JSTOR is a not-for-profit organization founded in 1995 to build trusted digital archives for scholarship. Human relationships have always been fundamental to ethnomusicological fieldwork contexts. This essay aims to trace the restricted exposure and discourse in extant literature.
JSTOR is a not-for-profit organization founded in 1995 to build trusted digital archives for scholarship. Human relationships have always been fundamental to ethnomusicological fieldwork contexts. This essay aims to trace the restricted exposure and discourse in extant literature.
JSTOR is a not-for-profit organization founded in 1995 to build trusted digital archives for scholarship. Human relationships have always been fundamental to ethnomusicological fieldwork contexts. This essay aims to trace the restricted exposure and discourse in extant literature.
Experiencing People: Relationships, Responsibility and Reciprocity
Author(s): Ruth Hellier-Tinoco Source: British Journal of Ethnomusicology, Vol. 12, No. 1 (2003), pp. 19-34 Published by: British Forum for Ethnomusicology Stable URL: http://www.jstor.org/stable/30036867 Accessed: 06/01/2009 19:50 Your use of the JSTOR archive indicates your acceptance of JSTOR's Terms and Conditions of Use, available at http://www.jstor.org/page/info/about/policies/terms.jsp. JSTOR's Terms and Conditions of Use provides, in part, that unless you have obtained prior permission, you may not download an entire issue of a journal or multiple copies of articles, and you may use content in the JSTOR archive only for your personal, non-commercial use. Please contact the publisher regarding any further use of this work. Publisher contact information may be obtained at http://www.jstor.org/action/showPublisher?publisherCode=bfe. Each copy of any part of a JSTOR transmission must contain the same copyright notice that appears on the screen or printed page of such transmission. JSTOR is a not-for-profit organization founded in 1995 to build trusted digital archives for scholarship. We work with the scholarly community to preserve their work and the materials they rely upon, and to build a common research platform that promotes the discovery and use of these resources. For more information about JSTOR, please contact support@jstor.org. British Forum for Ethnomusicology is collaborating with JSTOR to digitize, preserve and extend access to British Journal of Ethnomusicology. http://www.jstor.org RUTH HELLIER-TINOCO Experiencing people: relationships, responsibility and reciprocity1 Human relationships have always been fundamental to ethnomusicological fieldwork contexts. Discussion regarding how such a vital and complex area should be handled has been limited, however This essay aims to trace the restricted exposure and discourse in extant literature and challenges us, as field- workers, to advance the discussion surrounding our own field relations, parti- cularly accentuating both responsibility and reciprocity as central to human relationships in fieldwork contexts. At the heart of all fieldwork contexts there is a fundamental norm, an integral "feature", straightforward in its normality yet infinitely complex in its day-to- day workings. It involves experiencing people and revolves around human rela- tionships and one-to-one encounters. If we, the researchers, take a moment to consider our own fieldwork contexts, the faces and voices of individuals with whom we spent time flood the halls of our memories in an instant: individuals who shared with us their expertise, knowledge, music, food, homes, secrets, joys and sorrows. Our experience of the field was and is enmeshed in a web of human relationships, more or less intimate, more or less personal. There is clearly nothing new in the realization that people are fundamental to our ethno- musicological fieldwork - researchers have deliberated upon issues concerning how best to approach field situations and the people in them, in order to make the time and the experience (for us as researchers) as fruitful and successful as possible. But questions arise as to how far we are involved in a continuing dia- logue in which we discuss, debate, deliberate and reflect upon our own field relations. The aim of this essay is primarily to review how the issue of human relation- ships in fieldwork contexts has been presented and discussed in recent decades in the literature on anthropology, ethnomusicology and folklore studies, and secondarily to probe the need to further process this fundamental feature in a pub- lic forum. Developments and shifts in recent decades have explored the asymmet- rical relations in fieldwork contexts, with attempts to blur and even do away with 11I thank Jeff Todd Titon and Tim Cooley for their helpful comments on previous versions of this essay. BRITISH JOURNAL OF ETHNOMUSICOLOGY VOL. 12/i 2003 pp. 19-34 BRITISH JOURNAL OF ETHNOMUSICOLOGY VOL.12/i 2003 the boundaries between informant and researcher, to make projects more collabo- rative and to focus upon experience rather than data collecting. In this essay, how- ever, I will suggest that there still remains a deep-rooted imbalance, and even a self-centred or selfish stance, in which the complexities, impact, ramifications and outcome of each relationship that we, as researchers, enter into in the field are not considered as a fundamental part of our planning and being in the field. Many questions have arisen directly out of my own fieldwork experiences in Mexico. My research context, in the Lake Pitzcuaro region, has prompted me to struggle with the ramifications of the relationships that I have formed, and this paper has been written partly as an exercise in coming to terms with these rela- tionships. I continue to work through and nurture the diverse aspects of respon- sibility, reciprocity and commitment that I share with the many people with whom I developed relationships. From close friends to acquaintances, these rela- tionships are on-going, requiring care and attention. Yet how to achieve this remains an area of constant concern. For example, when I am in Mexico my time is always divided between my family, my friends and my acquaintances. When I am away from Mexico communication is difficult, even with the advan- cing technological systems. Whilst I have the time and financial resources to travel to Mexico, the possibility of my fieldwork friends coming to the UK is slim for economic reasons. So an on-going, reciprocal, two-way relationship seems hard to