Art Forms Vs. Interviews

Over the past few weeks I have been thinking how I will approach interviewing different individuals in the field. I really enjoyed doing it as I did in my Methods Practice where I recorded the interview then wrote up my report but it is very time consuming. As I learned in class there are four different types of interviewing:

• Informal Interviewing: is characterized by a lack of structure or control. It is a form in which you jot down conversations heard during the day. An example of this type of interviewing may be participant observation where you observe and then report. (Sketching)
• Unstructured Interviewing: is characterized by sitting down for an interview with another person constantly keeping in mind your plan but there is not a lot of control over the person’s responses. There is knowledge between both parties that the conversation is for the purpose of interviewing. There is plenty opportunity for more interviews. (Watercolor)
• Semisturctured Interviewing: is characterized by a onetime chance meaning you have a written list of questions or topics that need to be covered. This kind of interviewing involves a lot of probing and directed yet open questions. (Oil)
• Structured Interviewing: this is generally characterized by yes or no questions. It involves an interview schedule that does not diverge from the desired topic. (Acrylic)

Each of these interviewing strategies has its own purpose. Lately I have been trying to think of it as in terms of art from my perspective and talent. Sketching is certainly a free form. You can do whatever you want with it. It can be changed, erased, or redrawn but the marks originally drawn never disappear completely. As in informal interviewing, you can choose what you want to observe or focus on, you can ignore or miss important or less important parts of the day but it will never disappear. You can't erase what you hear or see but you can dim certain aspects. You can focus on the most important lines of the sketch but it is not the full picture unless you include all aspects of the picture, or in the case of interviewing, you must include all observations of the day to complete the picture.

Unstructured Interviewing is similar to watercolors. If you have ever painted with water colors you know that you cannot control where the color goes as you would like to. Sometimes you can keep it semi-contained and other times it goes all the way across your painting destroying everything. This type of interviewing is like water colors. Sometimes it stays fairly contained and other times it goes completely off track but embrace it. Not every interview will turn out perfect. It will always be a learning experience but maybe not always useful for reporting your project.

Semistuructured Interviewing is like oil painting. You can reassess the interview and redirect it. You provide guiding questions to get the results you need. It may not always be what you want to hear but it will guide you on to bigger and better things. You can redirect and correct misunderstandings and begin to understand the interviewee. Oil painting in this way is very flexible. If a mistake is made or the paint has gone off track you can throw some turpentine on it and wipe it right off leaving only a little color behind. As in interviewing you can't erase what was said but you can clarify. Once the color is whipped away you can cover up the light stain and clarify what is supposed to be expounded.

Lastly, in structured interviewing there is an unworkability. You ask the questions on your interviewing map just as listed and there is no expounding, no changing or understanding what is said. Acrylics are unchangeable. There is no erasing, only smearing, if it is still wet, or covering it up, if it is dry. In this type of interview there is no clarification, you can't gain an understanding as you can in semistructured. Oils allow adjusting and redirecting where the only thing you can do with acrylics is cover things up. In my opinion, this is like using or adjusting the structured interviews results and making up an analysis without the information. You are covering up what was said just as you would cover a mistake on an acrylic painting. But it does have its benefits! If there is a limited amount of time to interview then the topics you need covered can be covered, just like acrylics you only have a limited time before it dries so you need to get everything down before it is over.

So as you can see art and interviewing are very comparative. They both have their positives and negatives. As I have assessed the different types I am beginning to believe that semisturcture and informal interviewing will be most beneficial to my study. I can have semistructure interviews as I choose and find candidates but I will also be able to use informal interviewing as I am helping on farms or talking to people in the markets.

Social and Demographics of Tibetan Refugees

Bhatia, Shushum; Dranyi, Tsegyal; Rowley, Derrick. “A Social and Demographic Study of Tibetan Refugees in India”. Social Science and Medicine. (2002). 42; 411-422.

