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The antifascist boxing body: Political somatics in boxe popolare 反法西斯的拳击机构:拳击运动中的政治躯体主义
IF 1.2 4区 社会学 Q3 ANTHROPOLOGY Pub Date : 2021-08-29 DOI: 10.1177/14661381211036134
L. Pedrini, D. Brown, G. Navarini
Palestre popolari (‘people’s gyms’) are flourishing in contemporary Italy. These gyms are run by leftist grassroots organizations (ANTIFA), which promote an alternative boxing style: boxe popolare (‘people’s boxing’). Drawing on a three-year ethnography, this article focuses on body usages in boxe popolare. Connecting Mauss with Bourdieu, the study elucidates that the ways in which bodies are deployed in boxe popolare shape a scheme of dispositions – mutualism, combat, engagement and conviviality – forming an antifascist pugilistic habitus. A leftist physicality is hence incorporated as an interpolation of political dispositions with virtues of prowess, self-control and toughness, instilled in boxe popolare bodies regardless of their gender identity. This emergent leftist physicality becomes bodily hexis as soon as it is displayed publicly by the fighters, both men and women, as the legitimate representation of the political community to which they belong. The study ends highlighting implications for research about political somatics.
Palestre popolari(“人民健身房”)在当代意大利蓬勃发展。这些健身房由左翼基层组织(ANTIFA)经营,他们推广另一种拳击风格:boxe popolare(“人民拳击”)。这篇文章以三年的民族志为基础,重点研究了博塞语中的身体用法。将毛斯与布迪厄联系在一起,这项研究阐明,身体在方形popolare中的部署方式形成了一种处置方案——互惠、战斗、交战和欢乐——形成了反法西斯的拳击习惯。因此,左派的身体素质被纳入了政治性格的插值,具有力量、自制力和坚韧的美德,无论他们的性别认同如何,都被灌输到了方方正正的教皇身体中。这种新兴的左派身体一旦被男性和女性战士公开展示出来,作为他们所属政治社区的合法代表,就变成了身体上的hexis。该研究最后强调了对政治躯体主义研究的启示。
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引用次数: 2
The sensing eye: Intimate vision in couple dancing 感应眼:情侣舞蹈中的亲密视觉
IF 1.2 4区 社会学 Q3 ANTHROPOLOGY Pub Date : 2021-08-29 DOI: 10.1177/14661381211038430
Maria Törnqvist, T. Holmberg
Vision tends to be associated with the mind and theorized as the least bodily sense. Notably, the eye often symbolizes distance. Foregrounding the fleshy embeddedness of the gaze through an analysis of jitterbug, the present article stresses the bodily and intimate significance of vision in dancing. Analyzing ethnographic observation and interview data, we develop a phenomenological approach to dance and gaze that stresses the need to address multi-sensoriality, adding vision to the perspective of tactile-kinesthetic touch. However, the article develops a more-than-optic perspective on “dancing as vision.” The “sensing eye” is analyzed, first, as a body technique central to couple dancing and, second, as the use and meaning of vision across spatial distance, as between dancers and bystanders. Throughout the article, the dance floor unveils connections between eye and body, self and other, and passive and active and thus pushes notions of emplacement and embodiment.
视觉往往与心灵联系在一起,并被理论化为最起码的身体感觉。值得注意的是,眼睛往往象征着距离。本文通过对吉特布格的分析,强调了视觉在舞蹈中的身体和亲密意义。通过分析民族志观察和采访数据,我们开发了一种舞蹈和凝视的现象学方法,强调需要解决多感官问题,将视觉添加到触觉触觉触觉的视角中。然而,这篇文章对“作为视觉的舞蹈”提出了一个超越视觉的视角。“感知眼”被分析,首先,作为情侣舞蹈的核心身体技术,其次,作为舞者和旁观者之间跨越空间距离的视觉的使用和意义。在整篇文章中,舞池揭示了眼睛和身体、自我和他人、被动和主动之间的联系,从而推动了定位和化身的概念。
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引用次数: 1
‘A Punch Has No Paternity!’: techniques, belonging and the Mexicanidad of Xilam “一拳无父!”:技术、归属与西拉姆的墨西哥人
IF 1.2 4区 社会学 Q3 ANTHROPOLOGY Pub Date : 2021-08-29 DOI: 10.1177/14661381211035482
George Jennings
This article combines ethnographic and netnographic data to explore the relationships between body techniques and a sense of belonging through the contemporary Mexican martial art of Xilam. This art, founded by a female Mexican martial arts veteran, is slowly developing as a hand-to-hand sport, and has attracted critics for its supposed use of East Asian fighting techniques. Netnographic data reveal online debates on the origins and ‘true belonging’ of specific techniques while ethnographic fieldwork in a Xilam school demonstrates how the art is made ‘Mexican’ through specific accompanying practices and philosophy surrounding the movements. The movements of sitting, punching and standing are selected as key examples as understood through Mauss’s classic thesis. I conclude that Xilam follows a philosophical pedagogy that associates these techniques with a sense of Mexicanness – Mexicanidad.
