Modern place-making in Konohana Family

Modern place-making in Konohana Family local lifeworlds being part of global imagined worlds? Katja Bratseth Project Description: Ethnographic Fieldwork Stud 20074299 Katja Bratseth Table of Contents 1. Into the field............................................................................................................................ 1 1.1 Contact.................................................................................................................... 2 2. Problem formulation............................................................................................................... 3 2.1 Research questions..................................................................................................3 3. Background............................................................................................................................. 4 3.1 Global Ecovillages.................................................................................................. 4 3.2 Urban Japan............................................................................................................ 4 4. Methodology........................................................................................................................... 5 4.1 Re-sensed Participant Observation......................................................................... 5 4.2 Interviews................................................................................................................6 4.3 Visual methods........................................................................................................ 6 5. Analytical framework..............................................................................................................7 5.1 Defining place......................................................................................................... 8 5.2 Theoretical position.................................................................................................8 5.3 Practical planning..................................................................................................10 6. Ethics.....................................................................................................................................12 7. Project contribution...............................................................................................................12 8. Bibliography..........................................................................................................................13 Appendix 1: Time Schedule ..................................................................................................... 18 Stud 20074299 Katja Bratseth 1. Into the field My interest in Ecovillage place-making has occurred gradually, although the concern for the environment has been there since my childhood on a Norwegian farm. Both at home and in school I heard and read about humans having a bad influence on the Earth through pollution and excessive use of resources. Many years later, writing my anthropological Bachelor theses on Guerrilla Gardening, I got interested in doing research about how and why people create places. Doing fieldwork in an Ecovillage, can therefor be seen as a fusion of personal and academic interests. My first experience with an intentional community, was in Denmark in summer 2011 on a visit to Hertha. I found the place fascinating, both in the sense that I tried to imagine myself living there, and in developing a wish to understand the phenomena in a broader context – what could it tell about humans and our world? Through anthropological training I have developed the understanding of participant observation, our main tool in the field, as mostly successful outside our own culture. As so, I decided for an un-Western field. Still, I did not want the power inequality that I was afraid to meet in the “developing world”. Having travelled in Japan before, I knew it was a country that could fulfill both this wishes, and so it was that I decided to conduct my fieldwork in a Japanese Ecovillage. The field, Konohana Family (KF), is located two and half hours drive southwest of Tokyo at the foot of Mt Fuji. It was established in 1994 with 20 members, now it has grown to 79 members including 25 children. Konohana is named after the “Goddess Konohana Sakuya” who guards the Mt. Fuji-region. The 16 hector of land is spread around the local area and members live in six buildings within short distance to each other. They are ovo-lacto-vegetarian, and almost all of the food that they eat is grown in their village. In accordance with their own understanding, their way of life gives the outcome that the Ecological Footprint of Konohana only needs 0.8 earth, whereas the average Japanese needs 2.3 earths1. In terms of CO2 emission, Konohana is about 50% of its national average. These results is seen to indicate that environmentally-friendly Ecovillage life can create sustainable societies (genoa.org). 1 I am not sure where this statistics comes from. But using numbers from The Ecological Footprint Atlas 2010, the ecological footprint of japanese consumption is 4.73 gha per person. To compare, the ecological footprint of danish consumption is almost twice as high, 8.26 gha. In 2007 the average world citizen has an eco-footprint of about 2.7 gha while there are only 2.1 gha of bioproductive land and water per capita on earth. This means that humanity, in accordance with this discourse, already has overshot global biocapacity by 30% and now lives unsustainabily by depleting stocks of “natural capital” (Rees 2010). 