Rêves et visions chez les Amérindiens : " produire un ours "

Rêves et visions chez les Amérindiens : "produire un ours "De nombreuses sociétés amérindiennes font des distinctions entre de multiples types de rêves, en particulier le rêve " lucide " dans lequel les personnes endormies prennent conscience qu'elles sont en train de rêver mais demeurent en état de rêve et dirigent les actions de leurs âmes, de leurs ombres, de leurs sois ou de leurs doubles. Les peuples autochtones ont également développé des traditions narratives et des prestations musicales complexes, ainsi que des méta-commentaires sophistiqués, à propos des processus et des produits du rêve. Leurs systèmes classificatoires et leurs theories du rêve sont étroitement liés à des conceptions de la personne et à des codes linguistiques spécifiquement locaux. Le récit de rêve, de vision ou de mythe s'accompagne de l'usage marqué de certaines particules linguistiques, qui exigent du narrateur qu'il adopte une attitude particulière envers la valeur de vérité d'une affirmation. Le statut épistémologique du rêve dépend de ces particules, appelées " indicateurs " (evidentials).To Cause a Bear : Dreams and Visions among AmerindiansMany Amerindian societies recognize a multiplicity of types of dreams that include " lucid " dreaming, in which sleeping individuals become aware of dreaming but remain in the dream state, directing the actions of their souls, shadows, selves, or doubles. Native peoples have also developed complex narrative traditions and musical performances, together with sophisticated metacommentaries, that concem the processes and products of dreaming. Their classificatory Systems and theories of dreaming are closely tied to locally spécifie psychologies and linguistic particles that require a speaker to adopt a particular stance toward the truth value of a statement These particles, known as " evidentials ", bear directly on the epistemology of dreaming

A tradição analógica e o surgimento de uma antropologia dialógica

Franz Boas (1921:468) e Stith Thompson (1929: XVII) observaram, há muito tempo, que parecia não haver quase nenhum “mito autêntico sobre a criação” na América do Norte indígena, com o que eles queriam, aparentemente, se referir aos mitos de origem, segundo o modelo metafísico do Gênesis I, João I, e, por falar nisso, segundo a Metafísica de Aristóteles. Mas Boas mencionou que há, ao norte da Califórnia, mitos nos quais “a criação espontânea” acontece (1921:468). Ao relermos as versões Maidu e Kato desses mitos, vemos que o que acontece é que há dois criadores, masculino e feminino, e que ambos se acham presentes num mundo que possui existência física já no começo da estória (Thompson, 1929:24-37). As mudanças que então se operam no mundo se concretizam quando esse homem e essa mulher mantêm um diálogo ”” não há nenhum ser solitário e masculino que diz: “Que isto ou aquilo seja feito.” Um diálogo semelhante acontece no Popol Vuh, o livro sagrado dos Quichê-Maia'-, e constitui uma profunda rejeição contra o livro do Gênesis (Tedlock, 1183: cap. 11)

When does the action start and finish? Making the case for an ethnographic action research in educational research

This paper explores how ethnographic and action research methodologies can be justifiably combined to create a new methodological approach in educational research. It draws on existing examples in both educational research and development studies that have discussed the use of ethnography and action research in specific projects. Interpretations of ethnography and action research are developed that aim to minimise the epistemological differences between them. The paper also contextualises an ‘ethnographic action research’ approach with reference to an example of the author’s research into participation in three ‘reception’ (first year of schooling) classes in the United Kingdom. It is argued that research into the theme of participation in early years education, using participative methods, was particularly suitable for this new methodological approach

The interview as narrative ethnography : seeking and shaping connections in qualitative research.

Acts of counter-subjectification in qualitative research are always present but are often submerged in accounts that seek to locate the power of subjectification entirely with the researcher. This is particularly so when talking to people about sensitive issues. Based on an interview-based study of infertility and reproductive disruption among British Pakistanis in Northeast England, we explore how we, as researchers, sought and were drawn into various kinds of connections with the study participants; connections that were actively and performatively constructed through time. The three of us that conducted interviews are all female academics with Ph.Ds in anthropology, but thereafter our backgrounds, life stories and experiences diverge in ways that intersected with those of our informants in complex and shifting ways. We describe how these processes shaped the production of narrative accounts and consider some of the associated analytical and ethical implications

Disruption, control and coping: responses of and to the person with dementia in hospital

This qualitative study aimed to gain insight into the experience of hospitalisation from the perspectives of the older person with dementia, their family care-giver and other patients sharing the ward (co-patients). Non-participant observation of care on 11 acute hospital wards was supplemented by 39 semi-structured interviews with 35 family care-givers and four co-patients following discharge. Constant comparative analysis produced the core problem facing all those involved: disruption from normal routine meaning that the experience of hospitalisation was disrupted by the presence and behaviour of the person with dementia. Disruption adversely affected the person with dementia, triggering constructive, disengaged, distressed and neutral behaviours. Using Kitwood's model of person-centred care, these behaviours were interpreted as attempts by the person with dementia at gaining a sense of control over the unfamiliar environment and experience. Family care-givers' lives and experiences both inside and outside the hospital were disrupted by the hospitalisation. They too attempted to gain a sense of control over the experience and to give a sense of control to the patient, co-patients and staff. Co-patients experienced disruption from sharing space with the person with dementia and were left feeling vulnerable and sometimes afraid. They too attempted to gain a sense of control over their situation and give some control by helping the person with dementia, the family care-giver and the staff

'Working out’ identity: distance runners and the management of disrupted identity

This article contributes fresh perspectives to the empirical literature on the sociology of the body, and of leisure and identity, by analysing the impact of long-term injury on the identities of two amateur but serious middle/long-distance runners. Employing a symbolic interactionist framework,and utilising data derived from a collaborative autoethnographic project, it explores the role of ‘identity work’ in providing continuity of identity during the liminality of long-term injury and rehabilitation, which poses a fundamental challenge to athletic identity. Specifically, the analysis applies Snow and Anderson’s (1995) and Perinbanayagam’s (2000) theoretical conceptualisations in order to examine the various forms of identity work undertaken by the injured participants, along the dimensions of materialistic, associative and vocabularic identifications. Such identity work was found to be crucial in sustaining a credible sporting identity in the face of disruption to the running self, and in generating momentum towards the goal of restitution to full running fitness and reengagement with a cherished form of leisure. KEYWORDS: identity work, symbolic interactionism, distance running, disrupted identit

Tied to the worldly work of writing: parent as ethnographer

Parent narratives have contributed to ethnographic accounts of the lives of autistic children (Kelly, 2005) but there are fewer examples of parents producing their own autoethnographies. This paper explores the affordances of an online blog for enabling a parent of an autistic child to produce a written record of practice which may be considered 'autoethnographic'. Richardson’s (2005) framework for ethnography as Creative Analytic Process is applied to extracts from a blog post in order to consider its contribution; reflexivity; aesthetic merit; and impact. The paper addresses the methodological and ethical implications of reconceptualising parents as researchers and the potential contribution of new writing platforms to the development of auto/ethnography. Key words: Autism, Auto/ethnography, Blog, Disability, Mothe