Sunday, November 12, 2006

Discussion questions for Feld

Discussion Questions; for all responses, provide examples and specific line citations.

Remember, each student is asked to provide a minimum total of 12 lines in response to the following questions, using the "Comments" feature below. Please indicate clearly which Discussion Question you are responding to in your comment(s). [Edited to add]: You are encouraged to respond not only to the Questions but also to other seminar members' comments.

Also note: Comments function for this set of Questions will be open only through Nov 28 11am; you must complete your comments prior to that deadline.

This article is a good candidate for the "3 passes – 3 layers" reading approach we discussed earlier in the semester. Feld’s goal in this 1976 article is both to analyze and problematize the use of film in ethnography; to propose a more thoughtful, consistent, and rigorous analytical approach to film; and to provide a very extensive and carefully-annotated filmography, or list of films useful in teaching ethnomusicology. It is not necessary to read every word of this article—but don’t make the mistake of assuming you can skip the reading entirely. Rather, focus on those sections (as indicated by markup on the pdf) which indicate important information. And, of course, read with the Discussion Questions (and your responses) in mind.

Something else to which you should pay attention: the clarity, sanity, and straightforward nature of Feld’s writing. This is a good model: you can learn a lot about how to write well by reading such writing.

1. Unpack the phrase "the anthropology of visual communication." What kinds of tools might be relevant in such anthropology? How does "cultural anthropology" translate into the visual media? (Hint: consider the possiblity that a number of tools from CA may actually be readily transferrable, without excessive modification, directly from other types of CA observation situations.)

2. Note the technique, and the type of evidence, which he employs to assess the development of ethnographic film over the history of the discipline. Be prepared to relate this to Doubleday's article on frame drumming; what are the similiarities of approach?

3. Feld articulates the reality that most ethnomusicologists are *not* "pure" researchers (that is, spending all of their time in the field or writing up their findings). Rather, most ethnomusicologists wear multiple hats: at the very least, they are *both* fieldworkers *and* teachers--and so they often seek to use field materials for teaching purposes. What does Feld say has been the impact of this? What kinds of clarity of *motive* and *purpose* does Feld say need to be developed?

4. Feld cites Mantle Hood’s work with ethnographic film several times, and favorably. Based upon our reading of Hood’s "Bi-Musicality" article from 1960, why might there be overlap between Hood's interests and Feld's? In what ways do they share conceptual priorities? In other words: how are "bi-musicality" and "ethnographic film" related?

[Not a Discussion Question, but worth your attention: Lomax’s "Cantometrics" theory: now a discredited attempt to "map" musical style-preferences onto cultural/social types. Reveals a lot about the lasting ubiquity of the "universalist" impulse even into the 1970s.]

5. On p298, be prepared to unpack Feld’s "mediated symbolic event." Why do we need to understand this phenomenon via this terminology? Why is this technical terminology better than other language?

6. pp298-99: Discuss the "selectivity" which Feld sees as underreported but ubiquitous in ethnographic film. Why is it important to identify, recognize, and take-into-account this selectivity?

7. Feld argues that words "can not only equal but greatly surpass the information level of the still or moving image." We have repeatedly suggested in our seminar that additional media (especially audio- and video-recording) can provide more information; why does Feld contradict this? What does he suggest are the pitfalls of the presumption of film’s "superiority"?

[Not a Discussion Question, but a term you need to know, and whose implications you need to understand: "graphic notation." What is it, when/why is it used, what are its advantages?]

8. Unpack the meaning and significance of the passage beginning in the last paragraph of p308; relate Feld’s cautions to your own fieldwork; cite at least one situation in your own fieldwork where the uncritical use of film, presuming its "more complete information," might actually distort more than print does.

9. Second full paragraph on p309 is incredibly revealing: of what? Of whom? What is the relationship between how "tourists" see and how "anthropologists" see? What does this reveal about observers’ cultural biases?

10. Bottom of p310: who does Feld say needs to take more "responsibility"? How? Why? What would be the advantages of this? Give at least one example of such "responsibility" necessary in your own fieldwork. Compare to the examples offered by others in comments.

3 Comments:

Blogger Ian Rollins said...

This is in response to the last four discussion questions. I have put a major focus on film. I have found that is has distorted in my own perceptions and the perceptions of others. In light of the statements in this article I realize moreso that I have distorted the situation. Feld's comments on the differences between a fixed camera and a more professional multiple camera "Hollywood" approach and their problems create some personal issues. I have used a fixed camera in the hopes that it will be forgotten by the people around me, but that cannot truly occur. There are distortions of observation in the simple fact that film is perceived as truth. But, the experience is still lacking as Feld states in the fact that it is still just a recording of the past, and as with photography we are creating what we think is important because of our own cultural background. As Feld calls "pretty" pictures.

10:44 AM  
Blogger Ian Rollins said...

This comment has been removed by a blog administrator.

11:33 AM  
Anonymous Anonymous said...

5. I agree with Holly and Jeremy’s definitions. I agree that the mediated symbolic event is a conscious choice that photographers and filmmakers choose. The have though long and hard about the picture of film that is about to be taken or shot. I like Jeremy’s definition that mediation is a transmission of thought and ideas. This is true. It is a transmission of that one person’s thoughts and ideas over a specific time in history. This is definitely not always the idea of the person in the picture, or the people in the video. This has been a lot of effort on the part of the photographer and filmmaker to make sure their “event” is as real as it’s going to get. This also leads me into Ian’s comment that no matter how much an ethnographer stands back and tries to take a snapshot of “life” or a video of “the brown people,” it will never truly be the same thing as regular life for the subjects. It is always going to be a distorted image. Sure you can “set it and forget it” as Ron Popeil might say, but in the back of my mind, as an ethnographer thinking as a subject, I won’t forget that someone is here taking pictures of me or making a video of the life around me.
6. I again agree with Holly in that fact that Feld needs to consider all types of mediation as symbolic. Even transcriptions to an extent can be a symbolic event because that interview on paper is exactly what happened. It may not capture the subtle body language of the informant when asked a particularly difficult question, or the nervous laughter of the interviewer at a comment that was out of left field, but neither does a picture capture these subtleties.
8. The significance of this last paragraph is to inform the reader that there are in fact different ways to take the same picture. Someone from America is going to take a picture differently than someone from France. A child who has grown up with a digital camera in his hand since he was 4 will look at life differently than a 60 year old man who still uses his camera that you have to wind after every shot. Feld's point is that things will change, and a picture is not the best representation of life. It may be a good one, but I don;t think it is the best. I love the last sentence on 308 going into 309 where Feld says "photographs change meaning as knowledge of s situation changes, and, photographic interpretation strategies change as ethnographic interpretation competence deepens." This is just a wonderful quote because he is right. If someone looks at a photograph, they might have a first sense of what is going on. If someone also had a transcription of the event where the picture was taken, the same person might look at the picture in a completely different light. For instance, in my fieldwork situations, I have used film at rehearsals for the choir. I just set the camera down and forgot about it, in hopes that the people of the choir would also forget about it. I believe some people might think that because they see the choir rehearsing, then they know exactly what went on and that this must be how a rehearsal is. A good write can text paint far more than a picture or video would accomplish. The smells of the room, the feeling of the ethnographer or the hesitance of other members of the choir. There is no substitute for a first hand account of the sitation short of the reader actually being there.

9:36 AM  

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