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Grassroots leadership and media technologies: bibliographic references

May 30, 2008

I put this query to the Media Anthropology Network mailing list a few days ago:

I’m writing about local leadership and digital technologies in a suburb of Kuala Lumpur. Can anyone suggest existing ethnographic studies of local/grassroots leaders and their political uses of media technologies (incl. non-digital) from any historical period and geographical region? So far I’ve only been able to come up with:

*Jack Goody on how literacy (‘knowing book’) gave young Ghanaian leaders an advantage over illiterate elders in 1950s.
* Dorothea E. Schulz. 2006. Promises of (im)mediate salvation: Islam, broadcast media, and the remaking of religious experience in Mali. American Ethnologist, Vol. 33, No. 2, pp. 210–229.
* Terry Turner’s chapter in Media Worlds (eds. Ginsburg, Abu-Lughod, Larkin) has some discussion of Kayapo leaders and video cameras.

All other leads most welcome”
 

These are some suggested readings from list subscribers – plus John Gledhill and one or two more refs of my own (with many thanks to Mark A. Peterson, Thais Machado-Borges, Elisenda Ardevol, Brian Street, Enrico Maria Milic and Aïssatou Mbodj)

Ahmed, Akbar S.  1986  Death in Islam: The Hawkes Bay case.  Man 21(1): 120-134.

Aufderheide, Pat. 1995  The Video in the Villages Project: Videomaking with and by Brazilian Indians. Visual Anthropology Review 11(2): 82-93.

Barber, K., ed. (2006). Africa’s Hidden Histories: Everyday Literacy and Making the Self. Bloomington, Indiana University Press. Some contributions in this volume focus on the role local entrepreneurs (such as journal editors) were able to play in politics through their uses of media.

Bernard, H. Russell.  1974.  Scientists and policy makers: An ethnography of communication.  Human Organization 33(3): 261‑275.

Bilu, Yoram and Eyal Ben-Ari  1992. The Making of Modern Saints: Manufactured Charisma and the Abu-Hatseiras of Israel.   American Ethnologist 19(4): 672-687.

Bob, Clifford (2005) The marketing of rebellion: insurgents, media, and internatinal activism. Cambridge University Press.

Bräuchler, B. 2005. Cyberidentities at War: Der Molukkenkonflikt im Internet. Bielefeld: transcript.

Bunzl. Matti.  1997.  Outing as performance/outing as resistance: A queer reading of Austrian homo(sexualities).  Cultural Anthropology 12(1): 129-151.

Dickey, Sara.  1993.  “Politics of adulation: cinema and the production of politicians in South India.”  Journal of Asian Studies 52(2): 340-372.

Hughes-Freeland, Felicia.  2007.  Charisma and celebrity in Indonesian politics.  Anthropological Theory  7(2): 177-200

Johnson, K. 2001. Television and the Social Change in Rural India. New Delhi: Sage Publication.

Landsman, Gail.  1987.  Indian activism and the press: Coverage of the conflict at Ganienkah. Anthropological Quarterly 60(3): 101‑113.

Leman, Johan (2007) Minority leadership, science, symbols, and the media: The Belgian Islam debate and its relevance for other countries in Europe, Journal of International Migration and Integration

Peterson, D. R. (2004). Creative writing : translation, bookkeeping, and the work of imagination in colonial Kenya. Portsmouth, Heinemann.

Peterson, M.A. 2003. Anthropology and Mass Communication: Myth and Media in the New Millennium
Oxford/New York: Berghahn.

Scherer, Joanna Cohan.  1988.  The public faces of Sarah Winnemucca. Cultural Anthropology. 3(2): 178‑204

Smith, Laurel C. Mobilizing Indigenous Video: the Mexican Case. Journal of Latin American Geography – Volume 5, Number 1, 2006, pp. 113-128

Strauss, P. (2007) Fibre Optics and Community in East London: Political Technologies on a ‘Wired-Up’ Newham Housing Estate. Unpublished PhD thesis, Manchester University, UK.  

van de Port, Mattijs (2006) Visualizing the sacred: Video technology, “televisual” style, and the religious imagination in Bahian candomblé. American Ethnologist. Aug 2006, Vol. 33, No. 3: 444-461. 

Walley, C. (2002). “”They scorn us because we are uneducated”. Knowledge and power in a Tanzanian marine park.” Ethnography Vol 3(3): 265-298.

Warner, W.L.   1959.  The Living and the Dead: A Study of the Symbolic Life of Americans. New Haven: Yale.

White, Jenny  1999  Amplifying trust: Community and communication in Turkey.  In Eickelman, Dale and Jon Anderson, eds.  New Media in the Muslim World: The Emerging Public Sphere.  Pp. 162-179.  Bloomington, IN: Indiana University Press.

* Interesting work by Maurice Bloch and Luke Freeman on literacies in Madagascar

* Here’s something on favela websites by a Brazilian anthropologist (in English) 
http://www.drclas.harvard.edu/revista/articles/view/949

* Some of the Manchester ex-students in Mexico work on indigenous media projects (e.g. Axel Kohler, Tim Trench, and Carlos Flores).

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  1. June 1, 2008 10:43 am

    Zápara Leaders and Identity Construction in Ecuador: The Complexities of Indigenous Self-Representation

    Maximilian Viatori

    iowa state university

    Full-Text PDF (251 KB) | Reprints & Permissions

    En éste artículo, exploro las practicas de auto-representación usadas por los líderes o dirigentes de la Nacionalidad Zápara del Ecuador (NAZAE), uno de los grupos indígenas más pequeños de la Amazonía Ecuatoriana. Éstos dirigentes han utilizado sus idiomas indígenas, específicamente zápara y kichwa, para simbolizar su autenticidad cultural cuando interactúan con individuos que no pertenecen a la nacionalidad zápara. El énfasis de éstos lideres en los idiomas zápara y kichwa, como indicadores de la legitimidad de sus comunidades, ha sido importante para crear un espacio político para los indígenas záparas en el Ecuador. Sin embargo, en el proceso de comparar idiomas indígenas con autenticidad cultural, los lideres záparas también han parcialmente ocultado e invalidado practicas de la historia zápara. Por ejemplo, ellos han ocultado el uso del idioma español en sus comunidades cuando representan sus comunidades a personas no záparas, y han utilizado la falta de conocimiento del idioma zápara de lideres indígenas rivales para desacreditarles. Al examinar la complejidad de las practicas de representación de lideres indígenas en América Latina, he contribuido a un proceso de aprendizaje más complejo y comprensivo al estudiar y ver cómo éstos lideres han articulado nuevas expresiones de autoridad indígena en el proceso de auto-representación.

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