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H anthropos
1 Tl 103.2008: 191-202
Diffusionism, Appropriat
Some Remarks on Current Deb
Introduction
1 The map 1 is taken from Frobenius (1898: map 20). Its
relevance for my argument is not so very much the specific
At a first glance, a comparison between the worldtopic (being related to the origin of the African cultures)
map showing the so-called "malajo-nigritic Kul- but merely the way of combining history and space. The
idea that chronology must be discernible in the spatial
turkreis" of Leo Frobenius (Map 1) and a recent configuration was a core feature of the new methodology
map representing the worldwide distribution of anyof culture history. It has been adopted by many colleagues
given consumer goods (Map 2) discloses a sur-at that time.
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192 Hans Peter Hahn
Anthropos 103.2008
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Diffusionism, Appropriation, and Globalization 193
Map 2: World map showing "Global Flows of Dairy Products," adapted from <http://www.far
(01.08.2007). In the framework of Appadurai this is an example of his "landscapes" with part
historical methods of Frobenius and others. Al- the anthropologists for having picked up global-
though culture history had a high sensitivity for ization as a saving straw in a highly critical sit-
cultural connections covering large spatial areas, uation in the 1980s, when many scholars in the
one of its shortcomings was the neglect of more Humanities thought the subject of anthropology
would fade away with the disappearing of indige-
recent diffusions of cultural traits. In particular,
current phenomena of the second part of the 19th nous peoples and the emerging debate about the
century, such as the diffusion of the bicycle, the inequalities of representations. Her criticism is par-
steam engine, and complex social institutions of ticularly directed at the carelessness of switching
modern administration, might have been fruitful away from the discipline's self-reflection, which
fields of research. As a consequence of the evasionhad taken a certain momentum at that time in the
from the modern world, and of the retreat towards context of the debate following the publication of
older and distant phenomena, the potentials of the "Writing Culture" by James Clifford and George
method of culture history received little attention Marcus (1986). Instead of thoroughly discussing
among anthropologists later on. The atomistic per- the critical position towards anthropological meth-
spectives dominating social anthropology have not ods and the history of the discipline, anthropolo-
been able even to approach the topic of global gists preferred to turn to the new phenomena of
connections anyhow.4 globalization.
Seemingly, Leo Frobenius and the concept of As a matter of fact the anthropological turn
culture history had not been so totally wrong, toward the study of globalization was somehow
unconnected to previous issues and fields of re-
might be the conclusion in the light of the parallels
with recent globalization perspectives. This line ofsearch.6 Thus, within the limited scope of the
thought is worth further discussion and also con- history of anthropology in the years preceding
tributes to replying to some criticism against cur- the turn toward globalization, Tsing' s criticism is
rent trends in anthropology, as represented by An- justified. However, looking at the earlier history
na L. Tsing (2000), among others.5 Tsing blamesof anthropology, as I did at the beginning of this
Anthropos 103.2008
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194 Hans Peter Hahn
Anthropos 103.2008
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Diffusionism, Appropriation, and Globalization 195
Anthropos 103.2008
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196 Hans Peter Hahn
problematize and
of the most biting criticism to
concerning the "steal-
priation, ing" of indigenous art and the commercializing
which had be
in the of non- Western
19th crafts as part of an exoticizing
century.12
practice in consumer societies basis
hermeneutical (Grewe 2006). This o
thereby, debate is about the illegitimate behaviorthe
proves of the
specific powerful to make use of other people's traditions,
meanings of
178) of their knowledge and
attaches aesthetics, as authors of
great im
contrast artistic
to or scientific
the work. They doolder
so without
tical asking the "true owners" of these cultural
perspective ofphe- a
meaning nomena,
by and benefitthe
from the windfall profits
thou from
(1960). Gadamer's
doing so.15 Such appropriations are a major issue, co
horizons" lamented
meansby advocates of indigenous peoples.
