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batbioreactor · 6 years ago

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notesfromthefielddesk · 3 years ago

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Episode 3 - Talal Asad Khartoum International Airport

Episode link; https://open.spotify.com/episode/07Pf4STyxpY5EcMMvBv4uH?si=7b4b9c36d9f44368

(Beep indicating a voicemail message)

Susan

Do you think I’m stupid? You think I believe your flight got diverted to South Sudan? South Sudan? Oh and it just so happens that it’s thematically appropriate for your little podcast? Get back to London. Now. We need to have a serious conversation.

(Fade in on airport sounds)

John

That’s the voicemail I got just after I arrived at Juba airport. I’d been ignoring Susans phone calls, because… well because i was scared of talking to her and I knew I was in trouble.

I’m going to level with you listeners, in the spirit of honesty and full disclosure which I have learned is important to some people in anthropology. For some reason. The truth is my flight did not get redirected to Juba. The trunk of ethnographies is real but I already knew about evans-pritchard. I saw he did research in South Sudan and I fancied it, I’d never been and what’s the point of anthropology but to visit new places?

It was actually really hard to get there. I flew from Brisbane to Dubai then from there to Kenya. Stayed in Nairobi for a night then went to Juba. Took me almost two days.

I think that that gets lost in all this. That I’m working really hard, and in some ways what i’m doing is very innovative!

I had been planning to go to Indonesia, I was going to cover Geertz next but I suppose I should head back to London and placate Susan. I just hope she doesn’t fire me. God my dad and grandad would be so angry. Do you ever feel like the useless one? My sister works at Shell you know? What am I doing? Sitting in an airport talking to no-one. I guess Indonesia can wait, an airport is as good a place to do an episode. I guess we’ll cover Talal Asad, seen he did his first ethnography in North Sudan. And we are in Khartoum. I’m not going to describe it, you know what an airport looks like.

In Anthropology we are kind of into liminal spaces like airports. Liminal is just a fancy way of saying between two places. Anthros like a liminal space because they tend to be areas where normal social rules break down a bit, witches in some contexts tend to live in liminal spaces for example. Usually between the village and the brush.

In other good news I managed to lose that weird guy who has been following me around. Gave him the slip at the airport, I told him I’d go back via Nairobi but then I booked myself onto a flight here. I mean it sucks now because the flight back to London isn’t until tomorrow, if i’d gone to Nairobi i’d be home by now. Worth it to get away from that guy though you would not believe what he told me he was doing in Papua New -

(Phone rings)

John

Hi Susan.

Yes I got your messages.

Well I think you maybe weren’t getting through because I was in umm south Sudan, signal wasn’t amazing. I called O2 about it, they said it was not really within their service area.

Yeah, no i understand why you’re angry, but really it was purely an accident that I ended up in Juba. Act of God is a pretty good excuse right?

Where am I now? Well… you’re gonna laugh, I mean it’s pretty hard to believe but there’s this guy who has been sort of following me around and I was running away from him so…

No, it is the truth…

Right…

No I understand why you wouldn’t believe me - and why you’re angry. In my defence though, and I was just saying this on the podcast -

No! No, no, Don’t listen. -

Just because it’s not very good. - What do you mean you can believe that? Anyway, in my defence I think what i’m doing is quite innovative....

Well Derivative is a little harsh -

Well, that’s as maybe but I think they students are getting a lot out of this, you know they’re more engaged with the texts than if I was just in London talking dryly about them - no, not your lectures they aren’t dry.

Ah, I hadn’t thought of office hours. No, that’s my bad. No I didn’t reply to the students email but again, the plains of South Sudan aren’t great for wifi - yes I suppose that is my own fault.

Well I’m coming back as fast as I can.

(We hear from down the phone “What do you mean as fast as you can? Where are you!?”)

I’m in Khartoum, like I said I was trying to run away from that guy.

(Down phone “You have a tutorial today! When do you fly?”)

Sorry, not till tomorrow. But I can do it from here, the airport has pretty good wifi.

(Exasperated noises “If I could fire you right now I would.”)

Sorry, Susan.

