Teacher training in «multicultural» Sweden

Este texto se presentó como comunicación al II Congreso Internacional de Etnografía y Educación: Migraciones y Ciudadanías. Universidad Autónoma de Barcelona, Barcelona, 5-8 Septiembre 2008This paper builds on the experience of the on-going, mainly ethnographic, research project called Teacher training in' multicultural' Sweden. Class, gender and ethnicity. In this multi-disciplinary project a number of scholars conduct research through participant observation in, and through the study and analysis of documents from, a number of teacher training colleges in Sweden. In this paper I will use empirical material gathered from two teacher training colleges to discuss this basic issue. One college is situated in a suburb outside Stockholm and it consciously portrays itself as a college for 'multicultural' students who will later teach in 'multicultural' suburbs. The other college is situated in a small town and although 'multiculturalism' is seen as important in the educational system students with mainly 'Swedish' background are recruited. In the first college 'differences' are lauded and students are encouraged to ponder upon and develop their ethnic profile. In the second 'similarities' are more taken for granted. I will argue, however, that within these colleges 'differences' and 'similarities' are not only discussed but actually created against a backdrop of macro-constraints which are not much scrutinized within these colleges

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TO SEE OR NOT THE SEE THE SO

Teacher training in "multicultural" Sweden

This paper builds on the experience of the on-going, mainly ethnographic, research project called Teacher training in' multicultural' Sweden. Class, gender and ethnicity. In this multi-disciplinary project a number of scholars conduct research through participant observation in, and through the study and analysis of documents from, a number of teacher training colleges in Sweden. In this paper I will use empirical material gathered from two teacher training colleges to discuss this basic issue. One college is situated in a suburb outside Stockholm and it consciously portrays itself as a college for 'multicultural' students who will later teach in 'multicultural' suburbs. The other college is situated in a small town and although 'multiculturalism' is seen as important in the educational system students with mainly 'Swedish' background are recruited. In the first college 'differences' are lauded and students are encouraged to ponder upon and develop their ethnic profile. In the second 'similarities' are more taken for granted. I will argue, however, that within these colleges 'differences' and 'similarities' are not only discussed but actually created against a backdrop of macro-constraints which are not much scrutinized within these colleges

Hierarchies of trade in Yiwu and Dushanbe: the case of an Uzbek merchant family from Tajikistan

This article focuses on the trading trajectory of an Uzbek family of merchants from Tajikistan. This family runs businesses in both Tajikistan’s capital, Dushanbe, and China’s famous international trading city: Yiwu. The analysis is centred on the accounts placed by Tajikistan’s Uzbek merchants about their historically sustained experience, often across several generations, in trading activities. These merchants’ claims of belonging to a ‘historical’ trading community rather than being ‘newcomers’ to long-distance commerce are articulated in relation to notions of ‘hierarchies of trade’ as they evolve in a twofold relational model linking Yiwu’s Changchun neighbourhood and Dushanbe. I suggest that the forms of conviviality enacted in Yiwu’s Changchun neighbourhood need to be understood in terms of the historical, multinational and transregional contacts that have occurred within the spaces of the former Soviet Union, as well as along the China-Russia and China-Central Asian borders. Equally, the hierarchies of trade of Uzbek merchants from Tajikistan in Yiwu’s Changchun neighbourhood cut-across markers of identity that juxtapose the roles of Tajik and Uzbek communities in Tajikistan’s contemporary politics and economics

Affective, parochial or innovative? Aleppo traders on the margin of global capitalism

This article scrutinizes three different, and possible, ways to depict traders in contemporary Aleppo. They can be seen as sharing a distinct culture, as representatives of the petite bourgeoisie, or as examples of entrepreneurs. While all these approaches tell us something about the Aleppo traders, these approaches have great limitations, not least since the latter two – each in its own way – are utility-oriented. It is, I will rather argue, important to analyze Aleppo traders as affective, parochial and innovative, at the same time. Although Aleppo traders find themselves on the margins of global capitalism, they can, in fact, be studied in order to understand salient features of the contemporary world. We have a new affective economy where personalities, emotions and sensibilities are put on the market. The article is based on material collected during social anthropological fieldwork in Aleppo between 1997 and 2003, but mainly carried out in 1998-1999.Cet article analyse trois façons différentes mais toutes concevables de dépeindre le commerçant d’Alep aujourd’hui. On peut en effet le considérer comme faisant partie d'une culture distincte, ou bien comme un représentant de la petite bourgeoisie, ou encore comme un modèle d’esprit d’entreprise. Bien que toutes ces approches soient éloquentes elles sont aussi très limitées, surtout les deux dernières qui sont – chacune à sa manière – à orientation utilitaire. Je partirai donc du point de vue – le mien – qu’il est préférable d'analyser le commerçant d'Alep sous ses trois aspects - affectif, paroissial et innovateur – en même temps. Même si le commerçant d'Alep est en marge du capitalisme mondial, son étude peut mettre à jour les traits les plus saillants du monde contemporain. Il s’agit d’une nouvelle économie affective où des personnalités, des émotions et des susceptibilités sont mises sur le marché. L'article est basé sur le matériel recueilli lors de mes travaux d’anthropologie sociale sur le terrain à Alep entre 1997 et 2003, et principalement en 1998-1999