sustain, despite commitment from both sides. I look forward to a time when we can communicate more easily despite the geographical separation and to a time when I can again live in Mexico. I cannot tell you what reciprocity will mean in your fieldwork relations, but in mine it involves a commitment of time, money, energy and emotion. A challenge to us all I have written this essay using the personal pronoun "we" on the assumption that the majority of those reading this discussion have undertaken fieldresearch (or will do so) at some stage. It is safe to say that whatever our field contexts, all of us enter into human relationships and so, using this sense of inclusiveness, I would wish to animate each of us to examine our own relationships in the field and to engage in regular and deep-seated debate. Although the focus of this essay is upon responsibility and reciprocity in fieldwork contexts, it is worth noting here that issues specifically concerned with applied, public sector or practice ethnomusicology will not be dealt with (see Ethnomusicology 36.3, 1992). Clearly, applied projects have specific aims and objectives other than undertaking fieldwork for academic research purposes, where the emphasis is very much upon those who live "in the field" (see Titon 1992, Sheehy 1992, Davis 1992, Nettl 1964, Feld 1999). As Daniel Sheehy notes, "It has been talked about in terms of an ethical responsibility to 'pay back' those whose music and lives we study and make our livings from" (1992:323). Such a notion of reciprocity is indeed relevant to non-applied projects, for contained within this concept is the fundamental nature of giving and receiving, of a two-way relationship, with certain responsibilities and duties. 20 HELLIER-TINOCO Experiencing people: relationships, responsibility and reciprocity Why such a paucity of literature? What is most striking in terms of discussions regarding relationships in the field is the paucity of literature that deals specifically with this fundamental yet dif- ficult area. It is worth spending a moment pondering upon what this lack of pub- lic debate implies. Does it highlight an unwillingness to engage and grapple with this complex and personal topic? Is there a sense in which it is considered to be unimportant, or that human relationships are so normal and so integral to life that we have a sense of knowing how to deal them? Perhaps it is related to what Mark Slobin has described as "the situational nature of ethics: no general- ized response provides an easy answer in the light of the very specific nature of the immediate circumstances surrounding each case ... This situation may help explain the apathy towards ethics discussions: if everything depends on context, why bother talking about the issues?" (1992:332). Perhaps the paucity of litera- ture is linked with the idea that the relationships formed during fieldwork are personal and therefore somehow not really appropriate to scholarly discussion. Indeed Gregory Barz has noted the concern that he has experienced from students "about the legitimacy of needing to know about friendships, ... the loneliness of a field site, and of course of the ethnomusicologist's personal or even sexual relationships while engaging in field research" (Barz and Cooley 1998:198). Bruno Nettl's Theory and method in ethnomusicology (1964) includes a chapter on fieldwork, which focuses upon issues such as eliciting information, collecting, equipment, archiving and storage. Whilst the idea of eliciting infor- mation is directly concerned with research relationships, the question of the responsibilities involved in such relationships is not pursued. Ethical considera- tions do emerge in Nettl's work in the mid-1970s, when he writes of "the ques- tion of ethics in field research and the whole problem of the field worker's obligation to the people who are helping him" (1975:75). Such a stance is important, for it specifically points to a notion of reciprocity, suggesting that fieldworkers have certain responsibilities towards those with whom they are working. A development in Nettl's position is clearly demonstrated in The study of ethnomusicology (1983), in which he refers to what may be considered to be two crucial aspects of many field relationships: sharing and departing. He notes: "To teach an outsider your culture is a kind of sharing, sharing of yourself with one who will not remain but will discard you once he has what he wants" (1983:265). In his seminal publication The ethnomusicologist, Mantle Hood, like Nettl, made brief reference to relationships in fieldwork, noting that "success in field- work depends on the combination of three things", the third of which is "a great sensitivity to the values and feelings of other human beings" (1971:202). From such a notion queries abound, such as how success is to be measured, whether the values and feelings of the researched come before those of the researcher and how the feelings of the other human beings are to be sensed and understood. At the end of the 1960s a challenging edition was published, which called for a radical rethink with regard to anthropology. The numerous contributors to 21 BRITISH JOURNAL OF ETHNOMUSICOLOGY VOL.12/i 2003 Reinventing anthropology critiqued the academically centred nature of anthro- pological undertaking and proposed a more responsible and reflexive approach (Hymes 1969). Gerald Berreman called for "personal accountability" (1969:90) and Robert Jay explores issues surrounding responsibility and relationships with people in fieldresearch contexts (1969:367-81). A chapter entitled "Ethnography: the fieldwork enterprise", by Pertti and Gretel Pelto, was published in 1973 within an edition tackling various anthropo- logical issues. In this lengthy chapter, issues concerning field relations are aired and debated with varying degrees of depth. Their work tends to view the field as an exotic, far away place and the informant as an Other, with the fieldworker as "a marginal person, an outsider who, if he is successful, is permitted relatively free access to the backstage area of the local social scene" (1973:248).2 Although such a marginal role may now be viewed as inappropriate in many field contexts, there is still a surprising emphasis within the discussion upon the nature of friendship within field contexts. Pelto and Pelto note how "fieldworkers still go out every year and come back with amazing amounts of detailed data, gathered from people who in