如何成为一个更好的交谈者,社会人类学的民俗

2019-11-30 18:00 来源:未知

新葡萄京娱乐场 1

 新葡萄京娱乐场 2  中心民族大学民俗学种类讲座第十八期

 新葡萄京娱乐场 3  北京高校中国语言工学系民俗学讲座

新葡萄京娱乐场 4

All right, I want to see a show of hands: how many of you have unfriended someone on Facebook because they said something offensive about politics or religion, childcare,food? And how many of you know at least one person that you avoid because you just don't want to talk to them?

  Why I'm a Folklorist(笔者干吗是一名风俗学者)是AFS(U.S.A.民俗学会)组织带头人凯Turner发起的一个照相项目。在二零一五年AFS理事委员会议晚宴上,凯奇思妙想拿动手提式有线电话机,起头问豆蔻年华旁的人:你为啥是一名风俗读书人?用两分钟时间告诉自个儿。AFS随后为那大器晚成档案的次序又扩充了频繁规范拍戏,共计摄像了60多场短时访问。

  讲座题目:风俗、饮食方法与超自然力

  解说人:迪姆罗仪德 (Timothy Lloyd)

社会人类学的风土视角查究达斡尔族社会研讨的新范式

You know, it used to be that in order to have a polite conversation, we just had to follow the advice of Henry Higgins in "My Fair Lady": Stick to the weather and your health. But these days, with climate change and anti-vaxxing, those subjects – are not safe either. So this world that we live in, this world in which every conversation has the potential to devolve into an argument,where our politicians can't speak to one another and where even the most trivial of issues have someone fighting both passionately for it and against it, it's not normal. Pew Research did a study of 10,000 American adults, and they found that at this moment, we are more polarized, we are more divided,than we ever have been in history. We're less likely to compromise, which means we're not listening to each other. And we make decisions about where to live,who to marry and even who our friends are going to be, based on what we already believe. Again, that means we're not listening to each other. A conversation requires a balance between talking and listening, and somewhere along the way,we lost that balance.

  来自己们学科的同行硕士,新入职业教育师,毕生教师,公共风俗学者,专职人士及任何活跃职员都踏足了那么些类别。凯说:他们的口才、激情和五颜六色的看好都以超人的。全体收集都在几分钟以内,但观者还能够从这短短这几分钟中真的精晓到大家为啥步向大家的队列。那些项目在某种程度上也促成了学会及其理事委员会的对象将风俗学带向更加宽泛的世界。

  主讲: 迪姆罗仪德 (Timothy Lloyd卡塔尔(قطر‎

  题目:Thinking Big in Folklore

风俗、守旧、社会团队等是风俗学和社会-文化人类学共同关切的钻探对象,就算它们的社科取向程度大不相仿。无论在德国照旧在华夏,在民俗学的始发发展阶段,它仍然是重视归属于人文科学。

Now, part of that issue to technology. The smartphones that you all either have in your hands or close enough that you could grab them really quickly. According to Pew Research, about a third of American teenagers send more than a hundred texts a day. And many of them, almost most of them, are more likely to text their friends than they are to talk to them face to face. There's this great piece in The Atlantic. It was written by a high school teacher named Paul Barnwell. And he gave his kids a communication project. He wanted to teach them how to speak on a specific subject without using notes. And he said this:"I came to realize..." "I came to realize that conversational competence might be the single most overlooked skill we fail to teach. Kids spend hours each day engaging with ideas and each other through screens, but rarely do they have an opportunity to hone their interpersonal communications skills. It might sound like a funny question, but we have to ask ourselves: Is there any 21st-century skill more important than being able to sustain coherent, confident conversation?"

