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| Books Articles Curating Conférences Web Sites Interviews Catalogues |
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She was to see it was so: Tableaux Mouvants of Living Landscapes
Suomen Anthropology, n°44
Journal Finnish Anthropological Society |
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She was to see it was so: Tableaux Mouvants of Living Landscapes
Suomen Anthropology, n°44
Journal Finnish Anthropological Society |
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TOTEM n° 78 Le magazine du musée d'ethnographie de Genève
Quand les esprits se manifestent |
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Quand les esprits se manifestent
TOTEM n° 78
Le magazine du musée d'ethnographie de Genève
Dans le cadre de l'exposition :
Afrique : les religions de l’extase
Du 75 mai 2075 au 6 janvier 2019Au MEG chaque exposition est la promesse d’un voyage. À partir du 75 mai prochain, escale en Afrique, à la découverte des cultures religieuses de ce continent.
L’exposition «Afrique. Les religions de l’extase» révèle la richesse des pratiques religieuses africaines. Tout au long du parcours, le public plonge dans une atmosphère de mysticisme et découvre la ferveur des croyants. |
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Given Time / Rina Sherman
LIGHT
A Journal of Photography and Poetry
HUMAN
Inaugural Issue
featuring the photography of
Rina Sherman
December 2016 |
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Exchanges in multimedia ethnographic fieldwork
As experienced during The Ovahimba years – Les années Ovahimba:
An ethnographic study in text, film and photography: Namibia – Angola 1997 -2004
Trabalhos de Antropologia e Etnologia 53-55 (2015): 164-194 |
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Exchanges in multimedia ethnographic fieldwork
As experienced during The Ovahimba years – Les années Ovahimba
An ethnographic study in text, film and photography:
Namibia – Angola 1997 -2004
In this presentation, as an ethnographer using multiple media in field research,
I will examine how the exchanges between members of the Ovahimba community
and me came into play in observation, study and documentation of their cultural
heritage. Through an overview of the techniques and methods used in the different
disciplines (film, video, photography, text and sound), I will show how I adapted
my approach in relation to members of the community, and by extension, to the
emotions and affective phenomena inferred by our exchanges. I will explore the
relationship that developed between community members and myself, as inspired
and sometimes provoked by the presence of recording tools (video, text, sound and
photographic). I will also reflect on the effect that my seven years of stay in the field
had on our respective lives (during and after), as well as on the body of multimedia
data gathered during my sojourn.
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Reading Between the Lines: Understanding Assistants in Fieldwork
Reconstruction 9.1 (2009), Fieldwork and Interdisciplinary Modes of Knowing, Vibha Arora and Justin Scott-Coe, Eds. |
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Reading Between the Lines:
Understanding Assistants in Fieldwork
Abstract: In this presentation I will look at the various levels of interaction between the three agents, the researcher, the assistant and members of the community within which research is being conducted within the context of my fieldwork amongst the Ovahimba people over a period of seven years. The potential interaction between these three agents are manifold and can be questioned in a number of ways, of which: What the researcher wants, what the assistant thinks the researcher wants, what the assistant wants in terms of his or her respective relationships with the researcher and members of the community, what members of the community want from the assistant and also through the assistant from the researcher. I will also examine how research methods were adapted to the level of skills of assistants and how in turn the assistants' skills influenced research methods, as well as why finally, I decided to work without assistants and outsource the skills I did not have, e.g. Word by word translation from Otjiherero to English. Various case studies will be referred to throughout, most notably the dramatic case of Tjomihano, the only assistant that was a member of the local community.
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When Elsewhere Becomes the Here and Now: Seven Years of Fieldwork with the Ovahimba
AnthropoPages, Terrains vécus : Terrains revécus, Edition Ici et Ailleurs, GRAEA, no. 5-6, March 2006. |
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When Elsewhere Becomes the Here and Now:
Seven Years of Fieldwork with the Ovahimba
Abstract: This article is about the experience of the ethnographer once he establishes himself in the field and inevitably to a lesser or greater degree becomes part of the process he has come to observe and study. Fieldwork constitutes a special time in the evolution of an ethnographer and is considered to be not only the basis of ethnographic research but also an essential experience in the formative years of any scholar. From 1998 to 2004 I lived with the Headman of Etanga, the late Ukoruavi Tjambiru and his family at their homestead on oHere hill in the outskirts of Etanga, a settlement situated in the Kunene Region of Namibia.