general appear to have feelings of enduring friendship toward the stranger who came into their midst and pried into their lives" (1973:260). Despite the emphasis on data-gathering and the field as a context "out there", the essence of this scenario is similar to many contemporary contexts. For the majority of researchers, fieldwork is still undertaken in a place removed from the academy and the home; hence we "go out" from our university or home, later to "come back". Whilst the shift is towards experience in the field, we nevertheless gather experiences, which are given to us by those with whom we form relationships (whether as teachers, co-workers, informants). Indeed, the term "data" is derived from "things given", so even though we may not return with numerous recorded interviews or musical events, photos and fieldnotes, nevertheless we have gathered experiences and skills which will be useful to us, as researchers, to fur- ther our professional credentials. Perhaps the crux of the statement is the phrase "enduring friendship", for contained in this concept are issues that are fundamen- tal to responsibility and reciprocity in the relationships. "Enduring" clearly implies a permanence of relationship beyond the limits of the fieldwork project, whilst "friendship" encapsulates a certain type of relationship, pertaining to issues of closeness, trust, respect, intimacy and even naturalness. "Friendship as a strategy of fieldwork" Pelto and Pelto develop this concept of field relations in a section entitled "Friendship as a strategy of fieldwork" (1973:257-60). In many ways the notion of friendship as a strategy seems almost too clinical and calculating, with the concept of strategy suggesting a very deliberate planning of moves and actions that will be beneficial to the success of a project. Is this way of thinking and planning part of many of our field projects? Do we view our relationships as 2 Exoticism was the norm in the 1950s when Pelto began his fieldwork. However, this was, of course, being questioned by the mid-1960s. 22 HELLIER-TINOCO Experiencing people: relationships, responsibility and reciprocity strategies that will assist us in fulfilling our objectives, whatever they may be? Is such a stance problematical for the way in which it points us towards viewing our relationships only as friendships so long as they are useful to us in some way? Pelto and Pelto raise important issues by noting that "the anthropologist may feel that he has not betrayed the friendships he formed in the course of fieldwork. Very possibly, the task of general data-gathering was justified by its contributions to the general body of social science knowledge" (1973:283). Here the notion of over-riding purpose is given as a justification for what happens to and in the relationships. Such a position is promptly queried as the authors note, "Times change, however, and it may be that the old justifications are no longer adequate in many cases" (ibid.). Indeed, perhaps we should review our own justifications for the way in which we initiate, develop and finish individual rela- tionships in the field. Pelto and Pelto further include the idea of responsibility in our field relations, for "our work becomes ethically and practically impossible if we cannot do right by those people ['primary research communities and their spokesmen' (sic)] whose friendship makes our fieldwork possible" (1973:284). Here the starkness of the situation is exposed; we rely entirely on our friends (or colleagues or informants) in the field in order to undertake our research. Yet the complexities of what is meant by "do right by" remain frustratingly undefined. How far should we go ethically, morally and even legally? Can any norms be established in order to guide researchers in their field relations? Michael Rynkiewich and James Spradley's Ethics and fieldwork continued along the path of discussing relationships in fieldwork, again within an anthropo- logical framework, tackling certain important issues, including the idea of manip- ulation (1976). Barbara Harrell-Bond's account includes a description of how, in order to accomplish her research goals, she spent much time creating friendship bonds with people who were initially not interested in that relationship, only to "change the rules of the game" at a later date, finally cutting the bonds that she had so carefully woven when she left the field (1976:118-20). Such manipulation is surely not unfamiliar to many researchers and begs the question "is such manipulation acceptable?" Indeed, Harrell-Bond admits that she is uneasy about such matters. Here, notions of asymmetrical power-relations are in evidence, for we, the researchers, are those in the position of choosing with whom we will form our research relations, nurturing those relationships and then walking away, either permanently or temporarily. Within Harrell-Bond's account there is an element that begs further examination, relating to responsibilities within relation- ships. Her research was conducted amongst the Western-educated elite of Sierra Leone, and she suggests that elements of her relationship, specifically mani- pulation and leaving, were more problematic because of the background of her informants, for it is "simply always a great deal easier to avoid facing up to them [the problems] when our field research is conducted among a remote and non- literate group" (1976:120). There is an implication that personal relationships are more or less problematic according to the background, lifestyle or culture of the people with whom we are researching. Can we make such distinctions? Do not all field relations, regardless of background, present us with similar problems and difficulties in terms of relationships? 