This article discusses the social and demographic characteristics of approximately 65,000 Tibetan refugees in India from data collected between 1994 and 1996. Of the 65,000 Tibetans 55,000 of them were refugees living in 37 different settlements and the remaining 10,000 were monks in the monasteries associated with these settlements. Surveillance was established through trained community health workers in house to house visits to collect data. Community health workers also conducted monthly interviews with a designated liaison monk at each monastery. Through this research it was found that new refugee immigration was little in the past 10 years but there is a steady influx of new monks in the monasteries. Age distribution in the settlements showed a prominent mode of individuals ranging from 15 to 25 years old . There seems to be a declining birth rate (16.8/ 1000) and increase proportionality of elderly.  Those that were born in India were educated through secondary schools while those born in Tibet were often illiterate. Occupations ranged from students (27%), Farming (16%), sweater selling (6.5%), and others who were too young or old to work (6.5%). Unemployment is estimated to be about 2.4%. Child vaccinations cover less than 50%. Illnesses  in the Tibetan refugee societies were characterized as diarrhea, skin infections, respiratory infections, fevers, and among the elderly death was assumed to be caused by cancer, tuberculosis, accidents, cirrhosis, and heart disease.

From this article I begin to slightly understand the social dilemmas and demographic characteristics of the individuals I will be working, living, and interviewing with. I can understand possible illness of the family, the rareness of child birth, and the occupations of those around me. I am excited to be in these communities and learn the sensitivity or openness of subjects. I want to gain a personal and emotional connection to these kind of subjects.

Neolithic Transition in the Indus Valley

Lemmen, Carsten; Khan, Aurangzeb. “A Simulation of the Neolithic Transition in the Indus Valley”. Geophysical Research Letters. 5 October 2011. DOI:10:1029

This article discusses the lack of research between the fourth and second millennium. To study this time period Lemmen and Khan investigated the precursors and rise of the Indus Valley Civilization (IVC)  through the establishment of agriculture, dense populations, and technological developments between 8000 and 3000 BC. To look at these artifacts and historical outlook they observed over 1000 archaeological artifacts.  They also simulated a picture of technology, agriculture and population developments in the IVC. The results from this Global Land Use and Evolution simulator showed that the timing of agriculture transitions fit the archaeological chronology of the Neolithic sites in Pakistan, it hints to earlier than observed Neolithization of India, the archeologically suggested South Asian agricultural complex, and there is a relationship between archeological artifact richness and simulated population density.

Although this article is historic in comparison to what I am going to be studying it is interesting for know that thousands and thousands of years ago the Tibetans were still farming, so it is a trade that has been passed on for generations as it continues to be. The artifacts show that barley was still a main crop produced just as it is today.

Macy's Participant Observation

   

For my methods practice 3 I choose do a participant observation at Macy’s, one of Provo’s local grocery stores, on Saturday night. Originally I was planning to do it at a Mexican Market so I would be able to experience not being able to understand anyone, or at least very little, but I wanted to be able to observe how popular organic produce is so I chose Macy’s. When I first arrived I made a list of all the organic produce provided in the produce area and compared it to non-organic produce. The results are as follows:

Organic                 Non-Organic Fuji Apples………$2.19/lbs……………….$1.69/lbs Blueberries……..$4.99/6 oz……………..$3.69/6 oz Avocados…………$1.29 each…………….$1.29each Baby Carrots…….$1.99/lbs………………$1.59/lbs Cucumbers………$1.29/lbs……………….$0.59 each Tomatoes………..$2.99/pint…………….$1.29/pint Celery………………$2.99/lbs……………….$1.99/lbs Salad………………..$3.99/5 oz…………….$2.99/ 5 oz Mushrooms…….$3.29/8 oz……………..$2.19/ 8 oz

 

                I was very surprised with my discoveries because a couple of the produce prices were not that different as in the case of the avocados and the baby carrots (which were $0.10 cheaper organically because they were on sale for $1.49). As I observed how people chose their produce I kept an eye out for who bought produce. In the hour that I was there I observed six individuals approach and purchase organic products out of approximately 100 individuals. These individuals, who picked out produce, were usually young or middle age women and about half were Asians. I don’t know if this is just by chance or if they just try to eat healthier but that is what I observed. I watched as women, husband and wives, and a couple families walked through to purchase a selection of produce. One family, consisting of a mother and husband and son, were walking through, the husband and son were on their cell phones while the mom picked out the food. Pretty typical, I would say. There were very few men by themselves picking out produce and most, that I observed, where older men (probably above 50 years). The ratio of women to men in the produce area was approximately 10: 3 in the time I was there. There were two male clerks stocking bananas and salad while were there. The man stocking bananas had mentioned to one of the customers that bananas go really fast on Saturdays so he is always stocking them.