She hung up on me! Well I suppose I should give you guys a little bit of background on Talal Asad before the tutorial seen as the students have dictated that that is what we’re doing next.

The students have been insisting on Talal Asad for a while. So here it is. I was honestly unsure if Asad really fits into the tutorial, but then I found out Evan-Pritchard’s was Asad’s doctoral advisor. So we’ve got some continuity going on.

Anyway, I have been getting insistent emails about Talal Asad for a while. Hold on, let me read out one of them. (shuffling noises) ummm “Dear Mr. Johnson, You still haven’t given me feed—” okay sorry wrong email. Oh, here it is

“Dear Mr. Johnson, I actually enjoy your tutorials. But I have some suggestions for the future. Also, if you could check my latest assignment and” Blah blah blah this and that, oh here it is. “I think Talal Asad would be a good fit for your tutorials. Asad is a postcolonial cultural anthropologist, he is Saudi-born and brought up in Pakistan—”

Ok see, here is where I think we all go wrong as a generation. People think where this man was born and brought up somehow changes what he has to say? Is he automatically post-colonial because he was born in the Middle East? Anthropology in practice is about being objective, being the fly on the wall, I know we’ve talked about objectivity, but I still think being an outsider gives a less biased look. What does identity politics have to do with it?

And I know the students have been insisting on alternate field work and auto-ethnography, but the feeling of being on the field. Being part of somewhere different, the grass under your feet, water in your shoes? Slipping out of yourself and becoming someone else! That’s irreplaceable.

Tannoy

“Can the owner of a large wooden trunk full of books come to the customer service desk. It is blocking the Mens toilets. If the trunk is not collected it will be removed and destroyed. The name tag says John Johnson. Again, can John Johnson come to the customer service desk and retrieve his large wooden trunk.”

Oh that’s my trunk give me one second.

(transition thing)

Okay, where were we? Yes, the student's email. She says “Asad is a post-colonial anthropologist. Much of his work focuses on anthropology of religion. He will fit right into the introduction to anthropology course we are studying because he moves away from locations and towards themes.

Most of his work focuses on being critical about the things in anthropology which are taken for granted.

Specifically, the conceptualization of Islam and human rights in the global arena. He said that a lot of the colonialist anthropologists concentrated on categorising different groups of people. They went to the field and found differences through limited observation which they then turned into official documents. Those documents were used to justify colonialism and/or to divide and conquer”

Isn’t that a bit harsh? I said as much in my reply to this student. Which I CC’d to the whole class. I said these are still the fathers of anthropology. And as Asad himself says, historical context is important (smugly) Besides what is anthropology without the field? “A move to themes” Sounds like someone didn’t like getting their hands dirty.

The back of that guy's head looks familiar. Is that him again? But no, I’m pretty sure I lost him in Juba Airport.

(Deep breath)

Besides I’m pretty sure that student is wrong. Asad did do field work. His first book was built on his ethnography in North Sudan hence why we’re in Khartoum. Although it is true that Asad is careful to specify that his work does not encompass the lives of the Kababish tribe but rather focuses on certain aspects of their lives, such as their ecology, economics and social organization of the tribes. That’s a big change from traditional ethnographers like Malinowski who said the aim should be to describe all of society.

After that first work Asad shifts towards being critical; critical of secularism, critical of human rights, and even of what his peers had to say.

Like there’s this guy, an anthropologist, Ernest Gellner, and he is not exactly what my students would call ‘woke’ and the thing is I am not much for “cancel culture”.

But Asad really rips him a new one. Very unprofessional. Asad criticizes Gellner for having a limited perspective of Islam. Gellner thought Islam had a strict blue print, whilst there is more flexbility in Judaism and Christianity. So Gellner is kind of a structural functionalist for Religion. But Asad said Islam was also felixible and Gellner failed to apply his critique of Islam to other religions...maybe because he had other motives? Like my students and their “anti-colonial” issues with EP.