  结束二零一七年1月,这个搜罗中有叁拾七个已经公开,别的的也将要不久后公布。前段时间所行无忌的摄像包含二零一四年秋天和前年春天在西维吉妮亚州教堂山、内布Russ加州布卢明顿设置的民俗学活动中录像的采摘。AFS 二零一七年年会上拍照的Why I'm a Folklorist录像和二〇一七年春季在布卢明顿录像的别样访谈都正在前期制作中。观看所有已公布的Why I'm a Folklorist访谈,请访谈U.S.风俗学会Youtube频道中的Why I'm a Folklorist播放列表。

  翻译:朱刚

  时间:10月13日(周二)14:0016:00

在三十世纪五十时代初,风俗学应该是一门社科!是一句在图宾根广为流传的口号。依附于学科的再度定位,德意志联邦共和国民俗学成功地成功了课程自个儿的转型,成为一门有才干对便捷的社会变迁做出学术上的影响、并致力于日程生活商讨的教程。在现世中国,要是风俗学力图在直面快速社会变迁中的文化调适有所言说的话,相符的学术取向上的转型如同也难免。

Now, I make my living talking to people: Nobel Prize winners, truck drivers, billionaires,kindergarten teachers, heads of state, plumbers. I talk to people that I like.I talk to people that I don't like. I talk to some people that I disagree with deeply on a personal level. But I still have a great conversation with them. So I'd like to spend the next 10 minutes or so teaching you how to talk and how to listen.

  假如你想为这几个类型叙述自身的轶事,或想主持叁个Why I'm a Folklorist的拍片活动,请联系凯Turner或美利坚联邦合众国民俗学会(americanfolkloresociety@gmail.com 卡塔尔(قطر‎。

  讲座时间:四月七日清晨2:305:30(星期四卡塔尔

  地方:中国语言法学系风流浪漫楼会场

题为社会人类学的民俗视角的国际研究切磋会将于2010年六月9日在德意志联邦共和国柏林(Berlin卡塔尔(قطر‎进行。本次会议意在为中德民俗学、社会人类学行家提供丰裕的调换与互为的平台。会议上登出的十八篇杂文,涉及到民间宗教、家属关系、新技术应用以至族群承认等分歧世界。多数舆论基于中中原人民共和国黎族乡里人社会原野实证的个案研讨。会议邀请来自法文圈的风土民情读书人和社会人类读书人从方法论和主题素材布置的角度对那一个故事集实行考核评议。

