Let me begin with something that seems completely unrelated to the dialog I’m referring to.
Freddy Frinton‘s comedy sketch Dinner for One [non-deutschophone passengers pass here and here or better: watch video here (11 min)] and its reception is of special interest to anyone who humanologically works on the phenomenon of national culture. [The theoretical reflection of any humor and laughter related issues is another big branch that interdisciplinarily deals with Dinner for One. Furthermore it is the intersection of those approaches that can be concretened on the academic Gegenstand of Dinner for One, too.]
What I want to do though is not asking why people in Germany do watch it and periodically do laugh about it on the evening of Dec 31st since 1972, but spending a moment on the reflection of why Dinner for One in Great Britain, where it stems from, is less laughed about. To this purpose I’ll reproduce some of the impulses one of my teachers had given in class last summer for in a way they correspond with why I don’t laugh when watching Dinner for One, either.
Professor Stollmann has directed my attention on details I formerly had perceived as mere slapstick elements Laurel and Hardy or Didi Hallervorden alike. I never spent attention on who is represented at Miss Sophie’s table, as there is Sir Toby, Admiral von Schneider, Mr. Pommeroy and Mr. Winterbottom. [“Is everybody here”, Miss Sophie asks having come down the stairway to the hall. “Indeed, they are, yeah. They are all here for your anniversary, Miss Sophie,” James the Butler replies. “All five places are laid out?” she reassures. “All laid out as usual”, he reconfirms.] Two of four guests are civil citizens, one is a representant of the Oberhaus, one represents the military. What always has stuck me instead is the laid out fifth place at the table. [See transcript on NDR.] No I’m no numerologist. What I want to say is Dinner for One for me always has been a representation of social drama in the first place. Too close I am to old people’s places within our society and too close I always have been to friends getting drawn into alcoholism to be able to laugh about James the Butler in his drunkenness.
I never spent attention on what element of the furniture the butler constantly stumbles on which is a tigerskin–its prepared skull, to be exact. As for Germany’s relatively short colonial history and the lack of broad identification as Kolonialmacht with all of its postmodern implications, that artefact of british colonial past in India when stumbled on is perceived differently than if it was identified as element of one’s own past: It’s the Other(s), its not related to “myself” and “my past”, so it can be laughed about. /me personally had not seen the tigerskull as a colonial artefact but as a means to transport the “drunken butler” as a mere slapstick element. It could have been anything else. But of course a comedy sketch is a composed arrangement and anything in it is chosen by purpose. Between finding something funny or not may lie the individual distance to the Gegenstand. James anyway appears to stumble on the tigerskull already before the dinner begins.
Lets now turn to something related. I personally am sick of blinking text that comes along with a variety of advertisement techniques offline and online. So that’s why I just could not get the joke.
“Someone from the Hansestadt Bremen, be it by accident, or may there be deeper issues beyond mere chance, accused me of having used derogatory speech, unworthy of an anthropologist, as out of my mouth had come the words ‘nomads’ and ‘tribe’,” I am told.
I have no idea of “deeper issues beyond mere chance” and no idea about who from my department has been in the audience in the workshop Zephyrin participated at EASA 06 in Bristol.
“I … had to answer to the tribe-accusation, and said: ‘I didn’t say “tribe”. I said “my tribe”!’ To end the now emerging complete bewilderment I finally spoiled it all by explaining: ‘By Jove, it’s a joke!’
Reading his research blog from its beginning I have noticed him using the expression “my tribe” often and I actually do doubt it being a mere joke. That “accusation” in Bristol would have been a perfect possibility to a) distinct Participant Observation from Thick Participation (this is a hot spot still in the discipline, as anyone will know, dealing with issues of objectivity and academic distance related to the etic/emic debate) and b) point to the interrelation he has with his field transfered on a different level than the technical. (His paper was about multitasking and the different channels that are used for communication within the community he researches, as far as I remember.) Another reason for taking up that “accusation” seriously is that it moreover would have been a great chance to push towards an academic reflection of “political correctness” regarding knowledge production and towards an ethnography of what is not spoken about.
Wish I had been there to raise my voice.