1 Stud 20074299 Katja Bratseth 1.1 Contact Firstly, I looked for an Ecovillage myself, but after sending e-mails and not getting any response, I decided to use my contacts within the Global Ecovillage Network (GEN). These contacts came through my Spanish (now ex-)girlfriend, who in the autumn 2011 attended a course given by Gaia education in Mallorca. These contacts was useful for finding the Japanese Ecovillage I was looking for, and getting the correct e-mail address. Knowing a person that has been in touch with Gaia education has made it easier for me to find information about the work, education and practice in Konohana Family (eg. getting to know about the global Ecovillage radio and the global Gaia education program). Further, these contacts to GEN might become useful when looking into the global ideas that seems part of the local place-making in Konohana Family. In January 2012 I started to get in touch with representatives from Konohana Family, Yoko and Michiyo, by e-mail. Michiyo has told me that approximately nine of the members speaks English, three of them fluent. This has made me take a decision of not engaging with translators from outside the Ecovillage. When asking if there is someone in the village that can teach me Japanese, she tells me; If you live and work together with us, you will naturally learn how to speak. When your schedule is fixed, then you can ask us again. You may find someone then... In general, the Ecovillage members are welcoming me to stay with them, and has given me information about the accommodation cost etc. Yoko says in the end of her last mail: I am so excited to do exchanges with you since I am pretty sure your field work must bring us good feedback! A statement that makes me more aware of the expectations that my informants might have to the results of my fieldwork. Expectations that I have to deal with, even though my aim is to make ethnographic research for my own anthropological master theses. 2. Problem formulation The aim of my research is firstly, to answer: What can the lived experiences in Konohana Family tell about modern place-making? And secondly, I want to understand: How the local lifeworld in the Ecovillage can be seen as part of the global imagined worlds among other Ecovillages. 2.1 Research questions 1) What can we learn from the place-making process in Konohana Family? 2) How can this Ecovillage tell something about human place-making in general? 2 Stud 20074299 Katja Bratseth 3) How can we understand the phenomena of intentional communities? 4) How can we understand the global spread of Ecovillages? 5) How does sensory knowing become academic knowledge? These questions, will in the following be connected to specific research tools and methods. I will do so both in the text and with the use of footnotes. 3. Background 3.1 Global Ecovillages The Ecovillage movement can be seen as a spread of visions about how people all over the world can create alternative places for living on the Earth with respect for all beings and natural systems (Jackson & Svensson 2002:5). The modern-day desire for community was most notably characterized by the communal movement of the 1960s and -70s, which became more focused and organized in the cohousing and Ecovillage movements of the mid-1980s. Then, in 1991, Robert and Dian Gilman co-authored a seminal study for Gaia Trust (global Ecovillage network) (Taggart 2009). The Ecovillage movement began to coalesce at the annual autumn conference of Findhorn, in Scotland, in 1995 (R. Jackson 2004). And today there are Ecovillage all over the world - a search in the database of the global Ecovillage network shows there are 561 Ecovillage in six continents. To give a larger understanding of the Ecovillage position in Japanese society, I will in the following section give a quite different kind of example on Japanese response to globalization. This example is from an American journalist who describes the capital - Tokyo. 3.2 Urban Japan On Sunday mornings, teenagers crowd the sidewalks of Tokyo’s Shibuya district until they spill over the curbs and into the streets. They start at Hachiko Square, under a video monitor that takes up the entire face of a glass and steel high-rise, and spread out, 30 or 40 wide in the crosswalks. They mill around displays stacked with new sneakers - Nike and New Balance from the United States, Puma and Adidas from Europe via New York. They gather in a small music store that specializes in the American vinyl records played in Tokyo’s popular soul bars. They spend 370 yen (roughly $3) at Starbucks for a tall iced latte, which tastes just as it does in Washington, D.C., and is just as overpriced. Like any global metropolis, Tokyo serves up a substantial dose of American culture. Sometimes, like Starbucks or Nikes, it is authentic. Sometimes, like a “Harbard University” 3 Stud 20074299 Katja Bratseth sweatshirt or a potato salad pizza, it is not. But cultural accuracy is not the point. Less important than authentic American origin is the whiff of American cool (from McGray 2002). This is how Douglas McGray, a contributing writer of Foreign Policy magazine, describes urban Japanese life and compare it with what he recognizes from the US. He spent the spring of 2001 in Japan as a media fellow of the Japan Society. This description stands in a contrast to the life described in Konohana Family, by its members. Nevertheless, both cases can be seen as examples of the Japanese society being part of the global flows (Appadurai 1996), and glocalization (Robertson 1995). The problem with the globalization approach might be that the Ecovillagers does not necessarily feel a strong sense of belonging with other villagers, from other Ecovillages spread around the world. It might be that these imagined communities, only is in the imagination of me, the researcher. Possibly, an imagined idea rather than an imagined community. My future task will be to invite my readers/audience to imagine themselves into the place of both the ethnographer and the research participant represented. 4. Methodology In my research I want to examine "being-in-the-world", a concept fundamental to the field of existentialism (M. Jackson 2005). This approach also allows me to address the problem of intersubjectivity, which has as a goal the understanding of the other in terms of the other's individual lifeworld. In this way the other's relationship with the world around them can be explained. 