本文结合民族志和网络志数据,通过西拉姆的当代墨西哥武术来探索身体技术和归属感之间的关系。这项艺术由一位墨西哥女武术老将创立,作为一项肉搏运动正在慢慢发展,并因其所谓的东亚格斗技术而受到批评。网络志数据揭示了关于特定技术的起源和“真正归属”的在线辩论,而西拉姆学校的民族志实地调查则展示了艺术是如何通过围绕运动的特定实践和哲学而变得“墨西哥”的。通过毛斯的经典论文,选取了坐、打和站的动作作为关键的例子。我得出的结论是,西拉姆遵循了一种哲学教学法,将这些技巧与墨西哥感联系在一起——墨西哥。
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引用次数: 1
Gendered encounters in mobility: Women researching migrant construction workers 流动中的性别相遇:女性研究流动建筑工人
IF 1.2 4区 社会学 Q3 ANTHROPOLOGY Pub Date : 2021-08-29 DOI: 10.1177/14661381211038290
Luana Gama Gato, Anna Matyska
Writing about sexism and sexual harassment in the field is still generally discouraged outside gender ethnography, despite a growing gender reflexivity in research. This is mostly due to certain established norms and expectations about ethnographic work that tend to ignore how these issues contribute to women’s fieldwork experiences and subsequent ethnographic accounts. In this article, we go against this tendency by setting out our gendered experiences as female ethnographers conducting research on labor mobility in the male-dominated construction industry among Brazilian internal migrants in Rio de Janeiro and among Polish migrant workers in Europe. We foreground how gendered dynamics affected our fieldwork experience and how they generated a degree of self-doubt and self-blame about our methodological choices. Our hope is that writing about our experiences will help female ethnographers to better prepare for and consider the different kinds of sexism that will inevitably shape their knowledge production.
尽管研究中越来越多的性别反射,但在性别人种学之外,关于性别歧视和性骚扰的写作仍然普遍不被鼓励。这主要是由于对民族志工作的某些既定规范和期望,往往忽略了这些问题如何对妇女的实地工作经历和随后的民族志叙述作出贡献。在这篇文章中,我们反对这种趋势,通过列出我们的性别经验,作为女性民族志学家,在巴西里约热内卢的巴西内部移民和欧洲的波兰移民工人中,对男性主导的建筑行业的劳动力流动进行研究。我们展望了性别动态如何影响我们的实地工作经验,以及它们如何对我们的方法选择产生一定程度的自我怀疑和自责。我们的希望是,写我们的经历将帮助女性民族学家更好地准备和考虑不同类型的性别歧视,这将不可避免地影响他们的知识生产。
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引用次数: 0
“La racaille,” a performed figure in French contemporary youth “La racaille”,是法国当代青年的表演人物
IF 1.2 4区 社会学 Q3 ANTHROPOLOGY Pub Date : 2021-08-27 DOI: 10.1177/14661381211038534
Isabelle Clair
In France, la racaille is a stereotyped figure of a young (usually identified as Arab or Black) man who lives in a suburban cité (social housing estate) . I have repeatedly met la racaille during my ethnographic studies on heterosexual romantic relationships among 15- to 20-year-old youngsters from three different social backgrounds—working class in cités (2002–2005), working class in villages (2008–2011), and bourgeoisie in Paris (2016–2020). I encountered it in the form of a performed figure—object of speech, clothing choices, gestures, movements, and ways of speaking. This presence reveals a collective fascination in which various negative judgments are mixed with shared admiration for its high social visibility. Stylish and powerful, la racaille is fascinating, at any rate because it embodies an exaggerated masculinity that is untroubled and unquestionable.
