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Cultural Mapping 4.0
(2021)
Die Bodenseeregion gehört zu einer der ältesten Kulturlandschaften Europas. Ihre regionale kulturelle Identität trägt zum Image sowie Identifikation seitens der Bevölkerung mit der Bodenseeregion bei. Dennoch mangelt es an einer ganzheitlichen, die gesamte Bodenseeregion umfassende Betrachtung der Frage, was die kulturelle Identität der Bodenseeregion ausmacht. Das Forschungsprojekt «CultMap4.0» hat daher zum Ziel, aus einer räumlichen Perspektive die Wechselwirkung zwischen regionaler Identität, Kultur und Mobilität zu untersuchen. Neben der Leitfrage, was kulturelle Identität in einer grenzüberschreitenden und diversen Region wie dem Bodensee zu sein und leisten vermag, werden im Rahmen von vier Themenschwerpunkten folgende Forschungsfragen untersucht: Wie nehmen einheimische Bevölkerung, Unternehmen und TouristInnen die regionale kulturelle Identität (Eigenbild) und das Image (Fremdbild) der Bodenseeregion wahr? Wie kann der Ansatz des “Cultural Mappings” durch partizipative Kartierung digital transformiert werden, und wie können kulturelle Identität und Mobilität mit digitalem Storytelling in Storymaps visualisiert werden? Welchen Beitrag kann “Cultural Mapping 4.0” als partizipatives Werkzeug zur Regionalplanung und zur Kommunikation mit Stakeholdern in der Bodenseeregion und anderenorts leisten? Die dabei entstehenden Storymaps – interaktive Webinhalte aus Texten, Karten und weiteren Medien – zur kulturellen Identität der Bodenseeregion sollen auf der Plattform “Cultural Mapping” Project Lake Constance” veröffentlicht werden, um so von den Stakeholdern als Planungs- und Entscheidungstool sowie fürs Standortmarketing genutzt werden zu können.
The State of Custom
(2021)
In our article, we engage with the anthropologist Gerd Spittler’s pathbreaking
article “Dispute settlement in the shadow of Leviathan” (1980) in which
he strives to integrate the existence of state courts (the eponymous Leviathan’s
shadow) in (post-)colonial Africa into the analysis on non-state court legal practices.
According to Spittler, it is because of undesirable characteristics inherent
in state courts that the disputing parties tended to rather involve mediators than
pursue a state court judgment. The less people liked state courts, the more likely
they were to (re-)turn to dispute settlement procedures. Now how has this situation
changed in the last four decades since its publication date? We relate his findings
to contemporary debates in legal anthropology that investigate the relationship
between disputing, law and the state. We also show through our own work in
Africa and Asia, particularly in Southern Ethiopia and Kyrgyzstan, in what ways
Spittler’s by now classical contribution to the field of legal anthropology in 1980
can be made fruitful for a contemporary anthropology of the state at a time when
not only (legal) anthropology has changed, but especially the way states deal with
putatively “customary” forms of dispute settlement.
Cultural Mapping 4.0
(2021)
Cultural mapping aims to capture and visualize tangible and intangible cultural assets. This extend abstract proposes the consequent extension of analogue forms of cultural mapping using digital technologies, and its contribution is two-fold. First, the necessary theoretical basis is provided by a literature review of the still-young field of cultural mapping and the complementary disciplines of participatory mapping and digital story-mapping. Second, we propose a digitally enhanced Cultural Mapping 4.0 vision based on a case study from an ongoing research project in the Lake Constance region. Digital participatory mapping approaches are applied to capture data, and to validate and disseminate the results, story-mapping - a spatial form of digital storytelling - is used.
Bittamo
(2021)
The Ethiopian state increasingly seeks to enlist putative ‘traditional authorities’ to lend legitimacy to policies and interventions in the southwestern peripheries of the country. The underlying assumptions do not accord with the perceptions of the local populations: among the Kara in the South Omo region, legitimacy is predicated upon duty and accountability, and higher degrees of public legitimacy are disconnected from authority and direct command over other people’s conduct. The office of the Kara bitti, the highest spiritual leader, thus proves intractable to such attempts at enlistment and has been little affected by the radical transformation of the Kara’s lives through increasing integration into the Ethiopian state over recent decades. But even as the office has changed little, the lives of those expected to assume the role of bitti has, and the duties of a bitti strongly constrain the office holder and limit their personal ambitions and participation in politics at the local, regional and national level.