ETHNIKKA's mission is to share, divulge and promote the knowledge of the different cultural groups that inhabit our planet, from every continent, religion and origin, to better understand the treasure of human diversity.
ETHNIKKA: Keeping ethnic Knowledge alive
Wodaabe - Herdsmen of the Sun (German: Wodaabe - Die Hirten der Sonne) is a 1989 documentary film by Werner Herzog. The film explores the social rituals and cultural celebrations of the Saharan nomadic Wodaabe tribe. Particular focus is given to the Gerewol celebration, which features an elaborate male beauty contest to win wives.
Although the film may be considered to be ethnographic, Herzog commented that: "[My films] are anthropological only in as much as they try to explore the human condition at this particular time on this planet. I do not make films using images only of clouds and trees, I work with human beings because the way they function in different cultural groups interests me. If that makes me an anthropologist then so be it."
The opening shots of the film depicts a celebration of male beauty, showing men dancing in elaborate costume, accentuating their height and whites of their eyes and teeth to attract women, as "Ave Maria" plays in the background (a 1901 recording sung by Alessandro Moreschi, the last castrato of the Vatican).
Title: The Innocent Anthropologist: Notes from a Mud Hut
Author: Nigel Barley
Year of publication: 1983
Paperback: 190 pages
Language: English
Synopsis:
When British anthropologist Nigel Barley set up home among the Dowayo people in northern Cameroon, he knew how fieldwork should be conducted. Unfortunately, nobody had told the Dowayo. His compulsive, witty account of first fieldwork offers a wonderfully inspiring introduction to the real life of a cultural anthropologist doing research in a Third World area. Both touching and hilarious, Barley’s unconventional story—in which he survived boredom, hostility, disaster, and illness—addresses many critical issues in anthropology and in fieldwork.
About the author:
Nigel Barley (born 1947 in Kingston upon Thames, England) is an anthropologist famous for the books he has written on his experiences. He studied modern languages at CambridgeUniversity and completed a doctorate in social anthropology at OxfordUniversity. He held a number of academic positions before joining the BritishMuseum as an assistant keeper in the Department of Ethnography, where he remained until 2003.
Barley's first book, The Innocent Anthropologist, was a witty and informative account of anthropological field work among the Dowayo people of Cameroon. Thereafter he published a number of works about Africa and Indonesia in such genres as travel, art, historical biography, and fiction.
Barley has been twice nominated for the Travelex Writer of the Year Award. In 2002, he won the Foreign Press Association prize for travel writing.
Comments:
“Barley’s The Innocent Anthropologist is in turns maddening, provocative, subtle, and complex. I’m convinced it’s a good tool for uncovering students’ biases and preconceptions, both about anthropological fieldwork and about doctrinaire political correctness. Moreover, Barley’s droll wit makes students laugh—even at themselves when his humor escapes them.” —Sarah J. Hautzinger, ColoradoCollege
“A good account of what is involved in doing fieldwork in anthropology that should be interesting reading for all students.” —James M. Kerri, PalomarCollege
“This book most accurately described how I felt when I was doing my own fieldwork ... I couldn’t put the book down. Personally, I found it both witty and compassionate.” —Diane C. Bates, SamHoustonStateUniversity
“A refreshingly honest insight into anthropological fieldwork. Barley reveals the realities of life and work in Africa in a most articulate, readable, humorous, and entertaining manner. If you do not like this book, it is because you do not like the message that Barley sets out to convey, i.e., life in one small African context, just as the anthropologist encountered it. Yet, this message could be most valuable to anyone engaged in the study of anthropology.” —Mark Huddleston, Nebraska Christian College
“This book not only presents anthropological data but also reads like a novel. It sparkles with humor and cultural insights.” —Clive Kileff, University of Tennessee
Living Area:Niger, Nigeria, Cameroon and Central African Republic (Africa)
Population: 45.000 (1983)
Language: Fula
Comments:
In the Fula language, woɗa means "taboo", and Woɗaaɓe means "people of the taboo". This is sometimes translated as "those who respect taboos", a reference to the Wodaabe isolation from broader Fulbe culture, and their contention that they retain "older" traditions than their Fulbe neighbors. In contrast, other Fulbe as well as other ethnic groups sometimes refer to the Wodaabe as "Bororo", a sometimes pejorative name, translated into English as "Cattle Fulani", and meaning "those who dwell in cattle camps". By the 17th century, the Fula people across West Africa were among the first ethnic groups to embrace Islam, were often leaders of those forces which spread Islam, and have been traditionally proud of the urban, literate, and pious life with which this has been related. Both Wodaabe and other Fulbe see in the Wodaabe the echos of an earlier pastoralist way of life, of which the Wodaabe are proud and of which urban Fulbe are sometimes critical.
The Wodaabe keep herds of long-horned Zebu cattle. The dry season extends from October to May. Their annual travel during the wet season follows the rain from the south to the north. Groups of several dozen relatives, typically several brothers with their wives, children and elders, travel on foot, donkey or camel, and stay at each grazing spot for a couple of days. A large wooden bed is the most important possession of each family; when camping it is surrounded by some screens. The women also carry calabashes as a status symbol. These calabashes are passed down through the generations, and often provoke rivalry between women. The Wodaabe mostly live on milk and ground millet, as well as yogurt, sweet tea and occasionally the meat of a goat or sheep. This is a rarity for them as they don't often have enough animals to spare for meat.
Wodaabe religion is largely but loosely Islamic. Although there are varying degrees of orthodoxy exhibited, most adhere to at least some of the basic requirements of the religion. Islam became a religion of importance among Wodaabe peoples during the 16th century when the scholar al-Maghili preached the teachings of Muhammad to the elite of northern Nigeria. Al-Maghili was responsible for converting the ruling classes among Hausa, Fulani, and Tuareg peoples in the region.
The code of behavior of the Wodaabe emphasizes reserve and modesty (semteende), patience and fortitude (munyal), care and forethought (hakkilo), and loyalty (amana). They also place great emphasis on beauty and charm.
Parents are not allowed to talk directly to their two first born children, who will often be cared for by their grandparents. During daylight, husband and wife cannot hold hands or speak in a personal manner with each other.
The Wodaabe are sexually liberal; unmarried girls may have sex whenever and with whomever they wish. The Wodaabe practice polygamy. The first marriage is typically arranged among members of the same lineage by parents when the couple are infants (called koogal); later additional "love marriages" (teegal) are also possible, when a woman leaves her husband and joins another one. A bride stays with her husband until she becomes pregnant after which she returns to her mother's home, where she will remain for the next three to four years. She will deliver the baby at her mother's home and then she becomes a boofeydo which literally means "someone who has committed an error." While she is boofeydo, she is not allowed to have any contact with her husband, and he is not allowed to express any interest in either her or the child. After two to three years, she is permitted to visit her husband, but it is still taboo that she should live with him or bring the child with her; this only becomes permissible when her mother has managed to purchase all the items that are necessary for her home.
Well-known by: the Gerewol and Yaake dances.
At the end of the rainy season in September, Wodaabe clans gather in several traditional locations before the beginning of their dry season transhumance migration. The best known of these is In-Gall's Cure Salée salt market and Tuareg seasonal festival. Here the young Wodaabe men, with elaborate make-up, feathers and other adornments, perform the Yaake: dances and songs to impress marriageable women. The male beauty ideal of the Wodaabe stresses tallness, white eyes and teeth; the men will often roll their eyes and show their teeth to emphasize these characteristics. Wodaabe clans then join for the remainder of the week-long Gerewol: a series of barters over marriage and contests where the young men's beauty and skills are judged by young women.