在法国,la racaille是一个刻板的年轻人(通常被认为是阿拉伯人或黑人),住在郊区的城市(社会住房)。在我对来自三种不同社会背景的15至20岁年轻人的异性恋浪漫关系进行人种学研究期间,我多次遇到la racaille,这三种社会背景分别是:城市的工人阶级(2002-2005)、农村的工人阶级(2008-2011)和巴黎的资产阶级(2016-2020)。我以表演的形象——说话对象、服装选择、手势、动作和说话方式的形式遇到了它。这种存在揭示了一种集体的魅力,在这种魅力中,各种负面的判断与对其高社会知名度的共同钦佩混合在一起。时尚而有力的la racaille令人着迷,无论如何,因为它体现了一种夸张的男子气概,那是无忧无虑的,毋庸置疑的。
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引用次数: 0
“We take responsibility!”: Governing the neighborhood—governing the self “我们承担责任!:治理邻里,治理自我
IF 1.2 4区 社会学 Q3 ANTHROPOLOGY Pub Date : 2021-08-26 DOI: 10.1177/14661381211038927
T. Mccorry, Paul C Fuller
This ethnographic study of a neighborhood association focuses on the process of organizing residents to collective action. Situated in the post-industrial city of Buffalo, New York, the Urban Community Collaborative (UCC) employs two main governing techniques: (1) “taking responsibility” and (2)“working collaboratively” that emphasizes the rationality of “active citizenship” and the formation of horizontally linked collaborative partnerships to address perceived urban social problems. Similar to previous studies, we view this political rationality as a discursive constitution that shapes the actions of the members of the UCC (Atkinson, 1999; Schofield, 20002). This political rationality invokes neoliberal discourses of individual responsibility, entrepreneurship, and community partnership in place of a dependency on the government. We find residents utilizing moral techniques of responsibilization which entails calling on their neighbors to “take responsibility” and to “work collaboratively” with one another and paradoxically, with the government itself in revitalization efforts.
这项对邻里协会的民族志研究侧重于组织居民采取集体行动的过程。城市社区协作组织(UCC)位于后工业时代的纽约州布法罗市,采用了两种主要的治理技术:(1)“承担责任”和(2)“协作”,强调“积极公民身份”的合理性,并形成横向联系的协作伙伴关系,以解决感知到的城市社会问题。与之前的研究类似,我们将这种政治理性视为一种话语宪法,它塑造了UCC成员的行为(Atkinson,1999;斯科菲尔德,20002)。这种政治理性援引了个人责任、创业精神和社区伙伴关系的新自由主义话语,而不是对政府的依赖。我们发现,居民们利用了道德上的责任感技巧,这需要呼吁他们的邻居“承担责任”,相互“合作”,矛盾的是,在振兴工作中与政府本身合作。
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引用次数: 1
Yokozuna Hakuhō—Japanese Mongolian hero 日本蒙古英雄
IF 1.2 4区 社会学 Q3 ANTHROPOLOGY Pub Date : 2021-08-25 DOI: 10.1177/14661381211035476
Einat Bar-On Cohen
Yokozuna Hakuhō, a prominent Sumo wrestler, is a Mongolian-born Japanese national hero. However, he, as other Mongolian wrestlers, presents Sumo with tensions between worldviews, which are battled both within the hierarchical setting of the Sumo association, and in public opinion. Those concern questions of etiquette and ethical behavior, between what is understood the “real Japanese” spirit, and the Mongolian attitude. Moreover, the Mongolian attitude also coincided with modern tendencies and the culture of celebrities so that those tensions are also a case of a Japanese way of dealing with the external influences of globalization. Moreover, since both Japanese and Mongolian cosmos are “inclusive,” namely, tend toward the non-dual, the tensions are not resolved but rather create a cultural enclave of shifting assemblages yielding both new regulations and popular opinions. And while those tensions are negotiated, the common belief as to what constitutes true Japanese traits is also forged and inculcated.
著名相扑选手横纲白光是蒙古出生的日本民族英雄。然而,和其他蒙古摔跤手一样,他给相扑带来了两种世界观之间的紧张关系,这种冲突既存在于相扑协会的等级制度中,也存在于公众舆论中。这些涉及礼仪和道德行为的问题,在什么是被理解的“真正的日本”精神和蒙古人的态度之间。此外,蒙古人的态度也与现代趋势和名人文化相吻合,因此,这些紧张关系也是日本应对全球化外部影响的一种方式。此外,由于日本和蒙古的宇宙都是“包容性的”,即倾向于非二元性,紧张局势并没有得到解决,而是创造了一个文化飞地,不断变化的组合产生了新的规则和流行的观点。在协商这些紧张关系的同时,关于什么是真正的日本特质的共同信念也在形成和灌输。
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引用次数: 0
Reflexive collaboration: Building pluri-ethnographic partnerships in an Ecuadorian bank 反身性合作:在厄瓜多尔一家银行建立多元人种学伙伴关系
IF 1.2 4区 社会学 Q3 ANTHROPOLOGY Pub Date : 2021-08-24 DOI: 10.1177/14661381211039162
Michael D Hill, Consuelo Fernández-Salvador, Julie L. Williams
This article illustrates the value of reflexive dialogue regarding foundational assumptions about ontologies of culture and cultural change, as well as regarding key methodological and epistemological tensions at critical junctures in the research process, in a collaborative ethnographic study undertaken by Ecuador’s largest banking institution in partnership with a team of university anthropologists. While acknowledging the importance of ethnographic positionality and the complexity of organizational interests in business anthropology, the case highlights the role and power of consciously positioned reflexivity and dialogue to overcome tensions, build trust, and ultimately reach cultural insights that are products of an inclusive and pluri-ethnographic approach as opposed to a more hierarchical, or “othering,” para-ethnographic perspective. The case demonstrates how this approach requires attention not only to divergences and convergences between academic anthropologists and corporate culture workers but also to multiple positionalities within organizations themselves that inflect understandings of cultural ontologies and ethnographic epistemologies.
