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Kurzbeschreibung
Written specifically for students, this ethnography provides an engaging, real-life account of the transition from a traditional to a modern culture. It uses vibrant personal stories and ethnographic examples to connect developments among the Gebusi of Papua New Guinea to key topics in cultural anthropology, including comparative features of subsistence, kinship, politics, religion, gender, ethnicity, nationalism, and modern development. In the early 1980s, the Gebusi conducted ritual dances and spirit seances, practiced alternative sexual customs, and endured high rate of violence. By 1998, most Gebusi had converted to Christianity and were actively engaged in market activity, disco music, sports leagues, and school. In 2008, however, public services and the cash economy had deteriorated, and people relied increasingly on their traditional customs and practices. This second edition of "The Gebusi" vividly portrays both the traditions and the modern challenges of Gebusi society and culture with updated content throughout and surprising new conclusions based on the author's return to the Gebusi in 2008.
Über den Autor
Bruce Knauft is Samuel C. Dobbs Professor of Anthropology and Executive Director of the Institute of Critical International Studies at Emory University in Atlanta. He has taught a broad range of students, including many who have gone on to conduct anthropological fieldwork in diverse world areas. Author of seven books and numerous journal articles and chapters, Professor Knauft has written extensively on topics and issues in cultural anthropology. He has been interested in the Gebusi people of Papua New Guinea since his first fieldwork among them in 1980–82.
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3 von 3 Kunden fanden die folgende Rezension hilfreich
The Gebusi
30. April 2010
Format:Taschenbuch
"Anthropology is little if not the discovery of the human unexpected" (4). The Gebusi: Lives Transformed in a Rainforest World, is a very interesting ethnography which depicts this very statement. It vividly captures the story of Bruce Knauft, a young anthropologist who set out to the island of Papua New Guinea to observe the lives of the Gebusi. When he first arrived, this native group was known primarily for its sexual freedom, "traditional" religious practices, and violent nature. Throughout his time spent in this village, however, Knauft made several startling conclusions about the Gebusi that only partially supported these conceptions.
Knauft's experience living with the Gebusi is broken down into three major time periods. The first time period examines the lives of the Gebusi between the years 1980 and 1982. From 1980 to 1982, the Gebusi culture was best described with the word "kogwayay." To put it simply, "Kogwayay refers to the customs that make the Gebusi different from others" (17). According to Knauft, "it refers especially to their distinctive traditions of singing, dancing, and bodily decoration" (17). The Gebusi culture was so unique that many found it difficult to even describe in words.
The second stage that Knauft discusses is the life of the Gebusi during the year of 1998. By this time, much of the population has converted to Christianity. In addition, external forces such as steel tools and colonial pacification "were not just present, but increasingly central" (94). By 1998, the age of mortality has risen dramatically. In addition, the Gebusi were much more involved in organizations and activities, which ultimately led to their being "more punctual and disciplined than previously" (98).
The third and final category that Knauft discusses takes place during the year 2008. By this time, the lives of the Gebusi had transformed even more dramatically. Knauft noticed that the inhabitants "possessions were indeed fewer, their clothes more torn, their ports more battered, and their knives and axes more worn than they had been before" (164). In addition, the Gebusi were not growing as much food as in previous years, and that traditional initiation customs had been "resuscitated and maintained" (167).
Overall, I enjoyed this ethnography, although not nearly as much as the others. I thought that the fact that there is so little social theory in this book made it difficult to come up with any direction to write this paper. I enjoyed reading about the lives or the Gebusi because they seem like an entertaining, unique group, but out of all of the ethnoraphies we had to read for this class, Weapons of the Weak: Everyday Forms of Peasant Resistance was by far my favorite.
Knauft's experience living with the Gebusi is broken down into three major time periods. The first time period examines the lives of the Gebusi between the years 1980 and 1982. From 1980 to 1982, the Gebusi culture was best described with the word "kogwayay." To put it simply, "Kogwayay refers to the customs that make the Gebusi different from others" (17). According to Knauft, "it refers especially to their distinctive traditions of singing, dancing, and bodily decoration" (17). The Gebusi culture was so unique that many found it difficult to even describe in words.
The second stage that Knauft discusses is the life of the Gebusi during the year of 1998. By this time, much of the population has converted to Christianity. In addition, external forces such as steel tools and colonial pacification "were not just present, but increasingly central" (94). By 1998, the age of mortality has risen dramatically. In addition, the Gebusi were much more involved in organizations and activities, which ultimately led to their being "more punctual and disciplined than previously" (98).
The third and final category that Knauft discusses takes place during the year 2008. By this time, the lives of the Gebusi had transformed even more dramatically. Knauft noticed that the inhabitants "possessions were indeed fewer, their clothes more torn, their ports more battered, and their knives and axes more worn than they had been before" (164). In addition, the Gebusi were not growing as much food as in previous years, and that traditional initiation customs had been "resuscitated and maintained" (167).
Overall, I enjoyed this ethnography, although not nearly as much as the others. I thought that the fact that there is so little social theory in this book made it difficult to come up with any direction to write this paper. I enjoyed reading about the lives or the Gebusi because they seem like an entertaining, unique group, but out of all of the ethnoraphies we had to read for this class, Weapons of the Weak: Everyday Forms of Peasant Resistance was by far my favorite.
1 von 1 Kunden fanden die folgende Rezension hilfreich
Very interesting and insightfull.
9. Mai 2011
Format:Taschenbuch|Von Amazon bestätigter Kauf
This book is very well written and while short in length this book is long on interesting Anthropological content. I picked this up for an Anthropology class and I enjoyed the book so much that I've recommended it to friends.
1 von 1 Kunden fanden die folgende Rezension hilfreich
Great Book!
4. Februar 2011
Format:Taschenbuch|Von Amazon bestätigter Kauf
I purchased this book for a class and I was shocked at how well i enjoyed it. The author makes studding a (in my view) boring topic into an interesting one.
even if your not looking to use this book for a class its a great read with caricature that really come alive. I felt for every one of them and feel i connect with them.
even if your not looking to use this book for a class its a great read with caricature that really come alive. I felt for every one of them and feel i connect with them.
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