There is a pressing need for volunteer amateur naturalists to participate in data collection for biodiversity monitoring programmes in Europe. It is being addressed in some countries, but less so in ...others. This paper discusses the results from qualitative research using semi-structured interviews, focus groups and participant observation within nine Participatory Monitoring Network (PMN) organisations in six European countries. The paper examines the features that facilitate recruitment, retention and motivations of volunteers to participate in biodiversity monitoring, including the social and cultural milieus in which they operate. The paper concludes that volunteers place a high degree of significance on their social experience within PMNs. Successful creation and management of PMNs thus requires that similar levels of attention be paid to social aspects of the organisation as are paid to the generation and management of data.
The paper presents a case study of the changes in organisational culture of volunteer biodiversity monitoring organisations and is based on ethnographic research of Bird Watching and Bird Study ...Association of Slovenia (DOPPS). In the authors' opinion, the dynamics of organisation's culture is influenced by the emerging opposition between professionalism on one side and voluntarism on the other. It is explained that professionalism, though being a necessary developmental stage, may have a negative impact on voluntarism and may result in the reduction of the initial altruistic sentiments among members and hence decrease their willingness to participate. On the other hand, if an organisation depends entirely on volunteers, it may not survive and flourish in a changing socio-political environment. The paper is intended to provide a feasible solution for successful development of similar organisations facing constantly changing settings by erasing boundaries between categories of volunteers and professionals, which mitigates the dialectic processes.
The individual experience of everyday city life is essentially an everyday improvisation among other people. It is in urban settings where socially structured formations of daily life meet purely ...individual situated experience in myriads of spontaneously created and shaped assemblages of everyday life. The visual perception of space, sonic orientation in a given place and olfactory plus tactile experience of the environment are the basic aesthetic performances in cultivating a common urban reality. The author discusses specificities of anthropological knowledge derived from first-hand experience of the life of other people in the field. To cope with the complexity of everyday urban improvisation, the author employs two ancient Greek terms to define the space of human interaction: aisthēsis, i.e., sensory perception, and the complex meaning of the Latin verb colere, from which the term culture is derived. The triangulation of everyday improvisation through the sensorial essence of everyday life complements the employment of two other ancient Greek terms, praxis and poiesis. The basic empirical materials used to discuss everyday improvisation in an urban environment are collected narrations of sensory perception and individual lives from sensobiographic walks in Ljubljana, Turku and Brighton. Historically, in the West, the dominance of the senses has shifted from sound, touch and smell, orienting people in orally designed cultural domains, to sight. Smelling is specific embeddedness in place. Its paradoxical position of sensing outside air deeply inside, integrated in breathing, but not always sensing anything special. At the crossroads of distant and close, inner and outer, olfactory experience is simultaneously existentially idiosyncratic and collectively shaped. The paper’s main point is that there are no clear limits between the experienced past and the present. However, both are aesthetically and culturally inscribed in specific registers of individual, social, cultural and embodied memories. The same stands for an ethnographic practice. Everyday life is a continuum of living, weaved together from many discontinuous contingencies. It consists of incongruent, incomplete and chaotic shifts. Repetitive social activities bring order into this everyday mess: rituals and work. For this reason, repetitive music is inevitable for establishing a common ground of the everyday. If ethnography ever touches reality, it is a continuous improvisation in everyday life, shared, collective, and peculiar individual improvisation.
Prispevek razmerje med ?analogno? in ?digitalno? vsakdanjostjo obravnava skozi algoritme, improvizacijo, prostorsko izkušnjo in etnografijo. Odnos med preddigitalnimi in digitalnimi izkušnjami v ...raziskavi izkušnje mestnega okolja v treh evropskih mestih uvede razprava o algoritmih kot temelju človeške kulture s predstavitvijo algoritemskih glasbenih praks, predvsem v učenju in razvijanju slogov jazzovske improvizacije. Preučevanje sodobnega življenja zadeva tri razsežnosti izkušnje: internetno, algoritemsko in digitalno. Vsakdanja uporaba digitalnih algoritmov narekuje tudi premislek o etnografskem raziskovanju. Odgovor se skriva v vmesnosti prostorskih in časovnih izkušenj digitalne etnografije.