that A
foreign good deal of such conflicts end
things, up with very
institu
horizon. precise arrangements about whichof
Instead cultural forms
th
of expression are subject to an
appropriation ethnic copyright
implie
tum of and, therefore, fall under the "appropriation ban"
understandin
inevitably(Rowlands leads
2002). to a
tity.14 The In contrast to this, the understanding of appro-
process
priation in the context of the an
appropriating globalization debate
obj
extent is oriented toward he
that the indigenous peoples,
or not as sh
control over its outcome. victims but as actors. In this perspective appropri-
This longstanding tradition in the Humanities ation is no longer regarded as the behavior of the
of theorizing "appropriation" as described so far powerful but merely as a particular strategy of the
is useful for the distinction between everydaypowerless. According to Michel de Certeau (1984)
and scientific understandings of this concept. The the powerless may use appropriation to undermine
more limited everyday usage of this term, which the power of the ruling people. Among others, Jean
sometimes also can be observed in anthropological and John Comaroff (1991, 1996) have elaborated
literature, can be misleading in the context of this point by explaining the modifications of West-
globalization theory. ern clothing by natives in South Africa. In this
This particular tradition of the term "appropri- discourse, appropriation is much praised because it
ation" also makes obvious the shared roots of two describes spaces of agency which do counter hege-
approaches, which today seem to be totally sepa-monies. Here, appropriation is understood also as
rated. The first of the two debates is situated in the an act of self-assertion and of resistance of local
context of a critical perspective towards Westernidentity against the colonial powers or postcolonial
thought and agency. In this context anthropologists elites.
are particularly exposed to sharp criticism of the The contradictions between the two debates
illegitimate intention to appropriate other cultures have become obvious. Although each of the two
by writing, drawing, or photographing. This debate perspectives is legitimate and well founded in its
has received growing attention from the 1970s particular historical and empirical domains, the
onwards, when indigenous rights became a topic of approaches to the term are quite different. In the
discussion. An outstanding book summarizing thisfirst debate appropriation is a matter of interpreta-
debate is the edited volume by Bruce Ziff, entitled: tion. This is linked to the hermeneutical under-
"Borrowed Power" (1997). The title reflects somestanding where anthropologists make something
become their own; they are the authors, and, cor-
respondingly, they claim a particular authority. In
12 Obviously, I have left out here some important 19th-century the second debate, acting and the prevailing power
thinkers who contributed eminently to the emergence of the relations are in the focus of the observation. The
concept of "cultural appropriation." In particular this is the
question in this debate is not about the individual
case for Karl Marx and his notion of appropriation as a
precondition of man's existence in the world. Even today author but merely about the spaces of agency in
Marx's argument is of relevance for applications of the term
"appropriation" (cf. Haug 1994; Cheah 2006).
13 Cf. Schneider (2003, 2006) for a closer discussion of 15 Beyond the usual claims about illegal usage of traditional
Ricoeur and hermeneutics in anthropology. forms and techniques (Pannell 1994; Todd 1992), also
14 This context is one of the reasons for the career of the the dissemination of rituals and religious practices has
term "identity" in social sciences and in anthropology been
(cf. criticized as "illegitimate appropriation" (Lsch 2003;
Jenkins 1996; Emcke 2000). Fisher 2004; Irvin 2005).
Anthropos 103.2008
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Diffusionism, Appropriation, and Globalization 197
Anthropos 103.2008
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198 Hans Peter Hahn
ages Appropriation
this task and Innovation asby
Processes lo
agency of Interpretation
and theand Improvisationstren
fore, tradition and t
tions As both case
must be studies show, improvisation is of
regarde
too. great relevance during the process of appropria-
Furthermore, how is it possible to regard tradi- tion. As a matter of fact, improvisation describes
tion as part or even result of the process of cul- an area neglected by anthropology so far. Impro-
tural appropriation? This question is related to thevisation stipulates the fact that people act without
experience of interpreting empirical research oncontrolling entirely the outcome of their action,
global influences in Africa.19 A closer look at theand that the result of the acting may be only of
integration of global goods reveals several fieldslimited or temporary value. Typically, improvisa-
of agency linked to this process. Without consti-tion has to do with actions which have a clear
tuting subsequent stages, these fields or aspects ofintention, but do not have a very well-defined
appropriation are helpful to structure the empiricresult. Improvisation - as appropriation, too - can
findings. Although no appropriation process covers be understood as a hermeneutical process, insofar
all aspects, the initial phase (acquisition) and theas the actor is searching for the right mode of
result (tradition) are necessary elements. acting or dealing with an object, until he will be
Thus, the initial phase of cultural appropria- able to master the new thing. This is the key to
tion can be contact, acquisition, or adoption. Fur-relate both terms to each other: a more thorough
ther modes are begging, lending, or even stealing,understanding of appropriation combines the act-
as described drastically in the literature (Nelsoning (improvisation) with the reinterpretation and
2003). At this stage, actively controlling the pro-reinvention. In this way it becomes possible to
cess is a prerequisite. The next stage constitutes combine the two discursive traditions of the term
what is meant by the term "appropriation" proper- "appropriation" mentioned above.
