Feeling at home: Producing and consuming things in Karenni refugee camps on the Thai-Burma border
Feeling at home: Producing and consuming things in Karenni refugee camps on the Thai-Burma border
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宾至如归的感觉：在泰缅边境的克伦尼难民营生产和消费东西
DOI：
10.1002/psp.639
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发表时间：
2010
期刊：
影响因子：
--
通讯作者：
Dudley S
中科院分区：
文献类型：
--
作者：
Dudley S
这篇文章集中在生产和消费，特别是食品和纺织品，以及这种过程和身体行动的贡献，感觉在家里，从缅甸生活在泰国边境的难民营中的克伦尼族难民的高度异质性人口。看着吃，编织和穿，我检查的影响和生产和消费过程的关联，以及它们与流亡前生活的相似性和差异。我认为，对这些问题的感官方面的调查可以阐明它是如何感觉到一个难民，在物理意义上：是一个人的熟悉的地方和生态，积极寻求带来的感觉是“在家里”的流亡背景下的边境营地。流离失所不可避免地改变了被迫移徙者与他们所属的地点、物体和其他人的物质世界的联系。重点关注被迫移徙的这一方面，而不是遵循通常强调原因、保护和援助或心理社会影响的做法，有助于探讨难民从他们所经历的破裂中获得意义的基本文化过程。这一办法显示了当地的能动性，并表明难民不是被动的受害者，而是积极努力的积极行动者，以最好地利用他们的环境。对于克伦尼人和其他流离失所和非流离失所的民族一样，“在家里”的感觉的一个重要组成部分是培养一种地方和安置的时空连续性。然而，对难民来说，地方的真实的、有形的连续性是不可能的：难民营现在不是、将来也永远不会是他们来的地方。我证明，难民作出了相当大的努力，以创造一种目的感和流离失所的家，体现的知识和机会，其反复制定，特别是感官体验，是在这方面的核心组成部分。虽然难民营在某种程度上永远变得更像家，但它永远不会完全是家。尽管如此，在难民环境中，反复和积极地参与过去的目标和行动，在形成和重建与流亡前的过去的联系方面特别强大和活跃。版权所有© 2010约翰威利父子有限公司.
This article concentrates on production and consumption, particularly of food and textiles, and the contribution of such processes and bodily action to feeling at home, for the highly heterogeneous population of Karenni refugees from Burma living in camps on the Thai border. Looking at eating, weaving and wearing, I examine the implications and associations of the production and consumption processes and their similarities and differences with pre‐exile life. I argue that an investigation into sensory aspects of such issues can illuminate how it feels to be a refugee, in a physical sense: to be out of one's familiar place and ecology, seeking actively to bring about a sense of being ‘at home’ in the exiled context of a border camp. Beingdisplaced inevitably alters forced migrants' connections with the physical world of places, objects and other people of which they are a part. To focus on this aspect of forced migration, rather than following the more usual emphases on causes, protection and assistance, or psychosocial impacts, facilitates exploration of the fundamentally cultural processes through which refugees make meaning out of the rupture they have experienced. It is an approach that demonstrates local agency and makes it clear that refugees are not passive victims, but active agents working hard to make the best of their circumstances. For the Karenni as for other displaced and non‐displaced peoples alike, an important part of feeling ‘at home’ is the cultivation of a sense of spatiotemporal continuity of place and of emplacement. Yet real, physical continuity of place is impossible for refugees: the camp is not and never will be the place whence they have come. I demonstrate that refugees make considerable efforts to create a sense of purpose and home in displacement, and that embodied knowledge and the opportunity for its repeated enactment, and especially, sensory experience, are central components in this. While the camp is in some ways perpetually becoming more like home, it will never quite be it. Nonetheless, repeated and active engagement in the present with the objects and actions of the past, are in a refugee setting particularly powerful and dynamic in forming and re‐forming connections with the pre‐exile past. Copyright © 2010 John Wiley & Sons, Ltd.
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