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Robert Pool - Dialogue and the Interpretation of Illness

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Dialogue and the Interpretation of Illness EXPLORATIONS IN ANTHROPOLOGY A - photo 1
Dialogue and the Interpretation of Illness
EXPLORATIONS IN ANTHROPOLOGY
A University College London Series
Series Editors: Barbara Bender, John Gledhill and Bruce Kapferer
First published 1994 by Berg Publishers
Published 2020 by Routledge
2 Park Square, Milton Park, Abingdon, Oxon OX14 4RN
605 Third Avenue, New York, NY 10017
Routledge is an imprint of the Taylor & Francis Group, an informa business
Robert Pool 1994
All rights reserved. No part of this book may be reprinted or reproduced or utilised in any form or by any electronic, mechanical, or other means, now known or hereafter invented, including photocopying and recording, or in any information storage or retrieval system, without permission in writing from the publishers.
Notice:
Product or corporate names may be trademarks or registered trademarks, and are used only for identification and explanation without intent to infringe.
Library of Congress Cataloging-in-Publication Data
A CIP catalogue record for this book is available from the Library of Congress.
British Library Cataloguing in Publication Data
Pool, Robert
Dialogue and the Interpretation of
Illness: Conversations in a Cameroon
Village.- (Explorations in Anthropology
Series)
I.Title II.Series
306.4
ISBN 13: 978-0-8549-6873-2 (hbk)
To the memory Bob Scholte
Like verbal communication itself, ethnographic presentation may appear full of redundancy if measured by standards that presuppose an ideal reader, a perfect match of content and form between text and translation, and complete sets of findings covering the, and only the, announced subject of research. Parsimony is a supreme value for those who already know; ethnographers, although some of them can say what they have to say more clearly and succinctly than others, are destined to tell baroque and tortuous tales.
Johannes Fabian, Power and Performance.
all ideas seem equally good to me; the fact of their existence proves that someone is creating. Does it matter whether they are objectively right or wrong? They could never remain so for long.
Lawrence Durrell, Justine.
We know now that a text is not a line of words releasing a single theological meaning (the message of the Author-God) but a multidimensional space is which a variety of writing, none of them original, blend and clash. The text is a tissue of quotations drawn from innumerable centres of culture. Similar to Bouvard and Pcuchet, those eternal copyists, at once sublime and comic and whose profound rediculessness indicated precisely the truth of writing, the writer can only imitate a gesture that is always anterior, never original. His only power is to mix writings, to counter the ones with the others, in such a way as never to rest on any one of them.
In the multiplicity of writing, everything is to be disentangled, nothing deciphered; the structure can be followed (run like the thread of a stocking) at every point and at every level, but there is nothing beneath: the space of writing is to be ranged over, not pierced; writing ceaselessly posits meaning ceaselessly to evaporate it, carrying out a systematic exemption of meaning. In precisely this way literature (it would be better from now to say writing), by refusing to assign a secret, an ultimate meaning, to the text (and to the world as text), liberated what may be called an anti-theological activity, an activity that is truly revolutionary since to refuse to fix meaning is, in the end, to refuse God and his hypostases - reason, science, law.
Roland Barthes, Image-Music-Text.
Contents
  1. vi
Guide
In announcing the death of the Author, Roland Barthes claimed that the text is nothing but a tissue of quotations; the writer, never original, can only mix and imitate other writings. The author does not exist prior to the text, but is bom simultaneously with it. The text only finds unity in its reading.
To a certain extent this is true of the present text. It is a product of my readings of other texts, be they the published texts of other anthropologists, the transcriptions of interviews and conversations from the field, or the spoken discourse of everyday life. Following convention, I will attempt to name the authors of some of these texts.
There are those whom I have never met but whose writings have inspired me: Dennis Tedlock, Michelle Rosaldo, Kevin Dwyer, Stephen Tyler, Paul Friedrich, Clifford Geertz, Richard Bernstein. And there are those who have inspired me both through their work and through personal acquaintance: Bob Scholte, whose untimely death deprived me of an inspiring teacher and friend, and Johannes Fabian, who supervised an earlier version of this book as a dissertation. When it comes to supervising Ph.D. students Johanness philosophy is you either sink or you swim. Individual tutoring sessions were few and far between, but he read my manuscript thoroughly (it was sometimes quite shocking how thoroughly) and wrote his comments in the margin, or announced them tersely while looking down at me from behind his pipe. But there was also dialogue. In his Tuesday afternoon anthropology seminar at the University of Amsterdam he aired his ideas and reported on work in progress. More importantly, through his maieutic method, he prompted, even forced us to develop and formulate our own ideas, often seeming to assume that we already knew, and that his task was simply to make us aware of this by patiently drawing out our knowledge. His Socratic approach, initially baffling in an academic context still largely dominated by a monological tradition in which knowledge in assumed to be transferred in a one-way process and facts discovered through the application of the proper methodology, has been perhaps my greatest inspiration.
Then there are those in the village of Tabenken who welcomed me in their midst as a guest and a friend and shared their lives with me, and on whose discourse this ethnography largely rests, both those who appear in these pages: Lawrence Banyong, Fai Nga Kontar, Fai Gabriel, Susan and Mathias Tomla, Fred Ngiri, Simon Ngengeh, Pa TaKwi and Pius Kwison, Tobias Ngwang, Pa Andrew Nfor, Francis Kongor, Father Robert Tanto, Pa Manasas Yangsi, Freda Malah; and those who do not appear, though they were no less important: Pa Tanto Ngeh, Yingkvu Cletus Ndamsa and many others.
David Zeitlins suggestions and comments have contributed to improvements in the later stages of revision and rewriting, and Piet van Reenen and Margo Fransen provided invaluable assistance with the Limbum.
Texts are not born only of other texts, though, they are also shaped by the circumstances of their production. The fieldwork on which this ethnography is based was made possible by various persons and institutions. Professors Mathieu Schoffeleers and Jane Kusin supported my grant application, the Netherlands Organisation for the Advancement of Tropical Research (WOTRO) financed the project generously (grant no. W52-370) and Ren van Kessel at WOTRO ensured that my interactions with the bureaucratic apparatus proceeded smoothly and efficiently. In Cameroon the Ministry of Higher Education and Scientific Research (MESRES) granted permission for the research and a special word of thanks is due to Dr Paul Nchoji Nkwi.
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