I was thinking of the way I buy things when I am at the store and then comparing it to the way other chose their produce. I am one to compare prices of items I want and may need and then decide what I will buy for the week. I usually make my grocery list based on what items are for sale or may be a little cheaper. I usually take my time at the grocery store making the produce section my first stop so that I can chose what I want from there and base my meals off of it. Individuals I saw walk through there went directly for an item debated which one looked the tastiest, bagged it up and when to choose the next item on their list. There wasn’t much price comparing going on. The customers generally knew exactly what they wanted, which you could tell by the look on their face and there “don’t get in my way” type of walk.  It was the same thing in the organic section. If someone wanted organic items they knew it. They would walk straight there, pick the item they wanted and leave. There were very few who actually do what I do. I began to wonder whether location of store items affect what people purchase. Would people look more at organic items if they were right next to the non-organic equivalent? The way the store was set up the organic items were more difficult to find because they were off in the corner where apples and oranges, bananas, and potatoes all had their own table to be displayed. Is it done this way because it has been tested that these have always been purchased the most, therefore, you have it on its own table easily displayed because a lot of people will purchase these items? Is it possible that if they displayed their organic produce in a more noticeable spot that more people would purchase them?

                Lastly, I wanted to observe how the produce area was decorated and designed.  The produce area was located in the back right corner of the store. Brightly colored decorations hung from the ceiling and bright fruits and vegetables were painted around the area. The vegetables lined the outer edge of the area where they could be kept moist by the misting heads while apples, bananas, ground vegetables and several other items were stacked on the center produce racks. The brighter fruits and vegetables were scattered throughout the area maybe to help catch people’s attention. There was a rack of seeds in the area for those who would like to grow their own vegetables. I found this interesting because I don’t often see this in a grocery store or maybe I just never observed it.

                This whole experience was very interesting to me. It makes me wonder how it will be different in Bylakuppe. I imagine there will be more organic crops with how big organic farming is there. As I continue this same project in Bylakuppe I hope that I will be able to first observe how things work and then maybe talk to a store clerk. At Macy’s I was able to talk to a clerk for a little while. He was getting curious about what we were doing so I explained that it was for a school project. He mentioned that some stores have scouts come out and compare prices to other stores and he thought we may be doing that. Other than him we didn’t have people getting suspicious of anything because the turnover rate in the produce area was about every 10 minutes. This made me realize that although I probably don’t need to explain to customers about my studies but I should probably mention it to the store owner or manager so that I don’t seem suspicious of anything strange.

Integration of Cultural Aspects

I am finally becoming truly interested in my project as I have begun to read the article from Colleen McKown. The experience is becoming more personal and real in my eyes. Mckown has published a series of articles nearly all reporting from Mundgod in Karnataka, India. The three in which I have read cover topics such as farming, preserving culture, school, work and family. As I have thought about it throughout the day I have began to consider how this all fits together. Though all that I say may not be perfectly accurate I am going to make some assumptions combined with the information that I have learned from McKown’s published articles.

In 1959 the Tibetan people were forced out of Tibet. Many fled into India where they were guaranteed protection. As a result the Dalai Lama wanted to preserve some of the cultural traditions of Tibet while also acclimating to the new land. He directed the Tibetan refugees to learn how to farm and to farm organically, he asked for help by the CTA to set up schools, and set up communities in which Tibetan refugees could live and preserve culture. While this was all instated soon following their arrival in India times have changed since then. Money is not found in farming and herding like it was in Tibet. The rising generation is finding the need and the responsibility to support their families and gain an admirable education. While in the early 60’s, 70’s and 80’s farming was considered a sustainable job for the Tibetan refugees it isn’t any longer.

The younger generation realizes this and sees the need to be knowledgeable and become doctors, dentists and nurses. They want to see the world. They are accommodating their needs. Few of the older generations of the Tibetan refugees see the need to leave. They see leaving as a destruction of their culture. The few that don’t perceive it this way understand that the only way to truly support your family is to have at least one of your family members leave the community. One of the teachers that McKown mentions says that Tibetan culture will never die. The students in Mundgod show that they know the song, dance, debates, and poetry of their culture.