Many of you have already heard a lot of advice on this, things like look the person in the eye,think of interesting topics to discuss in advance, look, nod and smile to show that you're paying attention, repeat back what you just heard or summarize it. So I want you to forget all of that. It is crap.There is no reason to learn how to show you're paying attention if you are in fact paying attention.Now, I actually use the exact same skills as a professional interviewer that I do in regular life.So, I'm going to teach you how to interview people, and that's actually going to help you learn how to be better conversationalists. Learn to have a conversation without wasting your time, without getting bored, and, please God,without offending anybody.We've all had really great conversations. We've had them before. We know what it's like. The kind of conversation where you walk away feeling engaged and inspired, or where you feel like you've made a real connection or you've been perfectly understood.There is no reason why most of your interactions can't be like that.So I have 10 basic rules. I'm going to walk you through all of them, but honestly, if you just choose one of them and master it, you'll already enjoy better conversations.
Number one: Don't multitask.
And I don't mean just set down your cell phone or your tablet or your car keys or whatever is in your hand. I mean, be present. Be in that moment. Don't think about your argument you had with your boss. Don't think about what you're going to have for dinner. If you want to get out of the conversation, get out of the conversation, but don't be half in it and half out of it.
Number two: Don't pontificate.
新葡萄京娱乐场,If you want to state your opinion without any opportunity for response or argument or pushback or growth, write a blog. Now, there's a really good reason why I don't allow pundits on my show: Because they're really boring. If they're conservative, they're going to hate Obama and foodstamps and abortion. If they're liberal, they're going to hate big banks and oil corporations and Dick Cheney. Totally predictable. And you don't want to be like that. You need to enter every conversation assuming that you have something to learn. The famed therapist M. Scott Peck said that true listening requires a setting aside of oneself. And sometimes that means setting aside your personal opinion. He said that sensing this acceptance, the speaker will become less and less vulnerable and more and more likely to open up the inner recesses of his or her mind to the listener. Again, assume that you have something to learn.Bill Nye:"Everyone you will ever meet knows something that you don't." I put it this way: Everybody is an expert in something.
Number three: Use open-ended questions
In this case, take a cue from journalists. Start your questions with who, what, when, where, why or how. If you put in a complicated question, you're going to get a simple answer out. If I ask you, "Were you terrified?" you're going to respond to the most powerful word in that sentence, which is "terrified," and the answer is "Yes, I was" or "No, I wasn't." "Were you angry?" "Yes, I was very angry." Let them describe it. They're the ones that know. Try asking them things like, "What was that like?" "How did that feel?" Because then they might have to stop for a moment and think about it, and you're going to get a much more interesting response.
Number four: Go with the flow.
That means thoughts will come into your mind and you need to let them go out of your mind. We've heard interviews often in which a guest is talking for several minutes and then the host comes back in and asks aquestion which seems like it comes out of nowhere, or it's already been answered. That means the host probably stopped listening two minutes ago because he thought of this really clever question, and he was just bound and determined to say that. And we do the exact same thing. We're sitting there having a conversation with someone, and then we remember that time that we met Hugh Jackman in a coffee shop.And we stop listening. Stories and ideas are going to come to you. You need to let them come and let them go.
**Number five: If you don't know, say that you don't know. **
Now, people on the radio, especially on NPR, are much more aware that they're going on the record,and so they're more careful about what they claim to be an expert in and what they claim to know for sure. Do that. Err on the side of caution. Talk should not be cheap.
Number six: Don't equate your experience with theirs.
If they're talking about having lost a family member, don't start talking about the time you lost a family member. If they're talking about the trouble they're having at work,don't tell them about how much you hate your job. It's not the same. It is never the same. All experiences are individual. And, more importantly, it is not about you. You don't need to take that moment to prove how amazing you are or how much you've suffered. Somebody asked Stephen Hawking once what his IQ was,and he said, "I have no idea. People who brag about their IQs are losers."Conversations are not a promotional opportunity.
Number seven: Try not to repeat yourself.
It's condescending, and it's really boring, and we tend to do it a lot. Especially in work conversations or in conversations with our kids, we have a point to make, so we just keep rephrasing it over and over.Don't do that.
**Number eight: Stay out of the weeds. **
Frankly, people don't care about the years, the names,the dates, all those details that you're struggling to come up with in your mind. They don't care. What they care about is you. They care about what you're like, what you have in common. So forget the details. Leave them out.
Number nine: This is not the last one, but it is the most important one. Listen.
I can not tell you how many really important people have said that listening is perhaps the most, the number one most important skill that you could develop. Buddha said, and I'm paraphrasing, "If your mouth is open, you're not learning." And Calvin Coolidge said, "No man ever listened his way out of a job."Why do we not listen to each other? Number one, we'd rather talk. When I'm talking, I'm in control.I don't have to hear anything I'm not interested in. I'm the center of attention. I can bolster my own identity. But there's another reason: We get distracted. The average person talks at about 225 word per minute, but we can listen at up to 500 words per minute. So our minds are filling in those other 275 words. And look, I know, it takes effort and energy to actually pay attention to someone, but if you can't do that, you're not in a conversation. You're just two people shouting out barely related sentences in the same place.You have to listen to one another. Stephen Covey said it very beautifully. He said, "Most of us don't listen with the intent to understand. We listen with the intent to reply."
**One more rule,number 10, and it's this one: Be brief. **


  讲座地点:中心民院文化楼西区0702

  主讲人简单介绍

本次研究琢磨会将聚集如下难点:

A good conversation is like a miniskirt; short enough to retain interest, but long enough to cover the subject. -- My Sister

  "Why I'm a Folklorist"is a film project initiated by AFS President Kay Turner.In a spontaneous moment at an AFS board meeting dinner in 2016,Kay took out her iPhone and began asking those seated nearby"Why are you a folklorist?You've got two minutes to tell me."More formal filming events followed,resulting in more than sixty short interviews being filmed for the project.