4.1 Re-sensed Participant Observation Understood through a theory of place, the participant observation implies that the ethnographer is co-participating in practices through which place is constituted with those who simultaneously participate in the research, and as such might become similarly emplaced. In this way, I will both be a constituent of place and an agent in its production. With my long-term research, four months of intense ethnographic fieldwork, I will be able to follow the routines and rhythms of life in the Ecovillage and thereby learn from the place-making process2. I will learn about the place through “being there”. As well as filming, interviewing etc, I 2 Research Question (RQ) 1 4 Stud 20074299 Katja Bratseth will pay attention to the meanings of tastes, smells and textures and the significance of their presence. Through my own, and the others, embodied or emplaced experiences I want to be leaded to new routs of understanding about intentional communities 3. Engaging in common-place activities of eating and walking, gives large benefits, in the process of understanding the practices and experiences of your research participants. Like eating with others is a way of knowing and remembering, the routs we walk and walking rhythms we share with others will always be shaded by the steps we have taken in the past (Pink 2009). Further, we can see walking as a way of place-making where we follow the idea that places are made through people's embodied and multisensorial participation in their environments (Lee & Ingold 2006). Following these ideas, it is possible to learn to inhabit a similar (not sameness) place as the others (eg. Okely 1994; Downey 2005). My descriptions can then be used as a route through which to imagine what such experiences would be like (as Lund 2005 does). 4.2 Interviews Like Karen O'Reilley, I see no clear distinction between doing participant observation and conducting an interview (2005:115), since the interviews becomes part of the social interaction. Further, I want to recognize that the talk of an interview is not simply performative and embodied, as it does not only engage the performative body but the sensing body in relation to its total environment. To be more concrete, I will be interviewing the people in KF while we work and go along in the Ecovillage. Both ethnographer and research participants continue to be active participants in their environments throughout interviews, using their whole bodies, all their senses, available props and the ground under their feet, to narrate, perform, communicate and represent their experiences (Pink 2009:85). That is why I want the interviews to take place in the environment that I am aiming to understand the importance of. Although the way of articulating might seem new, the approach is not totally fresh, Malinowski wrote nearly 100 years ago: my experience is that direct questioning of the native [sic] about a custom or belief never discloses their attitude of mind as thoroughly as the discussion of facts connected with the direct observation of a custom or with a concrete occurrence (1915). My experience from smaller fieldworks tells me that it is still a method worth sticking to. Indeed, interviews are not only places where researchers come to understand other people's experiences. They are also context where interviewees might arrive at new levels of awareness 3 RQ 3 5 Stud 20074299 Katja Bratseth about their own lives and experiences (Pink 2009:87). As a researcher, I want to create a place for the interviewees to communicate to me in multiple ways about their experiences, moralities and situatedness, allowing myself to use all my resources of empathy and imagination to know about their ways of being and understanding. 4.3 Visual methods Visual methods and media can provide us with routes to privileged insights into human relationships to their material environment. My intention with bringing a video camera is collecting materials that invoke not only the visual or verbal knowledge that might be produced through interviews or observations. Rather, such research materials might provide a route into the more complex multisensoriality of the experiences, activities, and events in Konohana Family. Even though the camera can not record touch, taste, smell or emotions in the same way that they record images and sounds. It might, because the way senses are essentially interconnected, evoke, or invite memories of the multisensorial encountered in the field (eg. Pink 2009). In my research I want to be in the field with my camera, more concretely work, walk and hang out together with the Ecovillagers while I carry my camera on me. Like MacDougall argues, the world is not apart from, but around and within the filmmaker and viewer (1998). The same can be said for the ethnographer who uses a camera, whether or not with the intent of making a film (Pink 2009). In this way we can see the camera as another aspect of the ethnographer's emplacement and, as such, as part of the entanglement (see Ingold 2008) of place. Following this approach to visual ethnographic methods, I want to make the camera an integral part of my research identity and the intersubjective relationship with those participating in my research. With a video camera I can record the expressions that people make in their interaction with the environment. In this sense, the experiences will get less detached from the place where they find place, something crucial in my search for understanding the human place-making in KF 4. I am also bringing my photo camera. It will be used to collect photos of the places within the Ecovillage, and the human interactions. With the photos I will be able to make visual analysis, like Basso (1996) has done – relating photos of places with the moral stories connected to them. 5. Analytical framework In accordance with the phenomenological approach to place, that I will outline in the following, 4 Connected to RQ 2 6 Stud 20074299 Katja Bratseth people in Ecovillages are transforming village space into village place – places of their everyday life worlds (using terminology from Ingold 2000). To live a life in an Ecovillage is a way of placemaking. A process that does not remind of the idyllic illusion that we tend to have about the communities in the past, but a respond to the “global village” enabled by what Benedict Anderson (Anderson 2006) has called “print capitalism”. With the power of mass communication, the need of face-to-face interaction is gone. With the advent of the steamship, the automobile, the airplane, the camera, the computer, and the telephone, we have entered into an altogether new condition of neighborliness, even with those most distant from ourselves (Appadurai 1996:29). Being tempted to talk about the global village, we should in accordance with Meyrowitz (1986) be aware that media is creating communities with “no sense of place”. So what is characteristic of the modern way of place-making? 