 I see this transition of rising generation being a benefit to the people. The Tibetan refugees will never forget their culture, where it comes from- who they are. My theory is that as children grow up, move away and get an education they will make their money, have a family, and when they get older and can support themselves they will return back to their Tibetan community.

As pertaining to my project I am predicting that I will see many younger children, older Tibetan refugees, and some unfortunate (poorer) individuals on the farms. I am assuming that the coming generation will be going to universities and colleges gaining a higher education or off in the city working a higher paying job than they would have in the community. I am excited to see how exactly all these aspects fit in to the culture in Bylakuppe.

Preservation of Tibetan Culture

McKown, Colleen. “CST Pricipal and Students on Changing Times, Tibetan Identity”. The Tibet Post International. 26 September 2011.

This article discusses the preservation of Tibetan culture with the rising generation. When Tibet was pushed into exile the Dalai Lama instated a plan with the Central Tibetan Administration (CTA)  to establish schools where Tibetan culture, language, and religion could be preserved. Looking back the CTA was a wonderful decision and made a way to establish a better system, the Central School for Tibetans (CST). Changra, the principal of the CST network for 35 years, emphasizes the importance and responsibility of the new generations to preserve Tibetan culture. Changra served in Mundgod from 2003-2005 and then came back in 2010. She noticed upon her return that students were unhappy; after talking with students, teachers, and parents she attributes this stress on teachers being too strick. Students express wanting to get away and become businessmen, doctors, dentists, nurses, etc… Though some teachers and parents take the idea of moving into India’s society as destroying Tibetan identity, Changra states that Tibetan culture will never die. The culture is so unique. Tenzin Thinley, a teacher from class eleven, reiterates that the culture is not dying. From her recent experiences at the Culture  and Exhibition Meet held at CST Mundgod dancing, singing, debates, and poetry readings were a perfect declaration of Tibetan culture continuing on.

How does this apply to the farming culture? Does this mean that young people are more rare to see in the fields? Is the rising generation really moving away and attending college? If so, do they come home on breaks and help the family or do they stay away?

Wedding

As a follow up on a previous journal I wanted to discuss my participant observation at my brother’s wedding. I found it very difficult to realize certain proxemics and kinesics of my own family where noticing the bride’s family was much easier. It is difficult to analyze the culture, or even more difficult your family, because everything is "normal". Right? Maybe not... while it was very normal to me my family may not have been so normal to her family.

I first started my observations in the chapel. When I entered my great uncle sat there in his wheel chair next to his dazed wife. They are both in their mid-eighties but she has aged much more than he has. He smiled,  hugged my dad, 2 sisters, and I. My sister quietly mentioned that they she thought they were really old when she was a little girl but now they looked pretty good. My great uncle gave her a slight smile- one that you give when you don't hear everything someone says. Then he quizzed us to find out which one had celiac disease. I shyly volunteered. I watched the look on his face as he quizzed me. His eyes were beady yet endearing. He pointed his finger straight at me and shaking it back and forth said, "if you follow the diet you will never have any problems." I tried to quick explain my situation but he looked at me softly and said he would talk to me afterwards. Following the temple helpers simple words we were directed to the sealing room. First the back row excited and so it continued to the front row. I noticed as I tried to exit a lady being a little boisterous in her wheel chair. There was a middle aged lady pushing her while she demanded, "turn, turn, turn! Go!," as she tried to slightly swing her body as if to help the wheel chair move. It didn't work to well from my observations. As we reached the sealing room I noticed a division of people I knew and who, I am assuming, the bride knew. The ceremony progressed well and just following we were guided to have parents and grandparents congratulate the coupled followed by family and friends. Parents took a good 10 to 15 minutes to go through the line though it was only my parents and the bride's mom, her dad passed away a couple months previous. My mom tiered up ( it is her last child to get married) and my dad had his usual satisfied expression, which I know means he is extreme ecstatic yet at peace inside. Just a little side note: every time my dad is able to go to the temple with any of his children he is totally and completely happy. My grandpa and himself helped with the reconstruction of the temple ( my dad hanging all the doors, and my grandpa designing where all the emergency sprinkler heads should go, and many other things. Also my dad's worst experience was there. In the women’s dressing room he went to move one of the vanities not realizing the full size mirror placed on top was not bet hung. He watched the mirror come crashing down and shattering everywhere. He thought for sure he would be fired but he wasn't. For all these reasons I presume it is a beautiful, sacred, and memorable place for him).