23 BRITISH JOURNAL OF ETHNOMUSICOLOGY VOL.12/i 2003 In the same work, David McCurdy discusses his role as "medicine man" in his fieldwork context, including the statement: "In the end fieldwork must involve compromise, a willingness to recognise that informants are people too, and that their needs are bound to impinge on research" (1976:16). Even before these words were published this model of informants impinging on research was already being challenged (cf. Hymes 1969). Responsibility was to involve a thorough examination of the possible consequences of the presence of field- workers and research on those who are the subjects of the research. A crisis in representation, but what of relationships? By the late 1970s and 1980s, the crisis in representation brought a surge of attention towards reflexivity (cf. Myerhoff and Ruby 1982, Marcus and Fischer 1986, Clifford and Marcus 1986). Some scholars reflected on the politics of their relationships with informants and friends in the field. Writing involved a reflexive approach, in which both researched and researcher were included in the picture. Whilst the researched remained the main focus of the writing, atten- tion was also directed towards the researcher, enabling a certain sense of rela- tionship to be explored. Notable is the way in which certain writers demonstrate that they have been taken by surprise in terms of their field relations, to the extent of being unwittingly and unexpectedly pulled into the politics of their fieldwork context. So although there is a move towards examining fieldwork relations, thorough debate and planning are still not in evidence. In the field of folklore studies, Bruce Jackson's Fieldwork provides a detailed account of the whys and hows of fieldresearch (1987). He challenges his readers to consider carefully issues concerning motives for fieldwork, particularly with regard to relationships with informants (1987:19, 259-65). However, his defini- tion of "useful fieldwork", as "field research from which the researcher learns something and by which valid information is obtained" (1987:1), does not con- sider the experiences of the researched. Moving on to the 1990s, Helen Myers' Ethnomusicology includes two chap- ters that continue the debate (Myers 1992, Slobin 1992), but which do not place field relations at the centre of the discussion. However, Jeff Todd Titon, in his 1992 paper, does place the focus upon field relations, returning to an idea sug- gested by Pelto and Pelto, that friendship should be used as a model within fieldwork. Is Titon's friendship as a model within fieldwork fundamentally different from Pelto and Pelto's "friendship as a strategy of fieldwork" (1973:257)?3 The concept of a "model" appears less clinical than "strategy", yet perhaps there is still an implication that friendship is something to be used within field contexts, as a way of succeeding with our fieldresearch goals. Titon suggests that "as a way of knowing and doing, fieldwork at its best is based on a model of friendship between people rather than on a model involving antago- 3 It is interesting to note that although Pelto was Titon's professor in a general anthropology course in the mid-1960s at the University of Minnesota, it was a large lecture class and Titon cannot recall learning this idea from him directly (pers. comm.). 24 HELLIER-TINOCO Experiencing people: relationships, responsibility and reciprocity nism, surveillance, the observation of physical objects, or the contemplation of abstract ideas" (1992:321). He constructs "a horticultural, nurturing metaphor" (ibid.), which arises from the root concept of "field"4 in which a sense of care, attention, hard work and dedication are related to notions of field relations. Titon has provided specific examples, not only of how friendships are intrinsic to fieldwork but also of how they require a large and sustained amount of atten- tion. Whilst this horticultural metaphor may suggest that it is we, the researchers, who are in control of the situation and make the decisions, particu- larly with regard to those with whom we will nurture relationships, it can clearly be extended to include the notion of nurturing those being researched, for it is often they who take care of, and care for, us.5 Friendship and indeed human relationships in fieldwork form the central theme in the seminal Shadows in the field (Barz and Cooley 1997). Fieldwork has become "the new fieldwork" (Titon 1997b; Rice 1997), with an emphasis upon human relationships rather than just collecting information (Titon 1997b:92) and the politics of the relationships with friends and informants in the field. Cooley describes fieldwork as an "extraordinarily human activity" (Barz and Cooley 1997:5), which uses an "extraordinarily human research methodology - after all, it is humans that fieldwork brings together" (1997:14). In this context the relationships are seen as "unpredictable human encounters" (1997:9). Titon develops his model of friendship, focusing upon the "types of relationships fieldwork engenders" and suggesting that "it is naive to think that the ideal field relationship will always result in friendship. Sometimes a kind of contractual relationship, implicit or explicit, in which each party helps the other, is more effective. Sometimes a combination of friendship and tacit con- tract is most effective" (1997b:95). What is important here is the recognition that relationships, whether classified as "friendship" or not, depend upon forms of reciprocity, placing the emphasis on an interactive encounter. Not only are human relations accentuated, so too are ideas regarding a dialogue between researched and researcher. As Titon explains: Fieldwork is messy, empirical, difficult, partial, step-by-step, but it grounds our explanations in the dialogue between self and other. It counteracts the intellectual tendency to theorize the world without living in it. It posits a par- adigm for knowing based in knowing persons. This paradigm differs from prior scientific ones; its epistemology is humanistic. (Titon 1997a:257) Whereas knowing music was the basis for the epistemologies of ethnomusicolo- gists such as Nettl and Hood, a shift has occurred which places field relations at the centre of the epistemology of the fieldwork project. From a Malinowskian view of "participation" in fieldwork as on-site and in-person observation, inter- active encounters have become increasingly essential to ethnomusicology as a humanistic discipline (Gourlay 1978 and 1982). 4 Clarified by Titon in a personal communication, April 2002. 5 I am grateful to Jeff Todd Titon for this suggestion. 