ly, and it describes the different fields of agency Thus, tradition, which has been placed at the
which may, but do not need to be present in theirend of appropriation, does not contradict innova-
totality. The intention of these acts is the transfor-tion. On the contrary, contextualization frequent-
mation or redefinition of the appropriated cultural ly consists in redefining a worldwide distributed
element. The transformation does require some cultural element as something new and in stress-
preconditions and has particular consequences.ing the difference compared with the very same
One of the conditions is what I call the "obstinacy" element in other societies. A good example for
or "autonomy of rules and properties." This applies this comes from my already mentioned research
to material objects, which depend on particular on bicycles in West Africa, which focused on
technologies, as well as social institutions andthe acting of bicycle users, on their creativity
religions, which require well-defined normativeand their capacity for improvisation. In the light
or ethical positions. This transformation includesof a larger theoretical framework, these actions
redesigning, renaming, and recontextualization asconstitute only a partial appropriation of global
well as bodily adaptation. Furthermore, the trans-goods. Of equal importance is the interpretative
formation leads to the creation of local traditions dimension of the appropriation of bicycles, which
enclosing particular forms and specific ways of has been documented by Jean-Pierre Jacob (1979).
dealing with the appropriated element. Kurt BeckHe reports on a quite specific legend of origin
(2001) has shown this with the example of theof bicycles for a neighboring region. Among the
diesel engine in the Sudan, and I have described Winy in Burkina Faso, there is a story about the
the appropriation of the bicycle in West Africa ininvention by one of their ancestors of all means
the context of the mentioned research programme of transport, which do not work without the use
(Hahn 2004a). of air, as bicycles, cars, and aeroplanes. Thus, the
Winy declare themselves as experts for using and
manipulating the air, and they assign to the Eu-
19 In the framework of the above mentioned programme, in-
vestigations into household possessions and documentations ropeans the capacity to deal with water transport.
of objects' life histories were carried out. One of the aston-When Europeans brought the first bicycles to this
ishing outcomes is the fact that "global goods" are hardlyarea, they just remitted to the Winy what already
ever perceived as something contradicting or questioning belonged to them and what had been kept safe by
locally produced things or local traditions. In the context
of the research project we understand this as result of the
the White people for some time.
process of traditionalization which is part of appropriation Appropriation is the basis for innovation not
(Hahn 2004c; Verne 2007). only in the sense of inventing new contexts and
Anthropos 103.2008
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Diffusionism, Appropriation, and Globalization 199
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200 Hans Peter Hahn
Certeau, Michel de
Appropriations are no
1980 The Practice of Everyday Life. Berkeley: University of
of indigenous
California Press.
people
exclusively an illegit
of Cheah, Pheng ethnograp
Western
2006 The Future of Nationalist Appropriation. In: B. Maurer
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and G. Schwab (eds.), Accelerating Possession. Global
when they are
Futures of looked
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the metaphor of
York: Columbia University Press. reg
priation isJames,
Clifford, always
and George E. Marcus (eds.) lin
that cross
1986 Writing each
Culture. oth
The Poetics and Politics of Ethnogra-
appropriation
phy. Berkeley: University ofas
California Press.a co
a closer look
Comaroff, Jean at the
ways an action
1996 The Empires Old Clothes. Fashioning thewhicColonial Sub-
of the actors' jects. In: D. Howes (ed.), Crossintent
Cultural Consumption.
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Routledge.
identity of one's own
cal Comaroff, Jean, and John Comaroff
societies. Appropr
1991 Of Revelation and Revolution. Christianity, Colonial-
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ism, and Consciousness in South Africa. Vol. 1. Chica-
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go: University of Chicago Press. global
Dilthey, Wilhelm
The article emerges fro
1910 Der Aufbau der geschichtlichen Welt in den Geistes-
Action in Africa in the Context of Global Influences"
wissenschaften. Berlin: Verlag der Kniglichen Aka-
(SFB/FK 560) at Bayreuth University. It has been demie der Wissenschaften. (Abhandlungen der Knig-
presented at Frankfurt University in May 2006 and it has lich-Preussischen Akademie der Wissenschaften; Philo-
been repeatedly discussed with my colleagues. I wish sophisch-Historische Klasse, 1).
to express my gratitude to Gerd Spittler and Markus
Emcke, Carolin
Verne, the collaborators in the research project, for 2000 Kollektive Identitten. Sozialphilosophische Grundla-
allowing me to present some of the research results in gen. Frankfurt: Campus- Verlag.
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2004 Cultural Appropriation and Responsible Eclecticism.
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appropriation-and-responsible-eclecticism/> [ 1 .8.2007]
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