In 1940, under Professor Niko Zupanič, the “Seminar of Ethnology and Ethnography” curriculum at the University of Ljubljana comprised comparative ethnology, prehistory, physical anthropology, ...linguistics and ethnography. Zupanič’s successor, Vilko Novak, claimed that ethnology should study “primitive peoples” as well as “common people” in “civilized countries”. Slavko Kremenšek initiated “urban ethnology” in the 1960s, but at the same time reduced it to a historicist approach. He claimed that “ways of life” and folk culture should be considered as the basic distinctive subject of the discipline. Zmago Šmitek and Božidar Jezernik expanded studies of “ways of life” through non-European examples and studies of life in extreme circumstances. They rejected the narrowness of historical and regional limitations of the discipline and reintroduced anthropological elements to the curriculum. Borut Brumen and Rajko Muršič criticized both epistemological limitations and the theoretical weakness of Slovene ethnology. They rejected differentiation between ethnology (the study of European peoples) and cultural/social anthropology (the study of non-European peoples). The author presents the gradual development of curricula in ethnology/cultural anthropology at the University of Ljubljana. He compares topics of teaching and research since their beginning and discusses perspectives of the discipline in Slovenia through an assessment of its current epistemological, methodological and disciplinary approaches.
Uvodnik v tematski sklop Antić Gaber, Milica; Muršič, Rajko
Ars & humanitas,
12/2008, Volume:
2, Issue:
2
Journal Article
Peer reviewed
Open access
V zadnjem času smo priča povečanemu zanimanju za telo v vsakdanjem življenju in v naših vsakdanjih praksah, pa tudi v družboslovnih in humanističnih raziskavah in analizah. Pri tem zagotovo ...prednjačijo mediji, ki nas zasipavajo s podobami idealnih, zdravih, zagorelih, lepih, vitkih teles, ki so tako rekoč povprečnemu človeku/ženski nedosegljive. Ti isti mediji nas po eni strani posiljujejo z mnogimi dobrotami, recepti, hrano, po drugi pa s podobami vitkih teles, kar skorajda nujno vodi do frustracij ali pa do različnih oblik trpinčenj lastnega telesa. Ta se lahko kažejo v obliki občasnega hujšanja, anoreksije, bulimije, kompulzivnega prenajedanja, ortoreksije, bigoreksije (pretirane fizične aktivnosti) ipd. Če pa to ni učinkovito ali ni zadosti hitro, se je tudi za težave našlo zdravilo – oz. zdravnik – lepotni kirurg, ki nam izreže, zmanjša ali poveča tisto, kar hočemo oz. česar nočemo. Poraslo je tudi zanimanje za zdravo telo – ljudje hočejo, da bi bili videti zdravo, se počutiti zdravo, zato jejo zdravo hrano, se ukvarjajo s športom, skratka skrbijo za svoje telo.
Telo je hkrati del posameznika/posameznice, obenem pa je lahko njen/ njegov objekt oz. projekt – če se odločimo, ga bomo oblikovali tako, da bo krepko ali krhko, obilno ali skoraj shirano, lahko si okrepimo/povečamo ali zmanjšamo ta ali oni del, možnosti so stvar naše domišljije in časovno
finančnih možnosti. Ta interes je, kot je opozoril že Bourdieu (1984), najbolj prisoten pri t.i. novem srednjem razredu, najverjetneje se je v zadnjem času razširil tudi na druge sloje.
Telo pa ne predstavlja le stvar zanimanja posameznikov in posameznic ampak tudi oblasti oz. politike. Če pritrdimo Foucaultu, se je oblast pravzaprav vedno zanimala za telesa svojih podrejenih. Že davno tega so bila telesa predmet nadzorovanja in kaznovanja, telesne kazni so bile prve oblike kaznovanja neubogljivega ljudstva in za razliko od danes so bila ta kaznovanja vsem na ogled in v opozorilo. Zdi se, da oblast/politika teles ni nikoli izpustila iz svojega primeža, le da so se oblike nadzorovanja in kaznovanja spreminjale/spremenile – predvsem najbrž to velja za ženska telesa.
