Site frozen. Go to Anthrograph for the latest [July 4, 2025]

I am pleased to announce that I am debuting a new site for teaching resources at https://anthrograph.rschram.org. Please visit and browse.

The Anthrocyclopaedia will remain for now as an archive but will no longer be updated. I will be manually moving materials from this site to Anthrograph from today, editing and updating as I go. Thanks for your visits over the many years---over 10!---that this site has been active. I look forward to welcoming you to a new teaching site.

Ryan Schram's Anthrocyclopaedia

Anthropology presentations and learning resources

User Tools

Site Tools

You are here: start » talks » sanguma
talks:sanguma:start

Differences

This shows you the differences between two versions of the page.

Link to this comparison view

Next revision		Previous revision
talks:sanguma:start [2019/10/19 16:45] – created Ryan Schram (admin)talks:sanguma:start [2020/01/25 15:28] (current) – external edit 127.0.0.1
Line 1: Line 1:
-# "Sanguma em i stap (*Sanguma* is real)": Ethnographic citizenship and epistemic exclusion in Tok Pisin sorcery stories since 1945+# "Sanguma em i stap (Sanguma is real)": Ethnographic citizenship and epistemic exclusion in Tok Pisin sorcery stories since 1945
  
-## "Sanguma em i stap (*Sanguma* is real)": Ethnographic citizenship and epistemic exclusion in Tok Pisin sorcery stories since 1945+## "Sanguma em i stap (Sanguma is real)": Ethnographic citizenship and epistemic exclusion in Tok Pisin sorcery stories since 1945
  
 Ryan Schram   Ryan Schram  
Line 8: Line 8:
  
 Available at http://anthro.rschram.org/talks/sanguma Available at http://anthro.rschram.org/talks/sanguma
 +
 +**Abstract:** In Papua New Guinea, people's political participation takes place in contact zones among many different cultures, and public discourse circulates only when people create interfaces between disparate languages, systems of knowledge, and value orientations. Citizenship rests on one's capacity to translate oneself; yet translations are not treated equally in mass print media. In the same way that the national creole language Tok Pisin is subject to competing ideological evaluations about the nature of multilingualism, Tok Pisin public discourse is characterized by competing tendencies toward epistemic inclusion and exclusion. In this paper, I present several different frames found in Tok Pisin public discourse which privilege different epistemological positions on sorcery and other occult topics. In each case, talk of the occult involves both an openness to differences in knowledge and a tendency to treat particular knowledge claims as beliefs (*bilip*) to be overcome. While *bilip* has become the dominant way to constrain public talk about the occult, I also show that the *bilip* can be reinterpreted to index a moral stance of mutual recognition of differences as well. Competing tendencies of inclusion and exclusion in Tok Pisin discourse also feed into and reinforce each other. The struggle over ontological recognition will thus always be a part of creole cosmopolitanism in PNG. **Keywords:** occult, belief, creoles and pidgins, media, citizenship. 
 +
  
 * [[aaa|Presentation slides and paper]] for the session "Making the occult public" at the 2019 American Anthropological Association meeting, Vancouver.  * [[aaa|Presentation slides and paper]] for the session "Making the occult public" at the 2019 American Anthropological Association meeting, Vancouver. 
  
  
talks/sanguma/start.1571528743.txt.gz · Last modified: 2019/10/19 16:45 by Ryan Schram (admin)