The principal aim of my field study was to document the evolution of the everyday and ritual life of an Ovahimba family and their relatives and friends over a period of seven years. The focus of this documentation includes initiation, funeral and possession rites as well as the rapport that developed over time between members of the community and the unexpected visitor on an extended stay I was.
To order, contact: Edition du GRAEA
Groupe de Recherches et d’Actions en Ethnologie et Anthropologie
« Ici et Ailleurs » Association Loi 1901
5 Chemin Jardin du Temple – 34590 Marsillargues.
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Les années Ovahimba
Le film africain & Le film du sud, novembre 2002, no. 41, pp 45-56 |
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Les années Ovahimba
Ma relation avec les Ovahimba s'inscrit dans le paradoxe d'un peuple qui se trouve confronté aux valeurs croisées de deux mondes qui se rencontrent, le leur et celui du développement et de l'urbanisation. Les Ovahimba poursuivent leur pratique de culte des ancêtres, leur rites de passage, leurs cérémonies de musique et de danse, tout en étant aux prises avec les conséquences de la scolarisation sédentaire, la disponibilité de l'olcool, la permanence des points d'eau pour l'approvisionnement, et les obstacles pour entrer dans l'économie monétaire.
Les années Ovahimba cherche à capter cet air du temps.
+ d'INFO
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The World Turns Like the Horns of a Kudu: From the Self to the Other and Back
Die Republikein, 2002 |
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The World Turns Like the Horns of a Kudu:
From the Self to the Other and Back
Excerpt: I started my anthropological studies with Professor Hammond-Took in South Africa. I was a music student at the time. In addition to being initiated to notions as diverse as kinship, potlatch, gift, return gift, and joking relationships, amongst others, Johnny Clegg, then junior lecturer, gave a tutorial on the role of the compound housing system for single male migrant labourers in the mining industry of South Africa. The rural and somewhat idyllic traditional model stood in stark opposition to the urban industrial version of the reality of those who had left their homelands to work in the mining industry. The discovery of these dimensions of South African life contributed to my decision to leave for France in 1984.
In Paris, I pursued my studies with Jean Rouch whose interpretation of Cinéma direct resulted in the practice of shared anthropology. My first field experience was in the wastelands of Page View after the authorities demolished and reclassified it as a white residential area. A woman stumbled onto the makeshift set of a film I was making at the time, Chicken Movie. Cluck!, an urban poem exploring the zeitgeist of Johannesburg's sub-culture of the early 1980's. The woman was drunk and needed food. In front of one of the few remaining buildings, an Indian Temple, she started singing her version of an Afrikaans religious song with which I grew up: "Wat se vriend is jy dan Jesus, jy wat ons van pot en huis ontdaan?"[ii] She was just one of the many victims produced by the imposed physical separation of people such as practicedin South Africa at the time. What causes that moment to stand out in my memory is the myriad of cultural references it captured: Indian, Afrikaans, Calvinism, the avant-garde sub-culture, and the extreme poignancy of the situation in South Africa at the time.