25 BRITISH JOURNAL OF ETHNOMUSICOLOGY VOL.12/i 2003 The new fieldwork Within the new fieldwork "the field" is reconfigured as an experience rather than a place, and thus Titon places great emphasis upon the experiential and the transformative. How far does this reconfiguration continue to place the focus upon the needs and desires of the researcher, as opposed to the researched or indeed the relationship? Another emphasis is placed on experiencing participa- tory musical contexts. According to Titon, "our most satisfying knowledge is often acquired through the experience of music making and the relationships that arise during fieldwork" (1997b:98). Is such an assessment based on per- sonal experience and the stories of others, or on the evidence of a large number of researchers or researched in diverse field contexts? Who is "our"? Is it "us", the researchers, or is this a suggestion that we should be able to sufficiently blur the division that for all involved the experience is satisfying? Issues arise sur- rounding the difference in experience of those participating, according to whether or not the researcher was present. There is a passage in Titon's essay that provides a notion for further probing: "you are a person making music and I come to know you as a person. We seek to know one another through lived experience" (1997b:94). The phrase "we seek to know one another" seems to suggest that in fieldwork contexts both researcher and researched enter into a mutually explorative relationship. Questions arise, however, as to how often both parties are mutually seeking to know one another and how often the fieldresearcher is seeking to know An Other musician for his or her own purposes, whether such purposes are experi- ential, transformative or data collecting. According to Titon, the relationships in his experience have been mutually explorative.6 In my own experience, virtual- ly all my musical relationships have been initiated by myself, and although many have developed into mutually explorative relationships, I would certainly find it difficult to ascertain to what degree. This musical relationship has also been noted by Irdn Kertdsz-Wilkinson, who suggests that we focus "on the inter- subjectivity between researcher and the researched in mutual participation in musical activities" (1998:189). Are our musical relationships distinct, then, from our non-musical relationships? If mutual participation in musical activity enables a certain experiential relationship, how is this to be reflected and sus- tained in the relationships when not participating in such activities? Titon also suggests that "fieldwork is ... personally transformative ..." (1997b:94), raising the question "for whom?" Fieldwork may well be transfor- mative, for us as the fieldresearcher and for those with whom we form relations, but is it not we, the researchers, who are still doing the choosing and the deci- sion-making (and the writing, filming, publishing, teaching). Rice also develops the idea of transformation of self, with "self" being used in relation to both the researcher and the researched. Writing of his native teacher in Bulgaria, Rice notes, "He did not remain the inveterate insider, but transformed himself and expanded his horizons in his encounter with me and my world" (Rice 1997:116). Perhaps we may query the notion that transformation and expanding horizons is 6 Pers. comm. April 2002. 26 HELLIER-TINOCO Experiencing people: relationships, responsibility and reciprocity intrinsically "good" or "useful", for we are utilizing a particular viewpoint and mindset to weigh up the relative value of a particular relationship. Rice also moves forward the discussion surrounding issues of insider and outsider, elements of field relations that continue to prove problematic. He asks: Could theory and method, which take for granted a fixed and timeless onto- logical distinction between insider and outsider, be recorded within an onto- logy that understands both researching and researched selves as potentially interchangeable and as capable of change through time, during dialogues that typify the fieldwork experience? (Rice 1997:106) Such a notion appears highly attractive, with a balancing out of asymmetrical relations, an exchange and interchange, with implications of reciprocity embed- ded within such relations. If we apply such a model to our own fieldresearch contexts, to what extent can we see ourselves (the researching) and the researched as potentially interchangeable? Indeed, are there "dialogues that typify the fieldwork experience"? A sense of separation becomes apparent in relation to the Self-Other dichotomy, a dichotomy between self and other that fieldwork requires (Titon 1997a:254) and seems to impose. Kisliuk suggests that "the deeper our commitment in the field, the more our life stories intersect with our 'subject's', until Self-Other boundaries are blurred" (Kisluik 1997:23). What does this deeper commitment entail? If the experience is dialogical and interpenetrating between researcher and the people with whom we work, this will affect our relations in numerous unforeseen ways. The great divide between the field and life To enable a dialogical and interpenetrating experience it would seem that there is a need to make a change to the way in which both fieldwork and academic life are often separated from "real" life. Kay Kaufman Shelemay suggests that "the acknowledgement of fieldwork as a problem in human relationships offers a pathway through the thicket of issues surrounding the ethnographic process and the potentially intrusive role of the fieldworker" (1997:201). In other words, it is not human relationships that are the problem but fieldwork - hence the need for reconfiguration. Shelemay mentions certain key concepts such as "sharing", "interaction" and "negotiated relationships", and suggests: "As relationships 'in the field' mature from the initial formality of scholar/informant ... to more collegial and personal ones, the fieldworker inevitably moves beyond the management of cultural capi- tal into the negotiation of human relations in the field" (1997:197). Is such a two- stage process really apparent? We begin a process of negotiation of relationships from the moment we "enter" the field - a process of negotiation that will con- tinue for as long as we remain in it. As Shelemay notes, "We must accept respon- sibility not just for the impact of our entry into the field, but for our abiding relationship to it and our teachers long after we have 'left' (i.e., discontinued research)" (1997:201). So commitment appears to be a fundamental issue of rela- 27 BRITISH JOURNAL OF ETHNOMUSICOLOGY VOL.12/i 2003 tions in fieldwork, where notions of truncating relationships or viewing relation- ships as only part of a field that is separate from "normal life" are in evidence. There is still a "dichotomy between 'experience' and 'scholarship'", which, according to Michelle Kisliuk, should be erased (1997:24). There seems to be a huge gulf between the