Claiming and knowing the real: authenticity today

Claiming and knowing the real: authenticity today
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声称并了解真实:今天的真实性

DOI:
10.1111/1467-9655.12215
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发表时间:
2015
影响因子:
1.2
通讯作者:
Douglas-Jones R
Douglas-Jones R
中科院分区:
法学2区
文献类型:
--
作者:
Douglas-Jones R

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在写这篇书评的时候,我被要求对我在一所丹麦大学为新入职的国际员工举办的研讨会上第一年的教学做一个概述。在与研讨会协调员的会面中,我获得了之前演讲者的ppt幻灯片,尽管他们向我保证,我关注什么并不重要。他们认为,我应该提供的是一份“真实的报告”。欧美人类学与真实性的概念有着一种令人不安的关系,无论是在其内在的内涵中,作为演讲者的我所要求的个人真实性,它最近仍与“本质意义”和“真实文化”联系在一起(Asad 1979; Strathern 1995: 3),还是它目前在遗产和旅游业中无处不在的使用。在更为含蓄的时代,人们毫无疑问地追求真实:“人类学关注的是‘真正的’传统”,麦克唐纳在《记忆之地》的引言中写道;20世纪的职业和抱负建立在“收集被认为处于消失边缘的生活方式的信息”(记忆之地[ML]: 29)。在其当前,更明确的时代,真实性的结构,实践,过程,谈判,真理主张和影响进行人类学分析。但是,它从期望到批判实践的转变远非一帆风顺,而且它的真实、本质、真实和真实的内涵与分析语言的分离可能永远不会完成。那么,今天应该如何书写它,它可能包含什么样的推理模式(辩论真实性[DA]: 144)?正如《辩论真实性》(debate authenticity)的编辑们所建议的那样,“学术上对这个术语的使用与在公共空间和政治项目中使用的术语之间的二分法”(DA: blurb)是一个值得暂停的节点,在下面的评论中,我对这三个最近的出版物都做了这样的评论。Fillitz和Saris最优雅地处理了真实性的复杂概念过去,他们对辩论真实性的十二章的介绍为学生和学者提供了对该概念的学科历史,周期性和哲学继承的批判性处理。他们写道,“真实性的幽灵”“仍然可以在人类学的宴会上找到”(DA: 8),指出人类学家在专业上涉及对真实性主张的合法化、授权和裁决(例如Clifford 1988)。“辩论”是一个合适的标题动词,因为汇编的章节对这个术语的研究和使用采取了截然不同的方法。Fillitz和Saris“被真实性概念的普遍性所震惊”(DA: 1);他们也
While writing this book review, I was asked to give an overview of my first year of teaching at a Danish University to a workshop for incoming international staff. A meeting with the workshop co-ordinators furnished me with PowerPoint slides from previous speakers, although they assured me it didn't matter what I focused on. What I should deliver, they felt, was an'authentic account'. Euro-American anthropology has an uneasy relationship with the concept of authenticity, whether in its connotations of inner, personal genuineness requested of me as a speaker, its still recent association of'essential meanings' and'authentic culture'(Asad 1979; Strathern 1995: 3), or its current ubiquitous use in heritage and tourism. In its more implicit days, the authentic was sought unquestioningly:'[T] he anthropological concern was with" real" tradition', writes Macdonald in the introduction to Memorylands; twentieth-century careers and ambitions built on'gathering up information about ways of life deemed to be on the brink of disappearing'(Memorylands [ML]: 29). In its current, more explicit era, the constructions, practices, processes, negotiations, truth claims, and effects of authenticity are anthropologically analysed. But its transition from desired to critiqued practice has been far from smooth, and the disentanglement of its connotations of the genuine, the essential, the true, and the real from analytical language can perhaps never be complete. How, then, is it to be written about today, what modes of reasoning might it encompass (Debating authenticity [DA]: 144)? As the editors of Debating authenticity suggest, the'dichotomy between academic use of the term and the one deployed in public spaces and political projects'{DA: blurb) is a juncture at which it is worth pausing, and in the review below, I do so for each of these three recent publications. Fillitz and Saris handle the complex conceptual past of authenticity most elegantly, their introduction to Debating authenticity's twelve chapters providing students and scholars with a critical handle on the disciplinary history, periodicity, and philosophical inheritances of the concept. The'spectre of authenticity', they write,'can still be found at the anthropological banquet'{DA: 8), pointing to anthropologists professionally implicated in legitimation, authorizing, and adjudicating claims of the authentic (eg Clifford 1988).'Debating'is an appropriate title verb, since the assembled chapters take radically distinct approaches to both the study and use of the term. Fillitz and Saris are'struck by the ubiquity of the notion of authenticity'(DA: 1); they are also
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