5.1 Defining place In the recent years, the question of place has received considerable attention within anthropology (Feld & Basso 1997; Ingold 1996). Initially this concern was focussed on the significance of the contrast between different cultural understandings of the environment. The debate about place and space is today broader, concerning issues as power (Harvey 1997; 2000; Gupta & Ferguson 1997), identity (Pile & M. Keith 1993; White 1996; Medina 1998), modernity (Giddens 1991; Augé 1995), sustainability (Maida 2007) and many more. Place and space plays a significant role, not just as a background for human interaction, but as an actor in our daily lives. An important contributor to the anthropological debate about place and space is the philosopher Edward Casey, who criticizes the presumption of a preexisting medium of space and time within which place is produced. He further argue that the phenomenological experience prior to experience is of distinctive and particular places, with “being-in-place” (Casey 1999:16), similar to the British Anthropologist Tim Ingold's approach. Ingold has highly inspired me to take a closer look at the human-place interaction, by making the issue of place into a matter of understanding what it mean to be a human. He criticize ethnographers for just describe[ing] the lives of people other than ourselves (Ingold 2011:229). Rather, Ingold see anthropology as so much more: it is to seek a generous, comparative but critical understanding of human being and knowing in the one world we all inhabit (ibid). With the ethnographic example from my fieldwork in Konohana Family, I would like to get closer to and understanding of what it means to be a human in the world. 7 Stud 20074299 Katja Bratseth 5.2 Theoretical position The French phenomenologist Merley-Ponty states; a thing, a shape or a size as real, any perceptual constancy refers back to the positing of a world and a system of experience in which my body is inescapably linked with phenomena. But the system of experience is not arrayed before me as if I were God, it is lived by me from a certain point of view... (1962:354). Living a human life as a particular human body while that body filters every experience makes the life situated. The most essential and intimate knowledge of the world is therefore embodied and personal. As Abu-Lughood (1999) showed in her book 'Veiled Sentiments', her background and premisses had great influence on her work among the Bedouins in the Western Desert of Egypt. Only after living with the Beduins for a long time did she understand the importance of her father accompany her to the field to make the initial contacts. Coming from a “good family” and a muslim background she was accepted as a member of the Haj's family (ibid:11-15). Also, her gender and marital status became important in her experience and findings in the Beduin society. I expect the same to be true for my fieldwork in Konohana Family, as I will experience the place from a certain point of view shaped by my upbringing, gender, sexuality, and and not least my theoretical education – that I am about to outline parts of. According to Ingold, we as humans dwell in the world – and dwelling is not the occupation of a world already built, but the very process of inhabiting the earth. Life, in this sense, is lived in the open, rather than being contained within the structures of the built environment (Heidegger 1971). The dwelling perspective is put up as a contrast to the building perspective, where worlds are made before they are lived in. It is through the way people embody the earth, more than how we think it, that tells us about human interaction with places (Ingold 2000; Ingold 2007). In accordance with Ingold, the aim of my fieldwork is to grasp how the members of KF embody the earth, by participating in their activities and embody the place myself 5. To further explain the place-making in the Japanese Ecovillage, I will listen to the stories that the Ecovillagers tells about their place. Like anthropologist Keith Basso (1996) shows how the interior landscape of mind, spirit and morality is composed of places, place names, and stories that teach about the relationships between people and between people and places. Basso writes: Place roots individuals in the social and cultural soils from which they have sprung together, holding them there in the grip of a shared identity, a localized version of selfhood... Selfhood and placehood are completely intertwined (ibid:146). My assumption is that the Ecovillagers has reflected quite a lot about their own relationship with the place, and what it mean to them. Therefore I would like 5 RQ 1 and 2 8 Stud 20074299 Katja Bratseth them to write me their storie(s) connected to KF. Further, I will listen to their stories as we go around the Ecovillage6. Another important approach to place is through the senses. As the geographer Yi-Fu Tuan stated in his earlier work: An object or place achieves concrete reality when our experience of it is total, that is through all the senses as well as with the active and reflective mind (1977:18). Another geographer, Douglas Porteous has called for a rethinking of the centrality of the landscape through a focus on “non-visul sensory modes” (1990:5). In accordance with the anthropologist, David Howes (1991) and other contemporary work in