Telo je bilo, je in bo predmet zanimanja različnih ved in polj. Čeprav je bilo videti, da si ga je najprej za ekskluzivno polje svojega delovanja privzela medicina, pa se z njim ukvarjajo (je predmet njihovega raziskovanja) tudi druge vede oz. znanstvene discipline od sociologije in antropologije, študijev spola, umetnostne zgodovine, literarne zgodovine in drugih. Večkrat ponovljena modrost, da nimamo svojega telesa, temveč smo telo, je v sodobnem družbosovju in humanistiki postala prežvečena puhlica. In prav zato, ker nas vabi v objem najbolj duhamornega vulgarnomaterialističnega redukcionizma, jo je vredno od časa do časa premisliti. Imeti telo ali biti telo? Frommovska dilema sploh ni na izbiro: človeštva si ni mogoče predstajati v breztelesnem ali bognedaj! raztelešenem stanju. Celotno človeštvo, ki edino ustvarja, posreduje, uporablja in preobrača simbole, skratka “simboli”, če smeva uporabiti glagol, ki si ga je neuspešno zamislil Leslie White, ustvarja neskončne nize neopredmetenih zamisli, a nikakor ne more ustvariti enega samega simbola, torej predmeta, ki omogoča reprezentacijo, tako da ga postavimo na mesto nečesa drugega, ne da bi se za to pomučilo v potu svojega obraza. Še več, največje skrivnosti, kar si jih lahko zamislimo, izhajajo iz nizov telesih drž in sporočil, ki jih prevzemamo od drugih brez simboljenja.
Če smo še pred tremi desetletji govorili skorajda samo o strukturah (ne da bi dobro premislili paleto pomenov tega danes skorajda pozabljenega koncepta), pa pred desetletjem in pol o tekstih in njihovem »branju«, si danes ne moremo predstavljati humanistične razprave, ki ne bi umeščala razumevanja človeške sporočilnosti na raven neposrednih človeških dejavnosti. Pri tem v glavnem ne gre za obujanje pragmatizma, ki bi ga spodbujala prevlada anglosaške teoretske misli, niti za slepo sledenje vmes skorajda pozabljenim spoznanjem o telesnem ustroju človeških svetov Merleau-Pontyja, temveč za premik, v katerega nas sili soočanje z dogajanji v resničnem svetu, na katera se moramo ustrezno odzvati kot raziskovalci in raziskovalke.
Pričujoči tematski sklop revije Ars et Humnitas prinaša pestro paleto različnih pristopov in prikazov telesa v polju družboslovja in humanistike od teoretskih razprav v okviru post-fenomenološke sociologije telesa, tematiziranja telesa v odnosu do zdravja in plesa, pa vse do razprav o lepotnem idealu telesa v florentinskem slikarstvu, golote in spola v žanru akta ter pomena fotografij (ki predstavljajo zamrznjena telesa), s pomočjo katerih je mogoče odstirati osebne zgodovine.
Kulturna dediščina je izvirno upravni in birokratski koncept, ki je šele v zadnjih treh desetletjih prešel tudi v strokovno rabo. K nastajanju Unescove Konvencije o varovanju nesnovne kulturne ...dediščine so pomembno prispevali etnomuzikologi in folkloristi, toda v Sloveniji je prišlo do nesorazmerja pri vnosih v nacionalni register, ki zadevajo petje in glasbo. Ključno za kulturno dedišcino je njeno razmerje z državo in skupnostmi, ki ga morajo upoštevati tudi strokovna ravnanja. V slovenskem zakonu zamolčana etnološka kulturna dediščina bi morala prva integrirati doslej ločena področja njenega varovanja.
Based on a detailed ethnographic description of the situation in an improvised musical and dance event, which was concluded with a banal everyday situation, the author problematizes fashionable ...notions of ontological plurality. By employing a philosophical conceptualisation of ontology, he stresses that it is not possible to observe manifold realities without living in a shared banal reality of the everyday, which is in the first place both the ethnographer's reality and his/her research. Therefore, it is not possible to separate ontology from epistemology, unless one produces naturalised metaphysical appearances.
Članek opiše, kako se je med pandemijo covida-19 spremenila etnografija in kako so v kriznem času do ljudi dostopali raziskovalke in raziskovalci načinov življenja. Avtorja na podlagi izkušenj med ...pandemijo predstavita možnosti za posodobitev, obogatitev in nadgradnjo etnografije s pomočjo digitalnih tehnologij, ki odpirajo nove raziskovalne možnosti ter vzpostavljajo platforme za terensko raziskovanje, pri katerem lahko sobivamo z ljudmi v času, ne pa nujno tudi v prostoru. Ključne besede: kriza, etnografija na daljavo, hibridna etnografija, foteljska antropologija, informacijske in komunikacijske tehnologije, digitalne tehnologije
PDF