The Meaning of Whitemen

Bashkow, Ira

doi:10.7208/chicago/9780226530062.001.0001

Cited by 214 publications

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“…Phil Parnell (1992) could only understand how activists in a Manila squatter movement treated him (occasionally) by seeing when and how they viewed him as comparable to government officials they also had to manage. Ira Bashkow (2006) proposes that simply asserting that he was a white man doing fieldwork is not an illuminating enough claim to explain his subject position; he has to understand how Orokaiva people think about whiteness and the other white people they have previously encounters, and who Orokaiva are likely to compare him to. In short, to begin one's ethnography with early Bakhtin's insight might not, as many ethnographies currently do, involve describing what one's subject position is in the terms that U.S. anthropologists use as a quick and slightly too abbreviated a shorthand for complex historical trajectories-gender, ethnicity, sexuality, age, and class.…”

Section: Resultsmentioning

confidence: 99%

Reprises: Seeing like an author: early Bakhtin for anthropologists

Gershon¹

2020

Suomen Antropologi

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How would the anthropology of the 1990’s have been different if anthropologists understood what it meant to be a writing subject describing Others the way that Bakhtin did? These questions are undercurrents in this essay, as I summarize what early Bakhtin has to offer contemporary anthropology so that you, gentle reader, might make a more informed decision about whether it is worth tackling this exhaustingly dense prose yourself, since these are manuscripts less concerned with specific novels or utterances than with the nature of Being and the underlying relationality of the self.

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Section: Resultsmentioning

confidence: 99%

Reprises: Seeing like an author: early Bakhtin for anthropologists

Gershon¹

2020

Suomen Antropologi

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“…Colonial power relations, he concludes, simply "did not fit the Manichaean image of a morally unambiguous opposition between colonizing master and colonized victim, domination and powerlessness." 19 This stark model of "dominance-dependence" used to provide a crucial underpinning for dualistic urban models in the colonial context. Having the capacity to create separate and divided cities implies that Europeans possessed the ability to command and shape space according to plan.…”

Section: Deconstructing Certainties Dissolving Boundariesmentioning

confidence: 99%

Between Fixity and Fantasy: Assessing the Spatial Impact of Colonial Urban Dualism

Bissell

2011

Journal of Urban History

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This essay seeks to historicize shifting views of colonial urbanism since the 1960s. Dualistic oppositions once dominated scholarly understandings of colonial cities, but more recently postcolonial visions of hybridity and indeterminacy have come to the fore. More than shifts in academic paradigms are at stake; indeed, such divergent discourses raise critical questions as to how we should interpret urban forms and processes more generally. Instead of championing either side, the author seeks to bring these ostensibly divergent perspectives together, arguing for a more integrated historical and analytic approach to urban landscapes. Rather than opposing colonial accounts and postcolonial narratives, materialism and discourse, social sciences and humanities, the real and the ideal, we need to articulate these frameworks in order to grasp the actual complexities of colonial urban dynamics. Analyzing flawed urban interventions in East Africa, the author shows how colonial dualities were often asserted but rarely imposed, simultaneously informed by fantasies and yet all too real.

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“…His complement was the “moral European” (cf. Bashkow 2006) who would be capable of recognizing local people as equals. These ideas embodied aspirations and hopes for overcoming the moral incoherence of the colonial encounter (cf.…”

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Kenelm O. L. Burridge (1922–2019)

Jørgensen

2020

American Anthropologist

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Kenelm Burridge, a pioneer in the study of cargo cults, millenarian movements, and religious change, passed away on May 21, 2019, in North Vancouver, BC. An original and wide-ranging thinker who drew attention to the moral dimensions of colonial encounters, he taught anthropology for two decades at the University of British Columbia. Born in Malta to a Maltese mother and British father, Burridge spent much of his early childhood in Lucknow, India, where his father was a medical officer, before being sent to boarding school in the United Kingdom. When World War II began, he joined the Royal Navy, and in 1943 a German destroyer sank his submarine off Naples. 1 He was wounded and interned in a POW camp near Milan, but escaped into the mountains and reached Allied lines with the help of farmers and shepherds who sheltered him along the way (Burridge n.d.a). This experience, which he later remembered as one of the happiest times of his life, led him to resign his lieutenant's commission after the war to pursue anthropology at Oxford.

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The Meaning of Whitemen

Cited by 214 publications

References 0 publications

Reprises: Seeing like an author: early Bakhtin for anthropologists

Reprises: Seeing like an author: early Bakhtin for anthropologists

Between Fixity and Fantasy: Assessing the Spatial Impact of Colonial Urban Dualism

Kenelm O. L. Burridge (1922–2019)

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