academy (or scholarship) and the field, and between schol- arship and life. Questions arise as to why the two are separated, and as to the nature of the separation. If the academy is separated from the world at large, where does our fieldwork, which is so intrinsically part of real lives and real experiences, fit into such a context? The issues are intimately related to how we regard our own fieldresearch: whether it is "simply" one element of an academic project, compartmentalized as part of academic life, with the result that we view the friendships and other relationships in the same way, or whether it is a normal part of our everyday lives. How often do our friends or informants in field contexts remain spatially and geographically in one part of the world while our universities are in another? Even if they are physically close, how often are such friendships or relationships part of the academic or university life? Complex issues also arise surrounding the nature of relationships among colleagues in academic life and the interface and interaction between friendships (or relations) in fieldwork and friendships (or relations) in academic life. If there is a separation between scholarship, fieldwork and life, then intrin- sic to such separation are notions of our identity and role in each context and the identity and role of those with whom we form relations. Ideas concerning "play- ing a role" in fieldwork relations have been put forward, as if the way in which we deal with field relations and the way in which others deal with us are some- how fundamentally different from what happens in real life. Norma McLeod and Marcia Herndon advocate role-playing for the ethnomusicological field- worker, suggesting that "it is wise to act out roles without living them ..." (1979:131). The implication that the field is simply a theatre in which we are to act parts, only to return to our real lives and the real world later, appears to be rather extreme. If this is so, it follows that whilst our roles are viewed as tem- porary and part of game-playing, those with whom we interact are in the play permanently. They will not be returning to a real life outside of the play. If indeed we do view our role of fieldworker as separate from real life, there are profound implications for the way in which we initiate, develop and nurture our relationships. If we are aware that we can simply walk off-stage and return to our normal selves, leaving the rest of the actors to continue the performance without us, this surely affects the way in which we consider our own responsi- bility towards those with whom we work. Two further examples from the 1970s also implicate fieldworkers in field relations in which they are not really "being themselves": As the anthropologist slips out of the role of fieldworker and into one of several roles available to him (friend, neighbor, blood brother, or whatever), a closeness develops with some natives which cannot be achieved while in the role of fieldworker. (Freilich 1970:533) 28 HELLIER-TINOCO Experiencing people: relationships, responsibility and reciprocity As the circle of friendship develops and the researcher becomes increasingly relaxed in the company of the musicians with whom he is working, he may unconsciously begin to slip back into the more deeply ingrained habits of his own culture. (Hood 1971:224) As with McLeod and Herndon's suggestion, the implication is that the role of fieldworker entails a separation from who we really are. Is it not the case that we are all playing multiple roles in our lives and that we have different personae that we draw upon as we enter the diverse and complex relationships in our lives? The way in which we interact with a best friend is bound to be different from the way in which we interact with a magistrate, a police officer, a master musician or an Other. In this sense the field is no different. Why should we con- sider the field then, and our tasks and relationships as fieldresearchers, as some- how intrinsically different or separate? Rice writes of "the impermeability of cultural boundaries..." (1997:106), whilst Barz and Cooley describe how "the nature of our impact in the field, either in domestic or in presumed more 'exotic' settings, is indeed shaped by the political and economic differences that often characterize our relationships with those we study..." (1998:200). Clearly there are differences in the field, as there are in other areas of our lives, unless we shut ourselves away in our ivory towers, refusing contact with all unless we consider them to be "the same as" us. Cultural boundaries exist in all walks of life, and as we continue with our jour- ney along the many and diverse paths that we take, we learn to negotiate, over- come and enjoy such obstacles, usually with much discussion, hard-work and care. Dealing with difference in relationships is part of life, it is not unique to field contexts and relations, and our skill in handling such difference surely comes with patience and practice. Responsibility and reciprocity Returning to notions of responsibility and reciprocity, it is clear that such issues have been taken very seriously in relation to contexts of applied ethnomusico- logy, but rather less so in relation to research-based fieldwork. Irdn Kertdsz- Wilkinson has noted that "a better awareness of the responsibilities of the fieldworker with regard to the individuals and community in question brings with it additional considerations of ethics and personal obligation" (1998:190), and Martha Ellen Davis has described "tangible reciprocity" as an "ethical man- date", writing of "the duty of reciprocity" (1992:363). Reciprocity may of course be viewed in terms of economic, financial or product-based remuneration for services rendered (Sheehy 1992, Davis 1992), and roles such as cultural advocate (Sheehy 1992) and cultural broker or intermediary (Davis 1992:369) have been suggested, so that we are involved in "social and political activism, a kind of musical activism" (Nettl 1983:10), in which we are helping people in the music-cultures with which we work to have better lives (Sheehy 1992). Recordings may be given back to the community, John Baily's recordings of 29 BRITISH JOURNAL OF ETHNOMUSICOLOGY VOL.12/i 2003 Afghan music serving as a poignant example (Church 2002). Steven Feld pro- vides a specific example of a form of tangible reciprocity in his fieldwork context: ...people have done a lot to support and