anthropology, Porteous took a stance against vision. Since he found that focusing to much on the sense of vision can make us forget about the other senses, that should be seen as equal important. This is aspects that I will keep in mind, when using my videocamera as a data collecting tool in the field. Further, Porteous has set out the notions of “smellscape” and “soundscape” (Porteous 1990:23) to examine how these different modalities of sensory experience figure in the way people experience their environments. This is another approach that I want to use in my research, through mapping the way Konohana members use their senses in describing their Ecovillage 7. In the following I want to come even closer to how I, in practice, will conduct my fieldwork in KF. 5.3 Practical planning In this research I will combine categorization and classification of sensory categories (eg. Howes & Classen 1991) found among the Ecovillage members, with the use of my own sensorial experiences to apprehend and comprehend how humans experience place-making in KF. As Howes and Clausen, I am aware that other cultures do not necessarily divide the sensorium as we do (ibid:2578). The Wester model of five senses is a folk model (Geurts 2002:227) and, as such, it is one among others. Because of this it becomes important to be self-reflexive. Before leaving from Denmark, I will write a kind of auto-ethnography of my own sensory culture and explains how I am situated in it8. This is important, because in any given culture any number of different ways of living out - for instance, gendered, ethnic, generational, professional or other – identities might be associated with different ways of practicing, understanding, recalling and representing one's experiences sensorially (Pink 2009:52). In the Ecovillage I will use different ethnographic methods, to collect the necessary data (for a time schedule see Appendix 1). As described in previous section, I will use a “re-sensed” 6 RQ 1, 2 and 3 7 RQ 5 8 RQ 5 9 Stud 20074299 Katja Bratseth participant observation. That is embodied or emplaced experiences, of my own and others, that can leaded me to new routs of understanding. In practice I will go along with the members of the village in their movements. As they are agriculturalist, this will mean that much of my time I will be working together with my research participants in the fields. It can also imply making food, looking after children, and other activities in the village 9. My plan is that I much of the time, will be carrying a small videocamera attached to my chest, as I go about. Before making any recordings, I will obtain permission to do so, from the Ecovillagers. It is something I will do when I am presenting myself and my project in Konohana Family. As they have a meeting every night, I will ask their permission to make a presentation one of the first evenings in the village. I imagine that I will have about 440 hours of recordings after the fieldwork. This is an estimation, made on the presumption that I will in average record 4 hours a day, during the 110 days that my fieldwork will last. These recordings will be coded and saved in my journaling software (Journler), and as well in an external hard drive (EHD). Some of the video recordings will also be used to create dialog with my informants. My idea is that I can show episodes that has been recorded to the Ecovillagers, and doing so I will make them explain to me what is going on10. These explanations will be recorded, or if not possible, written down. The experiences from my participant observation will also be written down, as field notes, each night before I go to bed. This can be challenging, as I might be very tired, and it could also be difficult to find a place where doing so is appropriate – as we will be many people sharing the same house and room. No matter, how difficult, I will strive to do so, as these testimonials will be very important for my subsequent work, writing out the thesis. I imagine these daily notes to vary between 3 and 10 pages. It will lead to approximately 715 pages of fieldnotes, that will also be coded and stored in Journler and the EHD. Further, I will make use of interviews conducted during the participant observation. It can in the beginning be a problem, because of the language, but it is my hope that it will get easier as longer I stay. I am already trying to learn as much Japanese as possible. Some of the members can also communicate with me in English. And there will always be other forms of communication, than just the verbal one, eg. body language, eye contact, signs, pictures, sounds, etc. Because I see interviews mostly as conversations, I find it difficult to put a number on how many interviews I will have in the end. Another way of collecting data will be through collecting their written descriptions of the place. I will do so by giving the research participants small note books to write in, and ask them to 9 RQ 1 10 RQ 1, 2 and 3 10 Stud 20074299 Katja Bratseth provide a 150-350 word written account of the place, as if describing it to a friend who had never been there. This will probably give me data that I can use to understand place-making in KF and more generally11. Another task, I would like to give my informants is asking them to write essays about the Ecovillage, with the aim to get closer to their experience of the place, and then use it as starting point for interviews. It would possible, also provide me with information about intentional communities and the global spread of Ecovillages 12. I hope as many as possible will be interested in helping me out, by participating in my tasks. The minimum of collected short accounts, should be 27. That would imply that the half of the grown up members in the village participant. A significant amount, that could be used for more generalized assumptions about how the Ecovillagers see their place. The minimum of essays should be 5. An amount that will be possible to go in depth with, while I am in the field. I will not see these as generally representative, but as tools for coming closer to how some of the members see and experience their place. Stories that might be connected to broader theories about human-place interaction in the following anthropological analysis 13. 