本文阐述了反身对话的价值,即关于文化本体论和文化变化的基本假设,以及研究过程中关键时刻的关键方法论和认识论张力,厄瓜多尔最大的银行机构与一个大学人类学家团队合作进行的一项民族志合作研究。在承认民族志定位的重要性和组织利益在商业人类学中的复杂性的同时,本案强调了有意识定位的自反性和对话在克服紧张局势、建立信任、,并最终获得文化见解,这些见解是包容性和多民族志方法的产物,而不是更具层次性或“其他”的准民族志视角。该案例表明,这种方法不仅需要关注学术人类学家和企业文化工作者之间的分歧和趋同,还需要关注组织内部影响对文化本体论和民族志认识论理解的多重立场。
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引用次数: 1
‘Hand-to-hand sports and the struggle for belonging’ “肉搏战运动和归属感的斗争”
IF 1.2 4区 社会学 Q3 ANTHROPOLOGY Pub Date : 2021-08-24 DOI: 10.1177/14661381211042818
D. Nardini, G. Scandurra
This special issue on hand-to-hand sports aims to analyse how collective identities and forms of group and community belonging are defined, strengthened, built, imagined or even denied in the sportive and social contexts in which hand-to-hand combat or wrestling disciplines are practised. Considering the wide-ranging cross-cultural distribution of combat and wrestling practices in very different cultures and societies across the contemporary world, this issue intends to provide a (not-exhaustive) comparison of practices originating in highly heterogeneous geographical, social and cultural contexts. Indeed, comparisons focus on specific practices (combat and wrestling activities) and their relationship with belonging. The contributing scholars have studied and reflected on a particular style of wrestling or combat practice and its links to social belonging and identity, whether it be expressed on regional or national, local or global, social or ethnic, institutional or ‘counter-cultural’, symbolic or concrete levels.
这期关于肉搏运动的特刊旨在分析在进行肉搏或摔跤训练的体育和社会背景下,集体身份以及群体和社区归属的形式是如何被定义、加强、建立、想象甚至否认的。考虑到当代世界不同文化和社会中格斗和摔跤练习的广泛跨文化分布,本问题旨在对源自高度异质的地理、社会和文化背景的练习进行(并非详尽的)比较。事实上,比较侧重于特定的练习(格斗和摔跤活动)及其与归属感的关系。贡献学者研究和反思了摔跤或格斗练习的特定风格及其与社会归属和身份的联系,无论是在地区还是国家、地方还是全球、社会还是种族、制度还是“反文化”、象征还是具体层面上表达。
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引用次数: 1
“Tying your ngemb”: Negotiating identity in Senegalese wrestling “绑住你的脖子”:塞内加尔摔跤中的身份谈判
IF 1.2 4区 社会学 Q3 ANTHROPOLOGY Pub Date : 2021-08-20 DOI: 10.1177/14661381211035908
M. Hann, D. Chevé, C. T. Wane
More than merely a combat sport, Senegalese wrestling combines professional athleticism with cultural traditions, political relations, and religious belief. For many young men in Senegal, wrestling also represents a model of success in otherwise challenging circumstances characterized by socio-economic crisis and increasing precarity. Young wrestlers must navigate and perform an elaborate set of identities in order to demonstrate their success—both within the sand-filled arenas in which fights take place, and in the complex social worlds which have emerged around the practice. Referring to a panoply of identity markers including ethnicity, religious affiliation, and village or neighborhood loyalty, wrestlers simultaneously demonstrate their alignment with dominant discourses around masculinity and urban knowledge. The article draws upon lengthy ethnographic research to explore the dynamic, contradictory, and hybrid processes of identity construction through which wrestlers present themselves to the world.
塞内加尔摔跤不仅仅是一项格斗运动,它将职业运动与文化传统、政治关系和宗教信仰结合在一起。对于塞内加尔的许多年轻男子来说,摔跤也是在社会经济危机和不稳定加剧等具有挑战性的环境中取得成功的典范。为了证明自己的成功,年轻的摔跤手必须驾驭和表现出一系列复杂的身份——无论是在充满沙子的竞技场上,还是在围绕着这项运动而出现的复杂的社会世界里。涉及到一系列的身份标记,包括种族、宗教信仰、对村庄或社区的忠诚,摔跤手同时展示了他们与围绕男性气概和城市知识的主导话语的一致。这篇文章借鉴了冗长的民族志研究,探索了摔跤运动员向世界展示自己的身份建构的动态、矛盾和混合过程。
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引用次数: 1
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Ethnography
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