be otherwise. This is a highly personal matter and I will only say that I learnt from African ‘primitives’ much more than they learnt from me, much that I was never taught at school, something more of courage, endurance, patience, resignation, and forbearance that I had no great understanding of be- iore. Just to give one example: I would say that I learnt more about the nature of God and our human predica- ment from the Nuer than I ever learnt at home” (EvaAns- 7RITCHARD 1976: 245). Obviously, the mutual “lessons” that are ex- changed between researcher and “others” are the consequence of the anthropological intersubjec- ive research approach, but it also follows from the length of time that the two players interact and com- municate, In my case, I have continued visiting the same Ghanaian community for research from 1969 ıntil today. Fieldwork is not a fleeting passing-by ut an extended and continuous meeting, which generates affection and mutual expectations. The sditors of this special Curare issue therefore rightly ink subjectivity and emotional involvement to the ‚Oong-term nature of ethnographic research. But before I delve more generally into the na- ture, perils and opportunities of the often close rela- tionships formed during ethnographic fieldwork, let me first recount some memories from my own first anthropological fieldwork and a few—somewhat contradictory—reflections that I wrote shortly after chat research period. The research was a case study of an extended family (abusua) in the rural town of Kwahu Tafo, Southern Ghana. The focus—on conflicts in the family—was a reaction to the over- ıomogeneous picture of African family life that the structural functionalist generation of anthropolo- zists had painted. Kwasi Asante-Darko! Many years ago, the Polish philosopher and anthro- pologist ALICJA IWANSKA (1957) wrote that North American farmers divided the world around them into three categories: landscape, machinery and Jeople (quoted by SMALLEY 1958)*. Remarkably, in 1er vision not all human beings belonged in the cat- 2gory of people. She noted that Native Americans, for example, belonged to the “landscape” and the Curare 38(2015)1+2: 38

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