6. Ethics One of the keys to ensure that my research practice is ethical will be to ensure that it is, as far as possible, collaborative. This means that I want to engage the subjects of the research as participants in the project, rather than as the objects of an experiment. My research will be based on collaborative and participatory approach to research, which respects research participants and recognizes that ethnography might have a role in the real world as well as in academia. Saying that I expect my research participants to be interested in my findings, and some of them might want to read my thesis when it is done. It makes me aware of the effect that my research can have on humans and places, and further make me feel responsible in the sense that I want to conduct a research that will not be harmful for the participants. I agree with Porteous (1990:200), that through using my own non-visual senses in the research, I will get encouraged to involve in the Ecovillage-life, and being involved I will come to care for the place. This saying, I will still be an anthropologist, not a native. A scientist that will follow the Code of Ethics of the American Anthropological Association (AAA 1998). 11 RQ 1 and 2 12 RQ 3 and 4 13 RQ 2 11 Stud 20074299 Katja Bratseth 7. Project contribution The project aims to say something more general about human place-making and what is important in the creation of places. These findings can contribute to the anthropological theories about place(s). With my findings in KF, I want to expand and criticize the current theories about space and place. Ecovillages has been researched by social scientist, but as far as I can see, non of the researches has aimed to say something about the human place-making in a globalized world. The researches conducted in Ecovillages is mostly related to sustainability (eg. Dawson 2006; Lockyer 2008). Economy (partly in Dawson 2006), resistance (Fischetti 2008; Kirby 2004; Harvey 1989) and spirituality (Sutcliffe 2000) is also popular topics when looking at Ecovillages. My approach, to the Japanese Ecovillage is one of phenomenology and Place theory. The main term: place-making is referring to how people create places, from attachments to them and simultaneously define the self (Basso 1996; Feld & Basso 1997; Gupta & Ferguson 1997). Placemaking then, can be used to show how viewed or imagined places can provide the basis for looking into the shaping of conceptions and producing experiences of self and identity (ibid). This because those who use spaces makes them into meaningful places. Looking at human place-making we can get closer to an understanding of human beings. The issue of space and place is not only interesting in theory, it can also be useful for those wanting to create new places. As an example, there is now made attempts on making renewed sustainable cities14, doing so it will be vital to understand how humans relate to places, both in sense of creation and experience. 8. Bibliography AAA, 1998. AAA Code of Ethics. Available at: http://www.aaanet.org/committees/ethics/ethcode.htm [Accessed March 29, 2012]. Abu-Lughod, L., 1999. Veiled Sentiments: Honor and Poetry in a Bedouin Society, University of California Press. Anderson, B., 2006. Imagined Communities: Reflections on the Origin and Spread of Nationalism New ed., Verso. Appadurai, A., 1996. Modernity At Large: Cultural Dimensions of Globalization 1st ed., Univ Of Minnesota Press. Augé, M., 1995. Non-places: introduction to an anthropology of supermodernity, Verso. Basso, K.H., 1996. Wisdom sits in places: landscape and language among the Western Apache, 14 See Danish Architecture Center's list of cases http://sustainablecities.dk/da/city-projects/cases/overbliksliste-cases 12 Stud 20074299 Katja Bratseth UNM Press. Casey, E.S., 1999. How to get from space to place in a fairly short stretch of time. In Senses of Place. Boydell & Brewer, pp. 13–52. Dawson, J., 2006. Ecovillages: New Frontiers for Sustainability, Schumacher Briefing No. 12, Green Books. Downey, G., 2005. Learning Capoeira: Lessons in Cunning from an Afro-Brazilian Art, Oxford University Press, USA. Feld, S. & Basso, K.H., 1997. Senses of Place S. Feld & K. H. Basso, eds., School of American Research Press. Fischetti, D.M., 2008. Building Resistance From Home: Ecovillage at Ithaca as a Model of Sustainable Living. Master of Arts. University of Oregon. genoa.org, Konohana Family, Japan. Available at: http://genoa.ecovillage.org/dev/index.php? option=com_content&view=article&id=139:konohana-family-japan&catid=52:mainupdated [Accessed March 3, 2012]. Geurts, K.L., 2002. Culture and the Senses: Bodily Ways of Knowing in an African Community, University of California Press. Giddens, A., 1991. The consequences of modernity, Stanford University Press. Gupta, A. & Ferguson, J., 1997. Culture, power, place: explorations in critical anthropology, Duke University Press. Harvey, D., 1997. Justice, Nature and the Geography of Difference 1st ed., Wiley-Blackwell. Harvey, D., 2000. Spaces of hope, University of California Press. Harvey, D., 1989. The Urban Experience, The Johns Hopkins University Press. Heidegger, M., 1971. Poetry, language, thought, HarperCollins Publishers. Howes, D. & Classen, C., 1991. Conclusion: sounding sensory profiles. In D. Howes, ed. The Varieties of Sensory Experience: A Sourcebook in the Anthropology of the Senses. Univ of Toronto Pr, pp. 257–88. Howes, D. ed., 1991. The Varieties of Sensory Experience: A Sourcebook in the Anthropology of the Senses, Univ of Toronto Pr. Ingold, T., 2011. Being Alive: Essays on Movement, Knowledge and Description 1st ed., Routledge. Ingold, T., 2008. Bindings against boundaries: entanglements of life in an open world. Environment and Planning A, 40(8), pp.1796 – 1810. Ingold, T., 1996. Hunting and Gathering as Ways of Perceiving the Environment. In R. Ellen & K. Fukui, eds. Redefining Nature: Ecology, Culture and Domestication. Berg Publishers. Ingold, T., 2007. Lines: a brief history, Taylor & Francis. 