  主讲人简单介绍

  迪姆罗仪德(提姆othy Lloyd卡塔尔(英语:State of Qatar)

蓬蓬勃勃、作为个人的风俗读书人,如何在和谐的学术发展中展开方法论上的调动,以利于整个课程迈向新的社科取向?

All of this boils down to the same basic concept, and it is this one: Be interested in other people.You know, I grew up with a very famous grandfather, and there was kind of a ritual in my home.People would come over to talk to my grandparents, and after they would leave,my mother would come over to us, and she'd say, "Do you know who that was?She was the runner-up to Miss America. He was the mayor of Sacramento. She won a Pulitzer Prize. He's a Russian ballet dancer." And I kind of grew up assuming everyone has some hidden, amazing thing about them. And honestly, I think it's what makes me a better host. I keep my mouth shut as often as I possibly can, I keep my mind open, and I'm always prepared to be amazed, and I'm never disappointed.You do the same thing. Go out, talk to people, listen to people, and, most importantly, be prepared to be amazed. Thanks.

  Colleagues from across our discipline–grad students,newly minted and long-tenured professors,public folklorists,adjuncts and activists–have participated.Kay says,"The eloquence,emotion,and sheer variety of claims made is outstanding.None of the interviews lasts more than a few minutes,but in those brief moments with folklorists,the viewer gains a real sense of why people join our field.In part,this project fulfills the Society's request and the Board's goal to bring folklore to a wider world."

  迪姆罗仪德(Timothy Lloyd)

  美利坚合作国风俗学会试行主席  爱荷华州立大学专职副教师

二、在对华夏今世社会实行社会人类学分析的时候,足够的书面历史材质和口传法学能够提供怎么样优势,它们又有啥样约束?

  As of November 2017,thirty-four of these interviews are available to the public,and more are scheduled to be released soon.The videos currently available include interviews that were shot during fall 2016 and spring 2017 at folklore events in Chapel Hill,NC and Bloomington,IN.The"Why I'm a Folklorist"interviews recorded at the 2017 AFS Annual Meeting in Minneapolis,as well as more of the interviews that were filmed in Bloomington in the spring of 2017,are currently in post-production.To view all of the"Why I'm a Folklorist"interviews published so far,please visit the"Why I'm a Folklorist"playlist on the American Folklore Society Youtube channel.

  U.S.A.风俗学会履行主席  西维吉妮亚州立大学全职副教师

  迪姆罗仪德在George华盛顿高校获取大学子学位。他的大学子杂文标题是《国家风俗节日:文化、历史和国有风俗专门的工作》。他的切磋兴趣富含美利坚联邦合众国餐饮民俗、亚拉巴马州民俗、专门的学业文化、民俗的公家奉行的历史等。 他在U.S.A.重大的风土民情学杂志上揭橥了多篇文章和切磋。与人合著《安慕希湖捕鱼者:职业、认可和金钱观》生龙活虎书(北达科他大学出版社卡塔尔(英语:State of Qatar),该书一九八六年被北美海洋史组织评为最好航海史书。

三、假设将风俗学与社会人类学结合起来的话,哪些钻探领域最具备实验的潜能并有希望成为学术想象力的新拉长点?

  If you would like to tell your own story for this project,or if you would like to host a"Why I'm a Folklorist"filming event,please contact Kay Turner or the American Folklore Society(americanfolkloresociety@gmail.com).