And personally I don’t think EP or Gellner were intentionally being colonial. Gellner’s ideas are based on the Middle East aka the birthplace of Islam. So surely that’s the authentic form? Also, I mean Gellner is an older man, he can make mistakes and he was a product of his time…. wait what? Sorry, it says here Gellner is only 7 years older than Asad. (clears throat)

Regardless, I don’t understand why we have to cancel EP or Gellner for it.

Oh shit it’s time for the tutorial.

(Skype call sound)

John

Wait is this everyone? Should I wait five minutes to start or something?

Zahra

No...I think it’s just me. After they read your email where you kind of ranted about cancel culture they all said they weren’t going to come.

John

Oh… Right, I guess I should keep my opinions to myself. (kind of mumble this)

Zahra

Um, Mr. Johnson? Sorry, I don’t want to be rude. But I don’t think anyone is trying to cancel Gellner? I just don’t think you understand what Asad is trying to say with his criticisms.

John

Well why don’t you just explain it to me then. Because clearly you all understand anthropology better than me.

Zahra

Well that’s kind of your job but okay.

Asad is not just being critical of Gellner, to be mean. He is being critical of the kind of academia that Gellner represents. Especially in Anthropology, where much of the colonial discourse argued that when someone goes into the field the outsider has an objective idea of the field. Hence, Gellner believing as a non-Muslim, and as not being a part of the group, that he has a more neutral understanding of the group he is looking to study.

While Asad is criticizing this exact practice, he is also saying there needs to be more of a focus on the history behind how certain concepts come to be rather than just the group. So for example, Gellner says Islam is political, and Christianity isn’t. So Asad wants people to examine where that idea comes from.

To do that Asad says there needs to be like frameworks that look at religious tradition not as static and the opposite of modernity, but rather look at tradition and modernity together and how they create specific social structures and varied collections of beliefs and customs. So we should think of religions as conversations between lots of people throughout history rather than a monologue laid down by a handful of powerful people.

So it’s like academia, we build it together, Malinowski has an idea then EP criticises it and improves it and so on. It’s not cancel culture, we’re building knowledge as a community. Sometimes that means saying your hero is wrong, or even - maybe - like racist.

Are you listening to me?

John Johnson

Yeah, yeah sure...I - I just saw this guy who has been like chasing me. It’s definitely him!

Zahra

Chasing you?

John

Well not exactly chasing but like pursuing?

Hey sir, can you help me take this desk into that toilet?

Yeah that toilet there.

Hey Zainab, sorry I need to hide. Why don’t you just finish out the tutorial by listening to this extract.

Zahra

It’s actually Zahra--

Extract

In 1975, while I was teaching at the University of Hull, I learned that my mother had advanced cancer. I decided to go to Saudi Arabia and stayed with her there until she died a year later. The political atmosphere and the social rigidity in a society awash with newfound wealth was very uncongenial, but the entire experience had a considerable impact on me and my ideas. I tried—unsuccessfully—to sort things out in my 1978 Malinowski Memorial Lecture (which I had been invited to give before my year in Saudi Arabia) in which I dealt with the definition of ideology, the classic Marxist theoretical term for false consciousness, as well as with the ‘authentic’ accounts of cultures studied by anthropologists. I tried to distinguish language in life from the language used by anthropologists about life, and to trace the slippery role of ‘meaning’ in anthropological accounts of other cultures. I tried to think in that presentation about matters that interested anthropologists of the time, as well as larger issues that had shaped my life up to that point.

Improbable though it may seem, my struggle to articulate my ideas and criticisms was largely prompted by my reflection on my mother's religious life. My father spoke and wrote impressively about the religion to which he had converted. My mother, by contrast, lived as a Muslim without expounding the doctrines of Islam, without defending it from attack or trying to persuade others of its superior virtue. My point is not simply that she was a pious woman—that she performed her prescribed prayers regularly, read portions of the Qur'an aloud early every morning, and fasted during the month of Ramadan. It is that I now realized I had thought of her life in terms of a lack instead of trying to understand it in her own terms, as she had lived it. I began to see that, like so many non-intellectuals, her religious practices were embodied, and that her embodied religion did not offer itself to hermeneutic methods—to the deciphering by observers of the real meaning of what she did—although it obviously ‘meant’ much to her.

