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	<title>Global Ethnographic &#187; Articles</title>
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	<description>Unique Perspectives on the Local Contexts of Social Life Around the Globe</description>
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		<title>Opening the lunchbox: Distinction From the School Playground</title>
		<link>http://oicd.net/ge/index.php/school-lunch-boxes-new-zealand/</link>
		<comments>http://oicd.net/ge/index.php/school-lunch-boxes-new-zealand/#comments</comments>
		<pubDate>Sat, 12 Nov 2011 18:00:18 +0000</pubDate>
		<dc:creator>geadmin</dc:creator>
				<category><![CDATA[Articles]]></category>
		<category><![CDATA[New Zealand]]></category>
		<category><![CDATA[Spotlight]]></category>

		<guid isPermaLink="false">http://oicd.net/ge/?p=412</guid>
		<description><![CDATA[Through an ethnographic investigation of school lunchboxes, this paper explores how health, gender, class and ethnicity are understood through children’s interactions. It examines the way children construct, affirm and/or challenge social distinctions and issues of inclusion/exclusion by looking at the contents, concepts, narrative and activities related to the consumption and sharing of their lunch food [...]]]></description>
			<content:encoded><![CDATA[<p>Through an ethnographic investigation of school lunchboxes, this paper explores how health, gender, class and ethnicity are understood through children’s interactions. It examines the way children construct, affirm and/or challenge social distinctions and issues of inclusion/exclusion by looking at the contents, concepts, narrative and activities related to the consumption and sharing of their lunch food at a primary school in Wellington, New Zealand. Literature dedicated to social class (Bourdieu 1984) and ethnic identity (Rikoon 1982; Stern 1977) has documented the relationship between group identities and food items or cooking methods, analyzing how food is creatively used to reaffirm unity and belonging within minority groups (Camp 1989; Kalcik 1984). In contrast to this approach, I review the role of food as a &#8220;safe space&#8221; (Mercon 2008) where diversity may be allowed to symbolically exist for the purpose of affirming the unity of the nation state, while ultimately silencing deeper social differences. I assess the discourses, behaviours and symbolisms at stake in scenarios where food consumption takes place with individuals from different ethnic, gender, religious identities and socio-economic backgrounds as well as the way that children are socialized to understand and enact distinction through food. This reveals children’s notions of their own identity and their perceptions of other’s identities, and questions the assumption that food, identity and social cohesion are conceptually linked.</p>
<p><em></em><em><a href="http://oicd.net/ge/?p=487">Read More</a></em></p>
<p>&nbsp;</p>
<p><a href="http://oicd.net/ge/wp-content/uploads/2011/11/Methods.jpg"><img class="aligncenter size-full wp-image-413" title="Methods" src="http://oicd.net/ge/wp-content/uploads/2011/11/Methods.jpg" alt="" width="476" height="355" /></a></p>
<p>&nbsp;</p>
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		<title>Intracultural Dynamics of Capoeira Training in Brazil</title>
		<link>http://oicd.net/ge/index.php/social-justice-efficacy-concerns-in-the-gambia/</link>
		<comments>http://oicd.net/ge/index.php/social-justice-efficacy-concerns-in-the-gambia/#comments</comments>
		<pubDate>Sat, 12 Nov 2011 18:00:06 +0000</pubDate>
		<dc:creator>geadmin</dc:creator>
				<category><![CDATA[Articles]]></category>
		<category><![CDATA[Brazil]]></category>
		<category><![CDATA[Spotlight]]></category>

		<guid isPermaLink="false">http://oicd.net/ge/?p=183</guid>
		<description><![CDATA[Class was in session. I was playing the atabaque drum—a freestanding upright leatherhead drum with a wooden body and a metal stand. To my right was a group of student musicians who, on their respective instruments, were each playing rhythms to accompany the other students performing Capoeira movement. Capoeira is an Afro-Brazilian form of fight-dancing [...]]]></description>
			<content:encoded><![CDATA[<p>Class was in session. I was playing the <em>atabaque</em> drum—a freestanding upright leatherhead drum with a wooden body and a metal stand. To my right was a group of student musicians who, on their respective instruments, were each playing rhythms to accompany the other students performing <em>Capoeira</em> movement. Capoeira is an Afro-Brazilian form of fight-dancing that incorporates music, dance and martial arts. In each of the three styles of Capoeira—Angola, Regional and Contemporañea—practitioners must learn both the instruments and the movements. Practitioners also learn a repertoire of songs that evoke imaginations of Capoeira’s past.</p>
<p><em><a href="http://oicd.net/ge/?p=487">Read More</a></em></p>
<p>&nbsp;</p>
<p><iframe src="http://www.youtube.com/embed/iuU7zBO6KO4" frameborder="0" width="420" height="315"></iframe></p>
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		</item>
		<item>
		<title>Fiji&#8217;s Red Wave Art Movement</title>
		<link>http://oicd.net/ge/index.php/national-media-campaigning-in-our-fiji/</link>
		<comments>http://oicd.net/ge/index.php/national-media-campaigning-in-our-fiji/#comments</comments>
		<pubDate>Sun, 24 Oct 2010 08:15:08 +0000</pubDate>
		<dc:creator>geadmin</dc:creator>
				<category><![CDATA[Articles]]></category>
		<category><![CDATA[Fiji]]></category>
		<category><![CDATA[Spotlight]]></category>