  迪姆罗仪德在GeorgeWashington大学获取博士学位。他的博士杂文标题是《国家风俗节日:文化、历史和国有风俗专门的学问》。他的讨论兴趣包涵United States餐饮风俗、路易斯安那州风俗、专业文化、风俗的公家实践的历史等。 他在United States主要的风土民情学杂志上发布了多篇作品和斟酌。与人合著《安慕希湖渔夫:工作、认可和金钱观》风流倜傥书(路易斯安那高校出版社卡塔尔(قطر‎,该书1989年被北美海洋史协会评为最棒航海史书。

  多年来,他担当了过多协会,如法美基金会(French-American Foundation卡塔尔(قطر‎,风俗文化基金(Fund for Folk Culture,FFC卡塔尔(英语:State of Qatar),国会体育场面(Library of Congress卡塔尔(英语:State of Qatar),密苏里州艺术委员会(Michigan Council on the Arts卡塔尔(英语:State of Qatar),怀俄明州立高校博物馆(Michigan State University Museum卡塔尔,美利坚合作国亚拉巴马州立大学教室(Ohio State University Libraries卡塔尔和史密森尼学会(Smithsonian Institution卡塔尔等单位的董事会成员或委员会谋臣。

四、假若大家对第4个和第八个难题有略为明晰的答案的话,那么我们已经走上了索求研讨壮族社会新范式之路。大家什么样在社会人类学的中原钻探与平日的汉学、中华夏族民共和国学之间架设豆蔻梢头座大桥?大家该怎么在列国社会人类学的舞台上显示中华钻探的牢固?

  多年来,他负责了过多团体,如法美基金会(French-American Foundation卡塔尔(قطر‎,风俗文化基金(Fund for Folk Culture,FFC卡塔尔(قطر‎,国会体育场合(Library of Congress卡塔尔(英语:State of Qatar),密西西比州艺术委员会(Michigan Council on the Arts卡塔尔(قطر‎,爱荷华州立高校博物院(Michigan State University Museum卡塔尔国,U.S.亚利桑那州立大学教室(Ohio State University Libraries卡塔尔(英语:State of Qatar)和史密森尼学会(Smithsonian Institution卡塔尔(قطر‎等机关的董事会成员或委员会顾问。

  讲座主办单位:北大中国语言工学系

Hermann鲍辛格(HermannBausinger卡塔尔(英语:State of Qatar)教师将在主题发言中精解图宾根风俗学的沉凝源泉。

  讲座主办单位:中央民院经济学与音讯传播大学

  2009年10月12日

接待各路专家到场座谈,会议详细的情况见

  2009年10月10日


Workshop


Timothy Lloyd

Doing Social Anthropology with FolkloreIn Search of a New Paradigmfor Studies of Han-Chinese Society

Timothy Lloyd

Executive Director of the American Folklore Society(AFS)Adjunct Associate Professor at the Ohio State University

如何成为一个更好的交谈者,社会人类学的民俗视角。July 9-11, 2009

Executive Director of the American Folklore Society(AFS)Adjunct Associate Professor at the Ohio State University

新葡萄京娱乐场 5(PhD, George Washington University)

Organized by theChina Study Group

新葡萄京娱乐场 6(PhD, George Washington University)

Timothy Lloyd is executive director of the American Folklore Society. Founded in 1888 by a collective of humanities scholars, museum anthropologists, and private citizens--including author Mark Twain and US President Rutherford B. Hayes--the Society (www.afsnet.org) is the leading organization in the US for scholarship and public education about folklore, folk art, and folk culture. Its more than 2,200 members and subscribers are scholars, teachers, and libraries at colleges and universities; professionals in arts and cultural organizations; and community members involved in folklore work. Many of its members live and work in the US, but their interests in folklore stretch around the world, and today about one in every eight AFS members is from outside the US.

新葡萄京娱乐场 7

Timothy Lloyd is executive director of the American Folklore Society. Founded in 1888 by a collective of humanities scholars, museum anthropologists, and private citizens--including author Mark Twain and US President Rutherford B. Hayes--the Society (www.afsnet.org) is the leading organization in the US for scholarship and public education about folklore, folk art, and folk culture. Its more than 2,200 members and subscribers are scholars, teachers, and libraries at colleges and universities; professionals in arts and cultural organizations; and community members involved in folklore work. Many of its members live and work in the US, but their interests in folklore stretch around the world, and today about one in every eight AFS members is from outside the US.