In a very fundamental sense, these ‘religious’ activities had been no different from the mundane part of her life because they were mundane and integral to her everyday life. And while I had seen her act in this way as far back as I could remember, it was only after her death—when I turned in a sustained way to Wittgenstein for an understanding of religion (although he himself was not ‘religious’)—that I began to see her life differently. I saw it now not as an attempt to deepen and aestheticize her experience (as it is fashionable in some quarters to say), but as a way of being. My mother didn't intellectualize her religion, but by that I don't wish to say that she was ‘a blind follower’. Her prayers, recitations, and fasting were intended neither for other people to decode nor for enhancing her own experience; they were addressed to her God. During her married life she had not been always receptive to my father's enlightened arguments about changing some of her religious practices. Was this because she was irrational, incapable of responding to a rational argument, as I thought at the time? I have come to believe that I was wrong in thinking so: she didn't abandon particular practices because she felt that the change wouldn't fit easily into the entirety of her life as a Muslim. The idea that her feelings of fear, reverence, love, and so forth were to be understood as ‘emotions’ and therefore as ‘non-rational’ had for long seemed to me an unsatisfactory way of thinking about devoutness. This became clearer over time as I learned to think of embodiment not as mechanization but as the articulation of a particular encounter—in my mother's case, of her relationship to her God.

John

Okay, i’m safely in the bathroom, so sorry for any - (flushing) interruptions…

I’ve been really struggling with my students. It’s like they want to challenge everything. What about theories that are good? Can’t we leave well enough alone? Do they think i’m like stupid or something? I just have respect for those that went before me. Even if I didn’t agree with EP, or Malinowski or Gellner, academic freedom is a thing you know? I’ll defend their right to say their theories to the death. Students be damned.

Zahra

Umm Mr. Johnson - I’m still here.

John

Oh, hi Zahra, look I didn’t mean you. I’m sure you’re a very respectful - okay she hung up on me. Why is everyone doing that today?

Gellner was trying to make an honest attempt to understand Islam. Objectively. Not with the bias of being a muslim. Isn’t that what we were criticising EP and Malinowski for? Their personal opinions affecting their theory? Sure maybe if you’re muslim you can have a more nuanced view and understand how it feels to be within that religion.

And maybe people should have a say in how they are defined. Especially when those definitions can have a massive impact on your life. Like under colonialism. And maybe Gellner had a blindspot for Christianty, but so what? I like Gellner. His theories make the world simpler. Sometimes you need to use simple categories to clarify a complex world. Asad just complicates everything. And if Asad can see everything that’s wrong in Gellner, What’s his solution?

Susan calls

What do you mean “a complaint”?

The email? Oh my goodness I'm being silenced! I have complaints about them too like how they aren’t showing up to the tutorial.

Well, yes the tutorial was a little short today but in my defence that guy is after me. And I had to run away.

Well, You don’t have to believe me but it’s true. Do you think I usually take phone calls in a bathroom?

(flushing sound/bathroom sounds)

Yes I’m in a toilet.

You know what, i’m sick of being told what to do and think by you and the students and my parents and my grandparents! I’m going to indonesia. And if you want to fire me then go ahead and talk to my grandfather, I believe he made a very generous donation that he would like back!

Ha! His time I hung up. Okay, I’m going to get a flight to Indonesia, hopefully that’ll shake this weirdo following me.

Thank you for listening to notes from the field desk - this episode was written by Fatimah Ahktar and me.

Lucy Hansen was supervisor Susan

Our artwork was by Julie Karremans

Our music was “dark side of my students”

Asad, Talal The Kababish Arabs 1970

Asad, Talal Genealogies of Religion 1993

Asad, Talal Anthropology and the Colonial Encounter 1973

Asad Talal Autobiographical Reflections on Anthropology and Religion 2020

Gellner, Ernest Muslim Society 1981

Acclivity - Dubai Departures

https://freesound.org/people/acclivity/sounds/49118/

Astounded - Christopher J Astbury Switzerland Airport departure lounge Zurich International

https://freesound.org/people/Astounded/sounds/481818/

Polymorpheva - London Heathrow Airport

https://freesound.org/people/polymorpheva/sounds/104541/

Mario1298 - Waiting for passengers at the airport background.

