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Jenny Huberman provides an ethnographic study of encounters between western tourists and the children who work as unlicensed peddlers and guides along the riverfront city of Banaras, India. She examines how and why these children elicit such powerful reactions from western tourists and locals in their community as well as how the children themselves experience their work and render it meaningful. Ambivalent Encounters brings together scholarship on the anthropology of childhood, tourism, consumption, and exchange to ask why children emerge as objects of the international tourist gaze; what role they play in representing socio-economic change; how children are valued and devalued; why they elicit anxieties, fantasies, and debates; and what these tourist encounters teach us more generally about the nature of human interaction. It examines the role of gender in mediating experiences of social change—girls are praised by locals for participating constructively in the informal tourist economy while boys are accused of deviant behavior. Huberman is interested equally in the children’s and adults’ perspectives; her own experiences as a western visitor and researcher provide an intriguing entry into her interpretations.
Exploring the difficult and contested sites of deindustrialized society on the brink of transformation to either heritage or wasteland, this volume looks at the creative ways that such sites are (re)used and suggests that they are not always merely abject or abandoned. As a result, our understanding of the meanings given to left over spaces is enhanced by an examination of the ways they are used. Ambivalent heritage sites are not always recognized for their potential, although artists and people from different recreational activities, such as industrial sites and parkour, use and experience these places in different ways. The contributors introduce fresh ideas on how to approach these sites and the people invested in them, employing multidisciplinary methodologies from archaeology and heritage studies to ethnography and sociology. Through the use of Northern-European case studies such as a former sanatorium, a prison and the Chornobyl Exclusion Zone, the reader gains a new perspective on these sites of contestation, which are cherished despite their problematic status. The conclusion is that due to the rapid societal change we are experiencing in the contemporary world, heritage professionals must start to acknowledge and deal with the difficulties that ambivalent heritage sites pose.
This edited volume firmly places African history into global history by highlighting connections between African and East German actors and institutions during the Cold War. With a special focus on negotiations and African influences on East Germany (and vice versa), the volume sheds light on personal and institutional agency, cultural cross-fertilization, migration, development, and solidarity.
Ambivalent Transnational Belonging in American Literature discusses the extent to which transnational concepts of identity and community are cast within nationalist frameworks. It analyzes how the different narrative perspectives in texts by Olaudah Equiano, Catharina Maria Sedgwick, Henry James, Jamaica Kincaid, and Mohsin Hamid shape protagonists’ complex transnational subjectivities, which exist between or outside national frameworks but are nevertheless interpellated through the nation-state and through particular myths about liberal, sentimental, or cosmopolitan subjects. The notion of ambivalent transnational belonging yields insights into the affective appeal of the transnational as a category of analysis, as an aesthetic experience, and as an idea of belonging. This means bringing the transnational into conversation with the aesthetic and the affective so we may fully address the new conceptual challenges faced by literary studies due to the transnational turn in American studies.
Seeking help with his basketball game, Shainberg embraced Zen Buddhism in 1951 and was catapulted on a life-long spiritual journey. Alternately comic and reverential, Ambivalent Zen chronicles the rewards and dangers of spiritual ambition and presents a poignant reflection of the experiences faced by many Americans involved in the Zen movement.
The Maternal Experience explores the powerful and dynamic nature of maternal ambivalence and disrupts the conventional narrative of the mother’s lived experience by arguing that encounters with feelings of hatred are both universal and have the capacity to stimulate and enrich her maternal love. The book draws on the author’s personal mothering experiences, those of other women, and examples from film to inspire new introspection about the everyday maternal experience. Lowy takes a psychosocial approach to weave thinking from selected psychoanalytic and contemporary accounts together with personal stories to explore how maternal ambivalence operates, and how mothering is sourced in psychic struggles between loving and hating feelings in an atmosphere that is rife with social and personal expectations and prohibitions. By reworking the experience of maternal ambivalence, the book secures an understanding of the mother’s feelings of hatred as a catalyst for her love and allows these maligned and taboo emotions to be named and reframed into acceptable and transformative feelings. Brought alive by examples from film and first-hand experience, this book is fascinating reading for academics and students of psychology, maternal and women’s studies, and sociology, as well as practitioners in the fields of psychology, social work, medicine and counselling.
Conducting ethnographic fieldwork with children presents anthropologists with particular challenges and limitations, as well as rewards and insights. Children: Ethnographic Encounters presents ten vivid accounts of researchers’ experiences of working with children across a variety of cultural contexts. Part of the Ethnographic Encounters series, the book offers honest reflections on successes as well as failures and shows that in all cases – even those that ‘failed’ – anthropologists can learn something about children’s position in their social world. Going beyond the usual focus on North America and Europe, the text offers comparative insights into the nature of childhood in different societies. The chapters provide first-hand accounts of fieldwork with children in diverse geographical places such as Mexico, the Ecuadorian Amazon, Rwanda, central India, Thailand, Malaysia, and China. The book provides hope, encouragement and inspiration to anyone planning to undertake ethnographic fieldwork with children and provides important insights to students and researchers working in the growing field of anthropology of children and childhood, in childhood studies, and related fields.
The essays turn about a single theme, the loss of the capacity to deal constructively with ambiguity in the modern era. Levine offers a head-on critique of the modern compulsion to flee ambiguity. He centers his analysis on the question of what responses social scientists should adopt in the face of the inexorably ambiguous character of all natural languages. In the course of his argument, Levine presents a fresh reading of works by the classic figures of modern European and American social theory—Durkheim, Freud, Simmel and Weber, and Park, Parsons, and Merton.
Turner examines the manner in which a new world culture represents itself, creates its origins, and constructs and understands the construction of its cultural history. She supports her theory with an analysis of paradigmatic texts by John Richardson, Frederick Philip Grove, Sheila Watson, Robert Kroetsch, and Jane Urquhart that articulate the predicament of the new world writer. Imagining Culture reveals the haunting of language and imagination that attends the search for origins and belonging, and shows how Canadian writers enact the processes of inhabiting the new world and imagining its culture.
Nigeria, a country under a military regime for several years, transitioned to a civilian regime in May 1999. Since this change, violent conflicts between Christians and Muslims have continued to erupt. They constitute one of the gravest dangers facing Nigeria, a country with a population of 189 million people. What have Nigerian religious leaders done about this situation, especially in educational circles? Have they received formal educational training to understand the causes of this violence and especially how to provide alternatives for more peaceful relations within Nigeria? Does the current educational system in Nigeria provide the main ingredients for the promotion of a culture of peace? The absence and neglect of interreligious peace education as part of a peace education core program and the lack of an interreligious curriculum for peace education in the training of religious leaders are the two problems contributing towards the lack of effectiveness of religious leaders in promoting less violent and more peaceful living. The solution to the problem is proposed in this book entitled Interreligious Curriculum for Peace Education in Nigeria. The book develops a one-year curriculum, building on Yoruba, Islamic & Christian conceptions of peace, and teaches how to create safe, caring, spiritual, peaceful and successful interfaith relationships between all Nigerian religious communities. In the long term, the book helps to educate religious leaders to contribute, in themselves and with the help of their respective religious communities, to reducing the growing religious violence in Nigeria.