Before coming to the Society, Lloyd served as executive director of Cityfolk, a nationally recognized folk arts organization located in Dayton, Ohio. Earlier still, he was deputy director of the American Folklife Center at the Library of Congress, before which he served as director of folk arts programs for the Ohio Arts Council and as a folklorist for the Smithsonian Institution's Center for Folklife and Cultural Heritage. Lloyd received his PhD in American studies from The George Washington University, and his BA in comparative literature and MA in design from The Ohio State University. He has taught folklore at Colorado College, The George Washington University, The Ohio State University, and Utah State University.

at the Technische Universität Berlinin cooperation with the

Before coming to the Society, Lloyd served as executive director of Cityfolk, a nationally recognized folk arts organization located in Dayton, Ohio. Earlier still, he was deputy director of the American Folklife Center at the Library of Congress, before which he served as director of folk arts programs for the Ohio Arts Council and as a folklorist for the Smithsonian Institution's Center for Folklife and Cultural Heritage. Lloyd received his PhD in American studies from The George Washington University, and his BA in comparative literature and MA in design from The Ohio State University. He has taught folklore at Colorado College, The George Washington University, The Ohio State University, and Utah State University.

His research interests include American foodways, occupational culture, and the history of public practice in the field of folklore. He has published articles and reviews in the major American folklore journals, as well as essays and chapters in edited volumes, and co-authored Lake Erie Fishermen: Work, Identity and Tradition (University of Illinois Press), named the best maritime history book of 1990 by the North American Society for Oceanic History.

新葡萄京娱乐场 8Institute of European Ethnology, Humboldt University Berlin.with financial support from the

His research interests include American foodways, occupational culture, and the history of public practice in the field of folklore. He has published articles and reviews in the major American folklore journals, as well as essays and chapters in edited volumes, and co-authored Lake Erie Fishermen: Work, Identity and Tradition (University of Illinois Press), named the best maritime history book of 1990 by the North American Society for Oceanic History.

Lloyd has served as a board and committee member or consultant for many organizations, including the French-American Foundation, the Fund for Folk Culture, the Michigan Council on the Arts and Cultural Affairs, the Michigan State University Museum, the Ministry of Culture and Communication of the Republic of France, the National Council for the Traditional Arts, the National Endowments for the Arts and Humanities, the National Recordings Preservation Board, the Ohio Arts Council, the Ohio Humanities Council, the Ohio State University Libraries, and the Smithsonian Institution. He represents the AFS within the American Council of Learned Societies and the National Humanities Alliance. He also serves as an adjunct faculty member of the Institute of Language and History at Shandong University in Jinan, China.

新葡萄京娱乐场 9

Lloyd has served as a board and committee member or consultant for many organizations, including the French-American Foundation, the Fund for Folk Culture, the Michigan Council on the Arts and Cultural Affairs, the Michigan State University Museum, the Ministry of Culture and Communication of the Republic of France, the National Council for the Traditional Arts, the National Endowments for the Arts and Humanities, the National Recordings Preservation Board, the Ohio Arts Council, the Ohio Humanities Council, the Ohio State University Libraries, and the Smithsonian Institution. He represents the AFS within the American Council of Learned Societies and the National Humanities Alliance. He also serves as an adjunct faculty member of the Institute of Language and History at Shandong University in Jinan, China.