https://freesound.org/people/mario1298/sounds/155798/

For full Links visit us on Soundcloud, twitter and instagram at notesfromTFD

#arts and entertainment #culture #society #anthropology #sudan #Talal Asad #postcolonial theory #podcast

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farukhislam · 4 years ago

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mikemortgage · 6 years ago

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obakeband · 6 years ago

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D-Black – Dat Ting feat. Joey B

Listen to D-Black’s hit single “Dat Ting” Ft. Joey B. Download D-Black – Dat Ting feat. Joey B here:

D-Black – Dat Ting feat. Joey B (0 downloads)

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Desmond Kwesi Blackmore (born 12 January 1987), better regarded by his degree call D-Black, is a Ghanaian anglophone hip-hop megastar.

D-Black is a tune enterprise entrepreneur, executive producer and multiple award-triumphing Anglophone hip hop / afrobeats artist from Ghana. Born Desmond Kwesi Blackmore on the twelfth of January 1987 to half of Ghanaian, half of English father, John Derek Blackmore and Ghanaian mom Adeline Boateng who hails from Koforidua inside the jap region however raised with the aid of her Ga mom. out of doors of creating music, D-Black is the C.E.O & director of the Black avenue group of businesses. With subsidiary corporations, of which D-Black is director of namely “Black street Muzik”, an independent file Label and Distribution outlet with artists Wisa Greid, MTN Hitmaker winner Freda Rhymz , songstress Sefa , ‘Potato’ hitmaker Dahlin Gage as well as Canadain and Australian raised crooners Nina Ricchie, Osayo signed to the label.[3]

D-Black owns “Black road clothing” an impartial apparel line, “Livewire occasions” co-owned by himself and his road manager and feature produced fairs, concert events, boxing fights, football tournaments and extra in Accra, Kumasi, Koforidua, Axim for the Ministry of Tourism, The movie star football Weekend, BAM competition, The BHIM FillTheDome live performance, night time educate seaside Jam, The Kundum festival & more. He is likewise the CEO of “Black street tv” and “Black road movies”, two new television and movie production companies with an award triumphing movie and television show underneath their belt of their first year. D-Black is also the proprietor and CEO of club Onyx, a plush nightclub positioned inside the Cantonments community of Accra and Oasis Pool front room also in Cantonments – Accra. D-Black has lately spread out celebrity advertising company ‘Volcano’ with its places of work positioned in North Kaneshie – Awudome Estates in Accra inside the Black road group office complex. In 2014 D-Black become outdoored because the legit logo ambassador for Ciroc extremely premium Vodka in Ghana and in 2016 the logo ambassador for Belaire LUC .[4]

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In 2019 through his Desmond Blackmore enterprise D-Black is set to release a Vodka emblem and soap line through share acquisition and investments in already current merchandise.

With 3 solo albums under his belt in 2011 and 2013, 2016 “song, Love & life” , “The Revelation” & “Lightwork”, the rapper has received over 70 award nominations with 21 wins across the African continent inclusive of nods and wins on the Channel O tune Video Awards, The wager Awards, The Vodafone Ghana music Awards, The MTN 4Syte track Video Awards, The Sound city Awards, Ghana tune Awards united kingdom and greater. He these days signed a 2 yr virtual distribution cope with commonplace tune, Africa for his subsequent album and has finished in over 40 cities inclusive of London, Coventry, Manchester (U.ok) the big apple, Boston, D.C (united states of america), Ottawa, Montreal, Edmonton (Canada), Italy, Holland, Johannesburg, Capetown (South Africa) and extra. D-Black has accomplished / opened for global acts which include Chris Brown, Rick Ross, Jay Z, Busta Rhymes, Akon, Sean Paul and greater on various levels. The younger entertainer, in his 9 year profession has churned out chart topping hits such as Vera, change Your life feet. EL, My Kinda woman ft. Sarkodie, non-public man or woman and Seihor with Castro, Get on da dancefloor, any individual feet. Kwabena Kwabena, red Card, Kotomoshi, Badder ft. Kuami Eugene and extra. He has inside the past few years, collaborated with different African A- listing acts together with Nigeria’s Davido, Waje, Phyno, Seyi Shay, Sean Tizzle, Mo Cheddah, South Africa’s TearGas, Cassper Nyovest, Donald, Kenya’s STL, Zimbabwe’s Buffalo Souljah, Stanley Enow from Cameroon, Fally Ipupa from Congo, Vanessa Mdee from Tanzania and some of Ghana’s most proficient acts along with Sarkodie, Castro, Stonebwoy, E.L, Efya, Kuami Eugene, Kidi, King Promise, Shatta Wale and extra.