13 Stud 20074299 Katja Bratseth Ingold, T., 2000. The perception of the environment: essays on livelihood, dwelling and skill, Routledge. Jackson, H. & Svensson, K., 2002. Ecovillage Living: Restoring the Earth and Her People, Green Books. Jackson, M., 2005. Existential Anthropology: Events, Exigencies, and Effects, Berghahn Books. Jackson, R., 2004. The Ecovillage Movement. , No. 40(Summer). Available at: http://www.rossjackson.com/rj/21987/41762/ [Accessed March 8, 2012]. Kirby, A., 2004. Bad Subjects: Domestic Protest: The Ecovillage Movement as a Space of Resistance. Available at: http://bad.eserver.org/issues/2004/65/kirby.html/view? searchterm=domestic%20protest [Accessed November 21, 2011]. Lee, J. & Ingold, T., 2006. Fieldwork on Foot: Perceiving, Routing, Socialising. In pp. 67–86. Lockyer, J., 2008. From Earthships to Strawbales: Sustainable Housing in Ecovillages. Anthropology News, 49(9), pp.20–20. Lund, K., 2005. Seeing in Motion and the Touching Eye: Walking over Scotland ’ s Mountains. Etnofoor, 18(1), pp.27–42. MacDougall, D., 1998. Transcultural Cinema 1st ed. L. Taylor, ed., Princeton University Press. Maida, C.A. ed., 2007. Sustainability And Communities of Place illustrated ed., Berghahn Books. Malinowski, B. & Royal Society of South Australia, 1915. The natives of Mailu : preliminary results of the Robert Mond research work in British New Guinea / by B. Malinowski, Adelaide :: Royal Society of South Australia. McGray, D., 2002. Japan’s Gross National Cool. Foreign Policy, pp.44–54. Medina, L.K., 1998. History, Culture, and Place– Making: “Native” Status and Maya Identity In Belize. Journal of Latin American Anthropology, 4(1), pp.134–165. Merleau-Ponty, M., 1962. Phenomenology of perception, Routledge. Meyrowitz, J., 1986. No Sense of Place: The Impact of Electronic Media on Social Behavior 1St ed., Oxford University Press, USA. O’Reilly, K., 2005. Ethnographic Methods, Routledge. Okely, J., 1994. Vicarious and Sensory Knowledge of Chronology and Change: Ageing in Rural France K. Hastrup & P. Hervik, eds. Routledge. Pile, S. & Keith, M., 1993. Place and the Politics of Identity 1st ed., Routledge. Pink, S., 2009. Doing Sensory Ethnography, Sage Publications Ltd. Porteous, J.D., 1990. Landscapes of the mind: worlds of sense and metaphor, University of Toronto Press. Rees, W., 2010. The Human Nature of Unsustainability. In R. Heinberg & D. Lerch, eds. The Post 14 Stud 20074299 Katja Bratseth Carbon Reader: Managing the 21st Century’s Sustainability Crises. Watershed Media. Robertson, R., 1995. In M. Featherstone & S. Lash, eds. Global Modernities. SAGE. Sutcliffe, S., 2000. A Colony of Seekers: Findhorn in the 1990s. Journal of Contemporary Religion, 15(2), pp.215–231. Taggart, J., 2009. Inside an ecovillage: born of aligned ecological values and design, ecovillages are found in over 70 countries around the world. Available at: http://findarticles.com/p/articles/mi_hb6685/is_5_35/ai_n39169482/?tag=content;col1 [Accessed March 8, 2012]. Tuan, Y.-F., 1977. Space and Place: The Perspective of Experience, London: Edward Arnold, cop. White, J.B., 1996. Belonging to a Place: Turks in Unified Berlin. City & Society, 8(1), pp.15– 28.AAA, 1998. AAA Code of Ethics. Available at: http://www.aaanet.org/committees/ethics/ethcode.htm [Accessed March 29, 2012]. Abu-Lughod, L., 1999. Veiled Sentiments: Honor and Poetry in a Bedouin Society, University of California Press. Anderson, B., 2006. Imagined Communities: Reflections on the Origin and Spread of Nationalism New ed., Verso. Appadurai, A., 1996. Modernity At Large: Cultural Dimensions of Globalization 1st ed., Univ Of Minnesota Press. Augé, M., 1995. Non-places: introduction to an anthropology of supermodernity, Verso. Basso, K.H., 1996. Wisdom sits in places: landscape and language among the Western Apache, UNM Press. Casey, E.S., 1999. How to get from space to place in a fairly short stretch of time. In Senses of Place. Boydell & Brewer, pp. 13–52. Dawson, J., 2006. Ecovillages: New Frontiers for Sustainability, Schumacher Briefing No. 12, Green Books. Downey, G., 2005. Learning Capoeira: Lessons in Cunning from an Afro-Brazilian Art, Oxford University Press, USA. Feld, S. & Basso, K.H., 1997. Senses of Place S. Feld & K. H. Basso, eds., School of American Research Press. Fischetti, D.M., 2008. Building Resistance From Home: Ecovillage at Ithaca as a Model of Sustainable Living. Master of Arts. University of Oregon. genoa.org, Konohana Family, Japan. Available at: http://genoa.ecovillage.org/dev/index.php? option=com_content&view=article&id=139:konohana-family-japan&catid=52:mainupdated [Accessed March 3, 2012]. Geurts, K.L., 2002. Culture and the Senses: Bodily Ways of Knowing in an African Community, University of California Press. 15 Stud 20074299 Katja Bratseth Giddens, A., 1991. The consequences of modernity, Stanford University Press. Gupta, A. & Ferguson, J., 1997. Culture, power, place: explorations in critical anthropology, Duke University Press. Harvey, D., 1997. Justice, Nature and the Geography of Difference 1st ed., Wiley-Blackwell. Harvey, D., 2000. Spaces of hope, University of California Press. Harvey, D., 1989. The Urban Experience, The Johns Hopkins University Press. Heidegger, M., 1971. Poetry, language, thought, HarperCollins Publishers. Howes, D. & Classen, C., 1991. Conclusion: sounding sensory profiles. In D. Howes, ed. The Varieties of Sensory Experience: A Sourcebook in the Anthropology of the Senses. Univ of Toronto Pr, pp. 257–88. Howes, D. ed., 1991. The Varieties of Sensory Experience: A Sourcebook in the Anthropology of the Senses, Univ of Toronto Pr. Ingold, T., 2011. Being Alive: Essays on Movement, Knowledge and Description 1st ed., Routledge. Ingold, T., 2008. Bindings against boundaries: entanglements of life in an open world. Environment and Planning A, 40(8), pp.1796 – 1810. Ingold, T., 1996. Hunting and Gathering as Ways of Perceiving the Environment. In R. Ellen & K. Fukui, eds. Redefining Nature: Ecology, Culture and Domestication. Berg