新闻来自:爱荷华州立大学风俗切磋宗旨

Fritz Thyssen StiftungVenue:Institute of European Ethnology, Mohrenstraße 41, 10117 Berlin, Germany

新闻来源:蒙大牌州立高校民俗钻探中央


Preliminary Program(Last update: June 14, 2009)

Thursday, 9th July 200914:00Welcome Wolfgang Kaschuba and Eva Sternfeld14:15Introduction Xiujie Wu and Yongchao Chen14:30 -15:30 Keynote speech Hermann Bausinger15:30-16:00Coffee break16:00 -18:00Constructing kinship and beyond through narratives (1) (Chair: Philip Clart)Zhao, ShiyuHow Can Images Be Historical Evidence? - A Historico-Anthropological Study of a Stone Painting in the Tuzhu Temple, Chuxiong, Yunnan (David Sabean)Bai, LanlingDescriptions of Family Life in Feng Menglongs Popular Novels (1574–1646) (Brigitte Steger)18:30Dinner

Friday, 10th July 20099:15 – 10:15Constructing kinship and beyond through narratives (2) (Chair: Eva Sternfeld)Wu, Xiujie To trust or not to trust strangers? Social support among strangers reflected in the folk narratives of North China (David Sabean)10:15 – 10:30Coffee break10:30 – 12:30Highlighting Folk Traditions: Exploring or Exploiting? (Chair: Mareile Flitsch)Yang, LihuiDisplaying Chinese Folklore to the World: 2008 Olympic Games and the Re-continuing and Reconstruction of Folk Traditions in Gaobeidian Village (Wolfgang Kaschuba)An, DemingNegotiating Authority and Resources: The Interaction among Villagers in Reconstructing Popular Religion in Jieting Village (Hans Peter Hahn)12:30-14:30Lunch break14:30-15:30Folk religions in Transition (1) (Chair: Deming An)Clart, PhilipConceptualizations of Popular Religion in Recent Research in the Peoples Republic of China (Ildikó Bellér-Hann)15:30-16:00Coffee break16:00-18:00Folk religions in Transition (2) (Chair: Xiujie Wu)Ye, TaoCivil Discourse and Political Practices: Tracing a Folk Religious Association longpaihui in the Last Two Decades. (Jacob Eyferth)Chen, YongchaoFolk Legend and Its Dynamics: A Case Study of Oral Narratives and Worship of Ancient Holy Figures in Hongtong, Shanxi (Ulrich Marzolph)19:00Dinner

Saturday, 11th July, 20099:15-10:15Articulating identity (1) (Chair: Ildikó Bellér-Hann) Veselic, MajaHuizu, Huimin or Muslim? - The Shifting Identities of Hui Youth in Northwest China (Eva Sternfeld)10:15 – 10:30Coffee break10:30 – 12:30Articulating identity (2) (Chair: Lihui Yang)Peng, MuJianghu, Masters, and Apprenticeship: Embodiment and Esoteric Knowledge in Rural Hunan (Ildikó Bellér-Hann)Shi, AidongContextualizing a Goddess Story in Human Experience: Madam Xian as Orally Transmitted and Literary Inscribed (Ulrich Marzolph)12:30-14:00Lunch break14:00-16:00When folk meets technologies (Chair: Jacob Eyferth)Chen, Peng*Information Technology as Social Recognition and Cultural Expression – A Case Study of Using Mobile Phones among Current Rural Residents (Hans Peter Hahn)Flitsch, MareileHow Do People in the Northeast Dwell? - 20th Century Rural Han-Chinese Everyday Material Culture between Local Gazetteer, Folk Literature and the Archive of Disappearing Practical Knowledge (Brigitte Steger)16:00-16:15Coffee break16:15-17:00Concluding discussion (Guest Chair: Nathan Light)17:00END

* The authors of the paper are Yuhua Guo, Peng Chen and Research Team on Peasant and Information Technology, Dept. of Sociology, Tsinghua University.