help me, and increasingly as I get older and as they get older, they expect that I will do more for them, for the community as a whole. That is a distinctly Melanesian dimension of how social reciprocity and obligation is about the importance of social relation- ships. (Feld 1999:20) Pelto and Pelto describe an exchange relationship such that the value that the informants deliver to the fieldworker takes the form of information, with this received information being directly translatable into economic, professional and social advantage (1973:258). Does such a model seem too crude, too material- istic - particularly if the paradigm has shifted from receiving information or hard data to receiving experiences? Is fieldwork still a "largely one-sided acquis- itive enterprise", as Ren6 Lysloff suggests (1998:187-8), in which "we go to the field to bring something back: photographs, audio and video recordings, experi- ence, knowledge, etc." (ibid.: 187)? If it is, perhaps we should explore ways of reciprocating and of forming relationships which do not place research at the heart of the equation. Dwelling for a moment on the term "reciprocity", we may remind ourselves that the meanings of this concept are linked with ideas of mov- ing backwards and forwards; of things given or received in return; and of expressing mutual relation, give-and-take. How do we translate these notions of reciprocity into personal relations, on a non-material level? Part of the answer surely lies in the recognition that personal relations need mutual nurturing, with time and effort being spent. It would seem that a fundamental question should be asked of us concerning our fieldwork projects: Are we, the ethnomusicologists, at the centre of our research? Are the "subjects" of our research taking the central role or have we managed to nurture a balanced experience? Although not directly related to fieldwork, it is interesting to note that Marcus and Fischer, in Anthropology as Cultural Critique, state that "anthropology is not the mindless collection of the exotic, but the use of cultural richness for self-reflection and self-growth" (1986:ix-x, my italics). Who is "the self'? Is it the researcher, the reader of an anthropological work or those with whom we form relations in the field? It is pertinent to consider for a moment issues concerned with purpose and intrusion, for such elements are directly related to how we view our relation- ships in the field. We may no longer be burdened with such high-minded ideals as "the increase of knowledge in the ultimate service of human welfare" (Beals 1969:2) or the pre-Malinowski paradigm to change those with whom we work, yet we are still involved with "quests for knowledge" (Davis 1992:363), along with life-changing experiences (Titon 1997b), generally within an academic context to "establish or further professional credentials" (Lysloff 1998:190). We cannot fully deal with issues concerning responsibility and reciprocity without mentioning power-relations and intervention, for these elements are part of the 30 HELLIER-TINOCO Experiencing people: relationships, responsibility and reciprocity web in which our field relations are enmeshed. It is useful to remind ourselves of the critique for the abolition of ethnomusicology, the criticism being levelled that traditional fieldwork-based enterprises rest on asymmetries of power. Indeed Paul Rabinow raised the issue that we know a good deal about the rela- tions of power and discourse that obtain between anthropologists and the people with whom they work, recognizing that such relations are open to inquiry (1986:251). How far has the inquiry moved, and have power relations been suf- ficiently interrogated? Numerous issues arise regarding how far we take respon- sibility for our relations in the field, being aware of the ramifications of the macro- and micro-histories and discourses that surround us and within which we are entwined. Can we ever say that we have done enough to actively seek out details of the macro- and micro-politics of our field contexts, so that we are not suddenly and unwittingly plunged into relationships which require responses beyond those that we were initially willing to give? An intrinsic element of power-relations involves aspects of intervention and even departure. According to Titon "the issue isn't whether intervention is an option; like it or not, ethnomusicologists intervene" (1992:316). In other words, as fieldworkers we are the ones who make a move into the life of individuals, a family or a community. Usually it is I, the researcher, who has planned, decided and chosen where to go and with whom to form relations. Such a model is not necessarily appropriate for contexts in which the researcher is the apprentice to the master, yet even here there are implications in terms of responsibility to the relationship. When we enter a field for research purposes, to what extent have we considered both our long-term commitment to those with whom we will form relationships and how to make our departure? Helen Myers touches upon this crucial aspect, noting: As there is an art to entering a community, there is an art to leaving. Don't vanish suddenly. Say goodbye in a manner that is appropriate to the culture - with words and actions ... Stay in correspondence with friends made in the field; they may be relying on a continued relationship, however simple. You may represent an important and unforgettable episode in their life. (Myers 1992:43) Yet even as we plan our fieldwork projects, should we be thinking in terms of how to end them? Does this imply a foreclosing of the possibilities for a responsible and reciprocal relationship? A brief reminder of the roots of the term responsibility itself may serve to prompt us in a certain direction. Spondere, from the Latin, means "to pledge", with "re" suggesting "once more, anew, afresh." So our responsibility to our field relations might well involve some sort of pledge or contract, implicit or explicit, which will be upheld by all parties in the relationship, for the duration of the relationship. In my own rela- tionships, consideration of these concepts of responsibility and reciprocity mean a frequent reappraisal of how the relationship is developing. This is cer- tainly not easy, particularly when many months are spent apart from my friends and acquaintances in Mexico. But there is no finality to these relationships - for all those concerned, including myself, these