In 2010 D-Black was nominated on the guess Awards inside the u.s. for excellent African Act following the discharge of his first studio album “music, Love & life” that spawned the award-triumphing hits “any individual toes. Kwabena Kwabena” and “Get On Da Dancefloor ft. Dr. Cryme”. His first national tour ‘The yes Boss excursion’ as a massive fulfillment as he offered out stadia and auditoriums in 10 towns in Ghana.

D-Black turned into featured on the 2011 wager (BLACK enjoyment tv) HIPHOP AWARDS CYPHER with 6 other Ghanaian rappers; Reggie Rockstone, Sarkodie, Edem, Tinny, Kwaku-t & child G. This turned into the first time inside the records of the BETHIPHOP AWARDS, making them the primary West African Artists to be featured at the bet CYPHER. This historic feat was directed by using guess’S Lilian Blankson and aired at the 16th of October 2010 on the wager global community all over the global to audiences inside the U.ok, ireland, center East, Australia and Africa. other artists that have been featured at the wager CYPHER include Kanye West, Nicki Minaj, Eminem, Fabolous, Ace Hood, Juelz Santana, not unusual, KRS 1, Ice cube, Jadakiss, ok’Naan and extra.

D-Black released three singles off his 2012 ‘The Revelation’ album “My Kinda lady” presenting fellow Ghanaian rapper Sarkodie, “Falling” offering Nigeria’s Mo Cheddah and the damage hit unmarried “Vera” made massive rounds on Ghanaian and African radio and tv. The azonto membership banger “Vera” presenting Joey B become the no 1 music on the Ghanaian urban track charts on over 15 Ghanaian radio stations 12 weeks after its launch and became the most famous tune in Ghana through 2012.[citation needed]

D-Black also won awards for “music of the 12 months” and “Collaboration of the yr” for his hit music “Vera” on the 2013 Ghana tune Awards, U.okay in August 2013. D-Black has accomplished with Jay Z, Chris Brown, fats Joe, Akon, Busta Rhymes , Stevie wonder, Omarion, Lyold at live shows in Ghana. D-black has done in countries inclusive of the united states, (UAE) Dubai, Italy, Holland, South Africa, U.k, Nigeria and extra. In July 2013 he headlined on the O2 area on the U. okay. Afrobeats tune pageant concert with label mate Joey B, which kicked off his united statesexcursion in September 2013 and the primary leg of a european tour in February 2014 in Amsterdam, Holland, Bologna, Italy, London, united kingdom, Coventry.

In 2014, D-Black started working in the studio on his 1/3 album ‘Lightwork’. the first single off this upcoming album, non-public man or woman proposing Ghanaian crooner Castro, become launched in April 2014 and received massive airplay on Ghanaian and African radio. In July 2015, private person changed into the no 1 tune on the pinnacle 10 charts throughout Ghana. Castro doubled up with his ‘Seihor’ report providing D-Black that still shot to number one on all radio and tv charts in Ghana. the second one single off the album ‘Kotomoshi’ additionally spawned some other monster hit file. D-Black took a smash from his musical journey quickly after his friend and collaborator, Castro’s demise for close to two years after this and set up 4 new enterprise, a night time club, a lounge, advertising and marketing company and re launched the Black road Muzik label. He launched his starvation and Thirst mixtape online in 2017 and is currently within the studio wrapping up his fourth studio album ‘Loyalty’ set to be released in April 2019.

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