From my blogstatistics I notice from time to time search engine hits tickling in that contain searchword ‘interference’ in varying combinations with other searchwords like ‘media’, ‘culture’ and ‘wikipedia’ and ‘language’. The wordpress service displaying search engine traffic to my blog does not show what search engines have been used, though. They should appear in the referrerstatistics or be represented as ‘read posts’ but theres some irregularity I not yet have fully figured, which means I cannot really say what they say and whether they say anything that can be argued as data and if so, how. So take these “statistics” so far just as Aufhaengers to point to a different way to search the web that comes along with 2.0 ware.
The del.icio.us tag interference currently displays 1336 files [see Google for comparison]. A variety of uses and contexts show up, like ‘political interference’, ‘disobedient interference’, interference related to wireless networks, technical interference related to communication between ports and devices, myths of interference and many more besides interference as a concept in physics that relates to wavelength. [This parody amused me.]
Boy: There is no spoon.
Mouse: Pay no attention to these hypocrites Neo, after all, to deny our own impulses is to deny the very thing that makes us human.
So. I’ve found an affordable living-, learning-, and writing-friendly appartment for Owl and myself. I’ve finished the first draft of my first ethnography. I’ve passed midterm exam. The past two semesters I’ve already attended all seminars necessary to enter term paper writing in my main subject Kulturwissenschaft and one of two for history. I’ve finally socialized enough with the institution to make my Projektschein. I’ve learned a lot. 2007 will be a good year.
Zeph already pointed towards the celebration of festivities online that appears to be creative temporary redesign of webpages’ characteristic elements, like logo, banners or general design. “…It is evident that only sites which understand themselves to be institutions—e.g. institutions of the Max-Payne community—follow that practice”, he writes. That’s an interesting statement that trickles into the pool of my nondirected associations. Like where is the difference in how bloggers celebrate calendary celebrities and which do they celebrate and which not and what may this tell. And does it tell anything?
An individuum in any case sits in front of the screen, typing code into the machine. Look at the screenshot I’ve taken from Google tonight. It’s Valentine’s Day. Wonder where the employee had been virtually when creating today’s Google logo variation.
What is it that makes dreams to be so real that they impact the conscious? In the night’s last dream this morning I met a beloved person who has died last summer. The plot was intervowen with other elements of my present like the new job I have at the airport and the farm I ve been working with horses at last fall. All of a sudden he was there, standing beside me. I said you? and fell around his neck giving him the biggest hug ever. He smiled and explained it all was a fake that had been undertaken.
When I woke up it was almost like the news of his death had just come in.
I’ve been playing around with screenshots for a while now since I began to take ones myself. In terms of the organization of doing qualitative research online, a couple of months ago I decided screenshots to be one basic sort of data that I’d methodologically dig from the field. These will serve me in various regards, but the astonishing thing is–and it needed Michael Wesch presenting the next step which is videography of cyberspace to make me fully understand–that taking screenshots really is photography of cyberspace: A snapshot through the observer’s eyes and on the participant’s screen, a visual journal that assists the ethnographer’s memory and therefore the ethnographic description–just like the photography of an offline situated scenery does.
Books of the Century
“ISA [International Sociological Association] XIV World Congress of Sociology (Montréal, 26 July-1 August 1, 1998) was the last ISA congress organized in the twentieth century and was also an occasion to celebrate fiftieth anniversary of the International Sociological Association. One of the major aims of the Montreal Congress was to make a critical assessment of sociological heritage of the twentieth century. In this framework the ISA Congress Programme Committee carried on in 1997 an opinion survey in order to identify ten most influential books for sociologists. ISA members were asked to list five books published in the twentieth century which were most influential in their work as sociologists. 16% of ISA members (455 out of 2785) participated in the survey.”
1. Max Weber, Economy and Society
2. Charles Wright Mills, The Sociological Imagination
3. Robert K. Merton, Social Theory and Social Structure
4. Max Weber, The Protestant Ethic and the Spirit of Capitalism
5. P. L. Berger and T. Luckmann, The Social Construction of Reality
6. Pierre Bourdieu, Distinction: A Social Critique of the Judgement of Taste
7. Norbert Elias, The Civilizing Process
8. Juergen Habermas, The Theory of Communicative Action
9. Talcott Parsons, The Structure of Social Action
10. Erving Goffman, The Presentation of Self in Everyday Life
See also most voted books by females, most voted books by males, most voted authors by females, most voted authors by males, list of all voted books and languages in which respondents studied sociology.
Nice simple survey, isn’t it? Exciting to imagine a similar one for sociocultural anthropology. Just–I would not limit the publications to be published in the 20th century. Wonder whether there already is one out there.