Overcoming my Ophelia

I finally did the "The Ophelia Syndrome" reading and enjoyed it as much as Jackie, Lauren, and Natalie said I would. This reading had a lot of great points, although I think it was less shock-inducing for me than it might have been to students of some other majors. The type of eye-opening, mind-blowing, epiphany-like revelation this article might cause for some students started happening to me sophomore year, in my Anthropology of Linguistics class, and then at a higher level last semester in Contemporary Theory. Both of these classes were taught by Professor Buonforte. His classes have by far been the most enjoyable for me here at BYU. I think he represents one of those teachers talked about by Plummer in "The Ophelia Syndrome." Let me give an example of how he has contrasted compared to some of my other courses in anthropology; specifically, how his theory course contrasted with my fundamental theory course taught by a different professor.

Fundamental theory course taught by unnamed professor:

• Everyday was a powerpoint lecture - the dull tool of *limited* inspiration that offers 2-D text, a few pictures, and more text. And a lot of note-taking. And often not too much class participation.
• The required texts were informative, but the reading selections were at times repetitive, or not explained or given preface when they contained challenging material.
• When students posed ideas they were often tersely "corrected," with no room for exploration. The professor basically employed just a Polonius-like show of authority

This could go on, but chances are one gets the point if they have attended even a couple semesters of Western-style university.

Contemporary Theory taught by Professor Buonforte

• Everyday of class is held as a fish-bowl discussion. Students face each other in a circle, and Buonforte was part of that circle
• Everyone's answers were considered. Right/wrong conclusions were explored as a class
• Readings were accompanied by journal entries that were not read by the teacher - these allowed us to record our own unexamined thought processes while reading
• The reading selection varied between the expected theorists, and maybe more risky/fringe theorists, to give us a wider understanding of what ideologies were out there, instead of just the most commonly accepted ones

Thus, I can definitely relate to the Ophelia Syndrome in a school situation. It may have been more straightforward exactly what would get me an "A" in the former class situation I described, but I barely remember anything I learned from that class. The latter situation described left me with lasting impressions, and altered the way I go about my life. It encouraged individuation, instead of just another mindless sheep following the "greats" in academia.

I loved how Plummer talked about the importance of attempting to see from another's perspective. This concept is very important to me personally, and as someone trying to conduct effective ethnographic research.

Personally, I 100% back looking at a situation from another's perspective. This is hard for anyone, I know it is for me. However, my background has forced me to consciously do this, especially as I have gotten older. Being half-black, half-white AND a Mormon AND attending BYU, has been an eye-opening experience. Yes, I know that race is socially constructed, and that speaking about it solidifies it more as a concrete issue. However, the fact is, it is already a major part of social dialogue, and, as I have discovered, it impacts the way one views the world. My ethnic differences have ultimately caused me many differentiations in my thinking about politics, family, fairness and equality, etc compared to many of my colleagues, and even many of my family members. So, if something as external as my skin color can affect the way I view a situation, I am guessing almost any small, seemingly non-consequential aspect can affect how another views any situation. I have been frustrated with some of the ways in which my desires/interests have been grouped and represented according to my membership in larger groups that have been stereotyped (e.g. as part of the BYU student body), and have had to learn that I must attempt to shake of the Poloniuses in my life, or remain discontent. Similarly, I must work to see that others have their own perspectives, and their own rights to fight the Ophelia Syndrome with their own unique views.

This will apply to my research in Ghana, as I work to overcome biased thoughts, ideas, and emotions while working in the context of a foreign culture. My Western boundaries, and learned social systematic methods may not always be the best rules to use when going about my learning. I have to realize that my individualized creativity and insight can add just as much to my work and learning as can applying the standard theory I read in textbooks.

Place

In our last section class we talked about the use of space in our personal homes or apartment, and how this usage might compare with Ghana. This reminded me of the unit on place in my Contemporary Theory class with Professor Buonforte. This is an excerpt from my final essay in that class that has to do with place:

"From the day we are born, place is an intrinsic part of our identities. It provides us with our first layers of cultural context. For example, individuals from different countries will have markedly different worldviews, as will individuals from separate states, and even those from various cities within the same state. Places can range from the smallest aspects of our environment (e.g. the dinner table), to the expansive landscapes that we do not actually inhabit (e.g. a mountain range). We may even relate with places we have never been. An African American may feel an identifying relation to Africa, or a Caucasian American with Irish ancestors to Ireland, although they have never set foot out of the United States. Thus, our individual realities are full of place.

Besides our cultural ties to place, Edward Casey acknowledges that even the abstract boundaries of place are essential to our reality when he states, “the limit of an existing thing is intrinsic to its being, a condition for its very existence” (Getting Back into Place 15). Without the boundaries of place, even the emplacement we feel within our bodies, we would be everywhere. If we were everywhere we would also be nowhere, because there would be no 'where.'"

The concepts we learned about place and how it is affected by culture were highly fascinating. Our place limits the way we even use our bodies. Walls and hallways are boundaries that determine the movements we make and the pathways we follow. This can be very different from culture to culture. For example, when we watched that video clip of Ghanaians eating, they were in a very cramped space. From my perspective as a middle class American, I would never imagine an eating space that small. Also, place can be defined very differently cross-culturally. In many places in the United States, the dinner table is a very social place, where people can converse and catch up. However, we learned that in Ghana it can be considered rude to approach someone while they are eating; therefore, maybe the dinner table is not defined as a socially interactive place.

It is interesting to see how much certain aspects can define a culture. Before my anthropology classes, I was not aware at all how much time, place, language, animate and inanimate objects all have major roles in shaping us as human beings, and determining our lifestyles. It will be intriguing to pay closer attention to these aspects as I compare my native culture with Ghanaian culture.