Publishers. Ingold, T., 2007. Lines: a brief history, Taylor & Francis. Ingold, T., 2000. The perception of the environment: essays on livelihood, dwelling and skill, Routledge. Jackson, H. & Svensson, K., 2002. Ecovillage Living: Restoring the Earth and Her People, Green Books. Jackson, M., 2005. Existential Anthropology: Events, Exigencies, and Effects, Berghahn Books. Jackson, R., 2004. The Ecovillage Movement. , No. 40(Summer). Available at: http://www.rossjackson.com/rj/21987/41762/ [Accessed March 8, 2012]. Kirby, A., 2004. Bad Subjects: Domestic Protest: The Ecovillage Movement as a Space of Resistance. Available at: http://bad.eserver.org/issues/2004/65/kirby.html/view? searchterm=domestic%20protest [Accessed November 21, 2011]. Lee, J. & Ingold, T., 2006. Fieldwork on Foot: Perceiving, Routing, Socialising. In pp. 67–86. Lockyer, J., 2008. From Earthships to Strawbales: Sustainable Housing in Ecovillages. Anthropology News, 49(9), pp.20–20. Lund, K., 2005. Seeing in Motion and the Touching Eye: Walking over Scotland ’ s Mountains. Etnofoor, 18(1), pp.27–42. MacDougall, D., 1998. Transcultural Cinema 1st ed. L. Taylor, ed., Princeton University Press. 16 Stud 20074299 Katja Bratseth Maida, C.A. ed., 2007. Sustainability And Communities of Place illustrated ed., Berghahn Books. Malinowski, B. & Royal Society of South Australia, 1915. The natives of Mailu : preliminary results of the Robert Mond research work in British New Guinea / by B. Malinowski, Adelaide :: Royal Society of South Australia. McGray, D., 2002. Japan’s Gross National Cool. Foreign Policy, pp.44–54. Medina, L.K., 1998. History, Culture, and Place– Making: “Native” Status and Maya Identity In Belize. Journal of Latin American Anthropology, 4(1), pp.134–165. Merleau-Ponty, M., 1962. Phenomenology of perception, Routledge. Meyrowitz, J., 1986. No Sense of Place: The Impact of Electronic Media on Social Behavior 1St ed., Oxford University Press, USA. O’Reilly, K., 2005. Ethnographic Methods, Routledge. Okely, J., 1994. Vicarious and Sensory Knowledge of Chronology and Change: Ageing in Rural France K. Hastrup & P. Hervik, eds. Routledge. Pile, S. & Keith, M., 1993. Place and the Politics of Identity 1st ed., Routledge. Pink, S., 2009. Doing Sensory Ethnography, Sage Publications Ltd. Porteous, J.D., 1990. Landscapes of the mind: worlds of sense and metaphor, University of Toronto Press. Rees, W., 2010. The Human Nature of Unsustainability. In R. Heinberg & D. Lerch, eds. The Post Carbon Reader: Managing the 21st Century’s Sustainability Crises. Watershed Media. Robertson, R., 1995. In M. Featherstone & S. Lash, eds. Global Modernities. SAGE. Sutcliffe, S., 2000. A Colony of Seekers: Findhorn in the 1990s. Journal of Contemporary Religion, 15(2), pp.215–231. Taggart, J., 2009. Inside an ecovillage: born of aligned ecological values and design, ecovillages are found in over 70 countries around the world. Available at: http://findarticles.com/p/articles/mi_hb6685/is_5_35/ai_n39169482/?tag=content;col1 [Accessed March 8, 2012]. Tuan, Y.-F., 1977. Space and Place: The Perspective of Experience, London: Edward Arnold, cop. White, J.B., 1996. Belonging to a Place: Turks in Unified Berlin. City & Society, 8(1), pp.15–28. 17 Stud 20074299 Katja Bratseth Appendix 1: Time Schedule Date 9/1/12 Event Arriving 9/2/12 Presentation 9/3-9/12 9/10-16/12 9/17-23/12 9/24-30/12 10/1-7/12 10/8-14/12 10/15-21/12 10/22-31/12 Traveling? 11/1-11/12 11/12-18/12 11/19-30/12 12/1-9/12 12/10-20/12 Good bye and departure Activity Meeting the members of the Ecovillage, and nding out where we are going to sleep, eat etc. Observation, notes for arrival story I will present myself and my project for the Ecovillagers Getting to know the people, the place and the work. Helping my child to adjust. The main concern for the trip, if my daughter will be good. Working and hanging out. I will start “wearing” my videocamera in the eld. I need to talk with local authorities about prolonging our visa. Working and hanging out. I will also start collecting place accounts from the research participants. As well as nd people that want to write Essays. Working and hanging out. Talking with the Ecovillagers about the Essays and the recordings. Also want to make walk-along interviews, bringing my photo camera. Working and hanging out. I want to map the way KF members use senses to describe their place. Working and hanging out. Going through the collected data, to see what is missing. Following up on the “missing links”. Working and hanging out.Following up on the “missing links”. If we can't prolong our visa, we have to go outside Japan, to re-enter on tourist visa. Coming back from shorter (no visaproblems) or longer (visa-problems), I will listen carefully to my own experience of the place, as well as trying to grasp the natives experiences. During this time I will focus more on the conversations with the Ecovillagers, and be more aware of the questions I am asking. I will take photos of events and places described in the accounts and essays. Further, I will bring it with me on walks with the participants. Working and hanging out.Following up on the “missing links”. For the last part of the eldwork I will not plan any active collecting of data, as I imagine that the data might come to me, through the participants having something to say by themselves. Focus Adjustment and rest Methods Participant Observation (PO) Access Presentation and PO Access, sensory experiences and language (an ongoing process all weeks) Filming and Visa PO. Taking photos and recording only if it feels comfortable. Get in touch with someone that want to teach me Japanese. Accounts and stories. PO. Interviews. Filming. Collecting written accounts/ stories. Oral stories. PO. Interviews (also walkalong). Filming. Photography. Mapping of senses Mix PO. Interviews, some more structured. Filming. Mapping. Mix Mix Mix Unsure Unsure Bodily experience Real re-sensed PO. Filming. Interviews. Interviews PO. Interviews, more structured. Filming. Photography PO. Interviews. Photography. Mix Mix None PO. Interviews. Open mind... PO. Interviews. Filming. 18