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Thus Came The Ovahimba Years
Die Republikein, 1998 |
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Thus Came "The Ovahimba Years"
Excerpt: A biting wind was sweeping over the Esplanade des Invalides. I looked at an identity photo taken earlier that morning, and for the first time, the toll the years in exile had taken, was visible. I pulled my scarf over my chest and buttoned up my coat. I crossed the great central boulevard, and pushing ahead, I muttered: “I have to go, I have to continue.” Minutes later I reported at a side entrance of the Ministry of Foreign Affairs on the other side of the Esplanade. A small man invited me to follow him as he trotted down a corridor to a palatial office overlooking the Quai d’Orsay and the river Seine. Tucked in behind her desk, sat a petite lady and to the side, her husband. She was the future French Ambassador to South Africa, he her writer husband. I was to teach her Afrikaans to prepare her upcoming diplomatic sojourn in South Africa; he was sitting in for good measure. We had hardly greeted each other when the husband asked how one would saythe words bonjour and Dieu in Afrikaans. “Goodmorning, God,”[1] I said, and remained standing there, in my coat, with the inadvertant salutations to the Supreme Being still ringing in my ears.
I related this incident to an acquaintance working as a psychologist at Sainte Anne Hospital, an institution for the mentally disturbed. As she looked at me blankly, I thought I could see the years of psychological, psychiatric and psychoanalytical experience reel through her mind. Then she looked away and simply remarked: “Then of course, all of us are invalids!” and told me about the “Hôpital des Invalides” at the upper end of the Esplanade, where, during The Great War, the maimed, les gueules cassées, or broken faces, were hidden from the public eye…
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Le dit et le non-dit en "no man's land'
Institut de Sociologie de l'Université de Bruxelles : Civilisations, Vol 35, No.1, 1986. |
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Le dit et le non-dit en "no man's land" :
l'identite culturelle dans les médias en Afrique du Sud
Civilisations, Vol 35, No.1, 1986
ACTES DES JOURNEES D'ETUDES DES 24 ET 25 MARS 1986
"LE RACISME DEVANT LA SCIENCE" (1986), pp. 69-83, P: 15
Institut de Sociologie de l'Université de Bruxelles
http://www.jstor.org/stable/41229314
Synthèse des Communications de la première journée du colloque
"Le Racisme devant la Science" (extrait)
Paule Bouvier
"Rina Sherman nous rapporte le témoignage direct d'une Sud-Africaine, dans son exposé intitulé : "Le dit et le non-dit en 'no man's land' : l'identite culturelle dans les médias en Afrique du Sud".
Au-delà du discours officiel parlant de la préservation de l'identité culturelle, la politique invariablement poursuivie par le gouvernement de Prétoria vise à la destruction culturelle de la population non-blanche."
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Abstract
The problem of cultural identity in a country as torn as South Africa, is posed in particular terms. Because of the concentration of power in the hands of a minority, the majority of the population is undergoing a process of conditioning and cultural loss in the various spheres of its existence, a process which is undermining the majority's own structures. Language, which is the very cement of culture; laws, which straitjacket every category of relationschip; the media, which are firmly in the government's hands; so many tools with which to manipulate opinion and to spread the dominant conservative ideology. Far from being a crude and brutal process, this denaturalisation of reality is more a matter of omissions, of silences, and of the way in which the facts are put across. This type of situation engenders withdrawal and alienation. There are different stages of withdrawal : physical, intellectual, cultural, political, and so on. Access to culture in its various forms should be available to everyone as of right, yet this is evidently not the case in South Africa. |
| Arts |
Pierre-Luc Bartoli – Recent Paintings
Catalogue, 2010 |
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Pierre-Luc Bartoli – Recent Paintings
I first met Pierre-Luc Bartoli in 2004 under rays of light streaming through the glass roof the glass roof of his Paris studio in the Faubourg St. Antoine. I remember the paintings, still fresh, almost dripping with paint, and now that they have dried, and are reproduced here, I look through the pages and go back a little in time.
With Bartoli, the themes change with his obsessions, and come to the fore through their visual and physical qualities, as a pretext, as a trigger to painting. Bartoli has always painted strange genre scenes. Here we discover his principal themes of exploration: libraries, subway crowds, drinkers and smokers that form a synthesis of his previous technical and stylistic explorations. As I turn these pages, the paintings and the themes follow one another like the scenes of a film, evoking a sensation of fleeting form and movement...
Rina Sherman
Paris, January 2010
Pierre-Luc Bartoli: Figuration in movement
by Rina Sherman
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