		<guid isPermaLink="false">http://oicd.net/ge/?p=173</guid>
		<description><![CDATA[This paper draws on anthropological fieldwork conducted at the Oceania Centre for Arts and Culture between 2004 and 2008. It describes the formation of the Oceania Centre and discusses certain “Red Wave” artists. In illustrating how their style of art is learned and produced, the paper considers the shared stylistic repertoires thought to define such [...]]]></description>
			<content:encoded><![CDATA[<p>This paper draws on anthropological fieldwork conducted at the Oceania Centre for Arts and Culture between 2004 and 2008. It describes the formation of the Oceania Centre and discusses certain “Red Wave” artists. In illustrating how their style of art is learned and produced, the paper considers the shared stylistic repertoires thought to define such “collective” Oceanic art. When it discovers that senior artists experience a process of “individualization” seemingly counter to the principles of the Centre, the paper turns to investigate the origin of these stylistic differences between the artists. It concludes by discussing the function of style itself, finding that stylistic differentiation emerges not to threaten the stability of “the collective” but rather to produce for artists and audiences alike new social and symbolic connections and relations.</p>
<h2>Keywords:</h2>
<h3><em>art anthropology, Red Wave art, the Oceania Centre for Arts and Culture, style,</em><br />
<em> collectivity, Fiji, Oceanic identity</em></h3>
<p><em><a href="http://oicd.net/ge/?p=487">Read More</a></em></p>
<p style="text-align: center;"><a href="http://oicd.net/ge/wp-content/uploads/2010/10/Picture-4.png"><img class="aligncenter size-full wp-image-404" title="Red Wave Art_Fumi Watanabe" src="http://oicd.net/ge/wp-content/uploads/2010/10/Picture-4.png" alt="" width="430" height="478" /></a><a href="http://oicd.net/ge/index.php/global-ethnographic-launch/"><br />
</a></p>
<p>&nbsp;</p>
]]></content:encoded>
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		<item>
		<title>Reconstructing Minority Identities in 21st Century Japan</title>
		<link>http://oicd.net/ge/index.php/reconstruction-of-minority-identities-in-21st-century-japan/</link>
		<comments>http://oicd.net/ge/index.php/reconstruction-of-minority-identities-in-21st-century-japan/#comments</comments>
		<pubDate>Sat, 22 May 2010 09:41:01 +0000</pubDate>
		<dc:creator>geadmin2</dc:creator>
				<category><![CDATA[Articles]]></category>
		<category><![CDATA[Japan]]></category>
		<category><![CDATA[Spotlight]]></category>

		<guid isPermaLink="false">http://oicd.net/ge/?p=69</guid>
		<description><![CDATA[In 1968, Shintaro Ishihara (now the governor of Tokyo) stated, ‘there is no other country like Japan, people who are virtually mono-ethnic, who speak the same language which is like no other country’s and which has a unique culture’(Oguma 1995:358). 40 years later, similar statement was still repeated by Taro Aso (then the foreign minister [...]]]></description>
			<content:encoded><![CDATA[<p align="left">In 1968, Shintaro Ishihara (now the governor of Tokyo) stated, ‘there is no other country like Japan, people who are virtually mono-ethnic, who speak the same language which is like no other country’s and which has a unique culture’(Oguma 1995:358). 40 years later, similar statement was still repeated by Taro Aso (then the foreign minister of Japan) who maintained Japan is ‘one nation, one civilization, one language, one culture, and one race<a title="" href="#_ftn1"><strong>[1]</strong></a>.&#8221;</p>
<div>
<hr align="left" size="1" width="33%" />
<div>
<p><a title="" href="#_ftnref">[1]</a> (The Japan Times 2005, Oct. 18). Aso then became Prime Minister in September, 2008.</div>
</div>
<p><em><a href="http://oicd.net/ge/?p=487">Read More</a></em></p>
<p><a href="http://oicd.net/ge/wp-content/uploads/2010/05/MusicIdentities_Japan.jpg"><img class="aligncenter size-full wp-image-77" title="MusicIdentities_Japan" src="http://oicd.net/ge/wp-content/uploads/2010/05/MusicIdentities_Japan.jpg" alt="" width="722" height="480" /></a></p>
]]></content:encoded>
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