各位同學：
本週五（6/6）中午12：00-2：00，系上邀請Prof. Dan Jorgensen與師生informal talk，
講者的資料如下，謹供參考。地點在206教室，請同學自備午餐與會。謝謝！
靜文助教 敬上
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Research Interests
I'm a social anthropologist by training, and my theoretical interests have
varied during the course of the last two decades as my ethnographic concerns
have shifted. My fieldwork site is among the Telefolmin people of Papua New
Guinea's Sepik headwaters (West Sepik Province). I originally went there in
1974/75 to get at the dynamics of local level politics by focusing on
disputing as a context for creating coalitions and deploying support. This
strategy was disarmed by the Telefol reluctance to engage in open disputing
with each other (unlikemany of their countrymen), and Telefolmin (or at least
the men) thought I could spend my time much more profitably by learning about
their initiation cult and the mythology that went along with it. So it was
that I found myself specializing in the anthropology of religion, with an
emphasis on myth, ritual and secrecy. Given the obvious gender dimension of
the men's cult, I also devoted some attention to the relation between men and
women in Telefol life.
PNG achieved independence in 1975, and shortly thereafter Telefol lives
changed in two related and important ways: a local program of evangelism
(Rebaibal) redefined Telefol identity in Christian terms (sweeping much of
the traditional religion away in its wake), and plans for large-scale mining
at Ok Tedi and Frieda River ("Nena") became looming presences on local
horizons. This prompted a second field visit in 1979, and over the course of
four subsequent field trips (1983/84, 1992, 1995, 2004) much of my work has
been devoted to making sense of these developments. My main emphasis has been
on Telefol responses to their position on PNG's mining frontier, and this
obliges me to take into account the ways. Telefolmin and other Papua New
Guineans situate themselves vis-a-vis the postcolonial state, mining
companies, environmental NGOs and what we have come to call globalization.
My current interests are in the analysis of what Tsing has called
'scale-making' in the complex and sometimes surprising ways that the projects
of local people and outsiders come together (and occasionally clash) in
contexts such as resource development or transnational evangelism. In more
practical terms, I am also working with other colleagues to understand the
regional implications of mine closure as Papua New Guinea's major mine
projects (such as Ok Tedi or Porgera) move towards termination.
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