List of participants

Keynote speaker:Bausinger, Hermann (Professor Emeritus, Ludwig-Uhland-Institute for Empirical Culture Studies, University of Tübingen)

Contributors of Papers:An, Deming (Professor, Institute of Literature, Chinese Academy of Social Sciences, Beijing)Bai, Lanling (Professor, Literature School, Communication University of China, Beijing)Chen, Peng (Ph.D. Candidate, Department of Sociology, Tsinghua University, Beijing)Chen, Yongchao (Associate Professor, Chinese Literature and Language Department, Peking University)Clart, Philip (Professor of Sinology, University of Leipzig, Germany)Flitsch, Mareile (Director and Professor, Ethnographic Museum of the University of Zurich, Switzerland)Peng, Mu (Lecturer, Institute of Folklore and Cultural Anthropology, Beijing Normal University)Shi, Aidong (Associate Professor, Institute of Literature, Chinese Academy of Social Sciences, Beijing)Veselic, Maja (Ph.D. Candidate, Department of Asian and African Studies, Faculty of Arts, University in Ljubljana, Slovenia)Wu, Xiujie (Research Fellow, Max Planck Institute for Social Anthropology, Halle/Saale, Germany)Yang, Lihui (Professor, College of Chinese Language and Literature, Beijing Normal University)Ye, Tao (Professor, Institute of World Religion, Chinese Academy of Social Sciences, Beijing)Zhao, Shiyu (Professor, History Department, Beijing Normal University)

Discussants:Bellér-Hann, Ildikó (University Lecturer, Center of Oriental Studies, Martin-Luther-University of Halle-Wittenberg ) Eyferth, Jacob (Assistant Professor, University of Chicago)Hahn, Hans Peter (Professor, Institute for Historical Ethnology, Goethe University of Frankfurt am Main)Kaschuba, Wolfgang (Professor, Institute for European Ethnology, Humboldt University) Light, Nathan (Senior Research Fellow, Max Planck Institute for Social Anthropology, Halle/Saale, Germany)Marzolph, Ulrich (Professor, Encyclopedia of the Folktale, Georg-August University of Göttingen) Sabean, David Warren (Professor for European History, University of California, Los Angeles) Steger, Brigitte (University Lecturer for Modern Japanese Studies, Cambridge University) Sternfeld, Eva (Director of the China Study Group, Technische Universität Berlin)


Outline:Although folklore studies may share certain subject matterscustoms, traditions and social institutionswith social/cultural anthropology, the two fields do not necessarily share the same social-scientific orientation. Even in the disciplines earliest phase of development, folklore studies was dominated by its affiliation with the humanities. In this sense, Volkskunde in Germany and minsuxue in China share similar experiences and encounters.

Volkskunde sei eine Sozialwissenschaft (Let folklore be a social science) was a slogan circulated among the folklore students and researchers of Tübingen at the beginning of 1960s. With such a re-orientation in place, German Volkskunde successfully adjusted itself to be able to respond to rapid social changes in examining everyday life. In contemporary China, folklore studies similar shift in orientation seems to have been indispensable in understanding the cultural re-arrangements that result from a confrontation with dramatic societal transformations.

This workshop offers a forum for intensive communication between German- and Chinese-language scholarship of folklore studies and social anthropology. The majority of thirteen papers presented, covering the fields of folk religion, kinship, coping with new technologies and ethnic identity, are based on empirical case studies of China. Meanwhile, German-speaking scholars will offer their comments on these papers from the perspectives of methodology and research design.

The focus questions this workshop raises are:

  1. How do folklorists incorporate methodological concerns to make their own academic development compatible with the new social-scientific orientation?2. What advantages and restrictions do the abundant historical written documents and oral literature of China have for the social anthropological analysis of contemporary society?3. Which areas/themes emerge as promising from a successful integration of folklore and social anthropology?4. If we are somehow able to offer clear responses to Questions 2 and 3, then we are approaching a new paradigm of studying Han-Chinese society. How can we help bridge the gap between social-anthropological literature and Chinese area studies? How can we characterize the position of social-anthropological studies of China on the international stage of general social anthropology?

Nine leading figures of German-speaking scholarship of folklore studies and social anthropology are invited to comment the working papers and to join discussions; among them, Professor Hermann Bausinger will highlight the intellectual sources of Tübingen in his keynote speech.

Anyone who is willing to contribute to the discussions is welcome to attend. The language used will be primarily English, which may be supplemented by German and Chinese as needed.

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