are continuing relationships. It 31 BRITISH JOURNAL OF ETHNOMUSICOLOGY VOL.12/i 2003 is the complexities and the nitty-gritty of these relationships that we are work- ing on and discovering ways of developing. What has become apparent to me is that because of the commitment in these relationships, I cannot, at present, imagine engaging in another fieldwork context because the responsibility would be too great. I personally am struggling with the issues of reciprocity and responsibility. A time for openness and debate Although a great deal of time and energy has been spent struggling with repre- sentation and with the self, with writing ethnographies and with how the people with whom we research appear in our books, articles, photos and recordings, perhaps we should ask ourselves if we have spent an equal amount of time strug- gling with the problems surrounding how we deal with those same people on a day-to-day basis and on a life-event basis. Certainly we should acknowledge how unimportant we are as fieldworkers and recognize the potential of being forced into a position as extreme as a mouthpiece or pawn. Yet, surely Titon is right to place the emphasis upon connectedness, suggesting that we should be emergent selves, rather than autonomous selves, who are connected selves, enmeshed in reciprocity (1997b:99). Such connection suggests a shift away from the separation between scholarship, the field and life towards regarding the field as an intrinsic element in our normal lives and the relationships within the field as requiring of us the same responsibility, reciprocity and commitment that we give to our "normal" life relationships. Such a position stands in stark con- trast to Jackson's concluding assertion that "fieldwork is not everyday life" (1987:279). Whilst the field may or may not be our home, it is home for those people with whom we form relationships. We are all experiencing people, we are not play-acting: this is for real. References Barz, Gregory F., and Cooley, Timothy J. (1997) Shadows in the field: new per- spectives for fieldwork in ethnomusicology. New York: Oxford University Press. - (1998) "Emerging from the shadows: on reading shadows in the field." World of Music 40.3:198-200. Beals, Ralph (1969) Politics of social research: an inquiry into the ethics and responsibilities of social scientists. Chicago: Aldine Publishing. Company. Berreman, Gerald (1969) "'Bringing it all back home': malaise in anthro- pology." In Dell Hymes (ed.) Reinventing anthropology, pp. 83-98. New York: Pantheon Books. Church, Michael (2002) "Tuned in to vibes of the global tribes." The Times Higher Education Supplement 8 March 2002. Clifford, James, and Marcus, George, eds (1986) Writing culture: the poetics and politics of ethnography. Berkeley: University of California Press. Davis, Martha Ellen (1992) "Careers, 'alternative careers', and the unity 32 HELLIER-TINOCO Experiencing people: relationships, responsibility and reciprocity between theory and practice in ethnomusicology." Ethnomusicology 36.3:361-87. Feld, Steven (1999) "Cultural responsibility." Resonance 7.2:18-22. Freilich, Morris (1970) "Toward a formalization of field work." In M. Freilich (ed.) Marginal natives: anthropologists at work, pp. 485-594. New York: Harper and Row. Gourlay, K. A. (1978) "Towards a reassessment of the ethnomusicologist's role in research." Ethnomusicology 22.1:1-35. -(1982) "Toward a humanizing ethnomusicology." Ethnomusicology 26.3:411-20. Harrell-Bond, Barbara (1976) "Studying elites: some special problems." In M. Rynkiewich and J. Spradley Ethics and fieldwork: dilemmas in fieldwork, pp. 110-22. New York: Wiley and Sons. Hansen, Judith Friedman (1976) "The anthropologist in the field: scientist, friend and voyeur." In M. Rynkiewich and J. Spradley Ethics and fieldwork: dilemmas in fieldwork, pp. 123-34. New York: Wiley and Sons. Hood, Mantle (1971) The ethnomusicologist. McGraw-Hill. Hymes, Dell, ed. (1969) Reinventing anthropology. New York: Pantheon Books. Jackson, Bruce (1987) Fieldwork. USA: Urbana and Chicago, University of Illinois Press. Jay, Robert (1969) "Personal and extrapersonal vision in anthropology." In Dell Hymes (ed.) 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Marcus (eds) Writing cul- ture: the poetics and politics of ethnography, pp. 234-61. California: University of California Press. Rice, Timothy (1997) "Toward mediation of field methods and field experience in ethnomusicology." In Gregory F. Barz and Timothy J. Cooley (eds) Shadows in the field: new perspectives for fieldwork in ethnomusicology, pp. 101-20. New York: Oxford University Press. Rynkiewich, Michael A., and Spradley, James P (1976) Ethics and fieldwork: dilemmas in fieldwork. New York: Wiley and Sons. Sheehy, Daniel (1992) "A few notions about philosophy and strategy in applied ethnomusicology." Ethnomusicology 36.3:323-36. Shelemay, Kay Kaufman (1997) "The ethnomusicology, ethnographic method, and the transmission of tradition." In Gregory F Barz and Timothy J. Cooley (eds) Shadows in the field: new perspectives for fieldwork in ethno- musicology, pp. 189-204. New York: Oxford University Press. Slobin, Mark (1992) "Ethical issues." In H. Myers (ed.) Ethnomusicology: an introduction, pp. 329-36. London: The Macmillan Press. Titon, Jeff Todd (1985) "Stance, role, and identity in fieldwork among folk Baptists and Pentecostals." American Music 3.1:16-24. -- (1992) "Music, the public interest, and the practice of ethnomusicology." Ethnomusicology 36.3:315-22. - (1997a) "Ethnomusicology and values: a reply to Henry Kingsbury." Ethnomusicology 41.2:253-7. - (1997b) "Knowing fieldwork." In Gregory F. Barz and Timothy J. Cooley (eds) Shadows in the field: new perspectives for fieldwork in ethno- musicology, pp. 87-100. New York: Oxford University Press. Note on the author Ruth Hellier-Tinoco is lecturer in performing arts at King Alfred's College, Winchester. She completed a doctorate in dance anthropology and ethnomusi- cology last year (Birmingham Conservatoire, University of Central England). Her research in these fields focuses upon aspects of identity and nationalism with regard to post-revolution Mexico. Address: School of Community and Performing Arts, King Alfred's College, Winchester, S022 4NR; e-mail: Ruth.Hellier-tinoco@wkac.ac.uk 34
Mazurkas, Piano, B. 134, A Minor (London (No. 229, Regent Street, Corner of Hanover Street) Wessel & Co., Importers and Publishers of Foreign Music Between 1848 and 1856)