By Gisli Palsson
Anthropology, it is usually argued, is an artwork of translation. lately, notwithstanding, social theorists have raised severe doubts concerning the translator's firm. during the last few years the human social and ecological habitat has obvious amazing advancements. smooth people inhabit a 'global village' in a really real experience. What classes could be discovered from those advancements for anthropology? In past barriers, ten anthropologists from various international locations handle the matter of social figuring out and cultural translation from various theoretical in addition to ethnographic views. relatively accurately, given the overall subject matter of the amount, the individuals symbolize numerous varied educational traditions and groups - Britain, Finland, France, Iceland, Israel, Japan, Norway, the previous Soviet Union, and Sweden.
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Additional info for Beyond Boundaries: Understanding, Translation and Anthropological Discourse (Exploration in Anthropology)
7 I think of it as the culture-shock prevention industry: institutionalised forms for preparing people to cope with other cultures than their own. 'Cross-cultural' training programmes are set up to teach basic rules 7. Mr Tommy Dahlen of the Department of Social Anthropology, Stockholm University, has embarked on a study of this complex of mediation practice. Mediations in the global ecumene 53 of etiquette and inculcate sensitivity. There are overtones of sheer appreciation of otherness here, but more than that the objective is efficiency, practicality.
Astonishingly, this is so in the area of business and industrial administration, where after very promising beginnings with Edward Hall's work (see, for instance, Hall and White 1960),little has happened. Even more remarkable is the near sterility of anthropology in the practice of international and inter-cultural relations, a field that lies close to the essence of a discipline that claims to be focused on culture (cf. Hannerz and Ingold, both in this volume). In a century that has been troubled on an unprecedented scale with hot and cold wars, nuclear and nearnuclear wars, Holocaust and genocides, anthropology has addressed itself little t o urgent issues, which have led to immeasurable bloodshed.
But the idea of the global ecumene is not in itself a scenario of homogenisation. Even those who recognise the power of the centre over the periphery draw different conclusions as to its implications for culture, and from this we may conclude that there are contradictory tendencies (see Hannerz 1989b). So far at least, and for the foreseeable future, the shift from the global mosaic to the global ecumene as a root metaphor for anthropology is a matter of drawing our attention to the fact that discontinuities have become increasingly relative, and that consequently, mediations are going on almost everywhere (see Stefansson,this volume).
Beyond Boundaries: Understanding, Translation and Anthropological Discourse (Exploration in Anthropology) by Gisli Palsson