In continuing my observations, after the parents went through the line no one was going so naturally my sisters and I went because we were in the away. Just as we decide to get up the crazy lady in the wheel chairs and her new servant (an older man) came up behind me. At first I didn't even think about who it was then I heard her wheezing, "they said grandmas go next!!!". She grumbled at the man, "Get in front of them! Grandmas go next!" I gracious stepped aside and the man pushed the grandma past me scraping the edge of the alter. I later learned that her grandma is almost always like this. This is the reason she was not invited to the bridal shower. After the ceremony I was able to gather with my family, and some of my old bishopric and their wives. It was interesting to see who shakes hands and who hugs. One of my old counselors in my ward always has a huge grin and gives me a big huge where my bishop was only a hand shaking kind of person (granted that his is the same bishop that thought it was not permissible to change in front of my best friend). Their wives just offered a gentle smile and hello. Everyone has their own culture or way of doing things.

Though I am not going to detail anymore of the wedding I will say that I notice a definite line between friend and family relationship between the bride and her guests verses her and the groom’s guests. The bride in most instances almost ignored my sisters and I but when it came to her family there was hugging and pictures. Some families just allow themselves to mesh but these two definitely had their division. The proxemics and kinesics between the two families were extremely distanced and uncommunicative.

In my next methods practice I plan to put myself in a situation where I can’t understand the situation as well so I am not as biased. I am planning on going to a Mexican market and see what produce are commonly bought.

Mundgod Work n' Family

McKown, Collen. “Tibetan Resident of Mundgod Settlement on Family and Work”. The Tibet Post International. 26 September 2011.

This article explores the family and work difficulties of a single family, Tenzin Choney (26). Choney’s family consists of her husband (45), uncle (95), and daughter (2). Her uncle and mother left Tibet in 1959 and came to India where Choney was born. Choney spent 4 years in the Indian Army where she trained in yoga, rock climbing and helicopter jumping but she is now a stay at home mother where she cares for her daughter and uncle. Her uncle suffers from poor eyesight and hearing which,h if they choose, could cost Rs 10,000  to fix. Her husband only makes Rs 1,000 a month through catering and food service. They say  that there are more jobs elsewhere such as Bylakuppe where Choney’s husband is from but her uncle has no desire to leave. The monsoons have been so heavy that farming is much too difficult. In the past everyone could work on the farms but now this begins to lessen.

The Central Tibetan Administration use to contribute Rs 2,000 every 4 months to help with her uncle but then stopped coming. It seems that the only way to have a financially stable home is to send someone abroad to earn a greater income but this is not a possibility for a family like Choney’s.

Although the story seemed so narrow it brought some realizations or images that I had not imagined. The article mentioned adult refugee settlement homes. I figured that all elderly lived with here family like Choney’s uncle but this is not the case. I am semi interested in how these function and work. What medicines do they take there? What kinds of food do they eat in the homes?

Also, the Idea of intense monsoons have me worried whether there will be farms for me to study and help work on.

Interviewing practice

In class I was assigned to interview someone for practice the following is my report:

In finding some to interview I considered who would be a candidate for interviewing about farming but no one really came to mind so I chose to discuss my other interest, medicine, because who doesn’t have a need for curing ailments. I chose to interview my neighbor, Sam. Not knowing exactly how many questions I needed to spark an interview I came up with just a few and went from there. The questions I originated with were:

·     How do you prefer to fix or confront your physical ailments? Do you normally follow these practices?

·       Are there any current problems that you are facing that need attention? What do you plan on doing?

·       If you have a head ache, how do you fix it? Back pain? Foot pain? Congestion? Stomach pain?

·       In previous years did you treat things differently?

·      When is the time to go see a doctor?

·       How often do you go see a doctor?

·       What do you think is the most practical way to solve your ailments?

·       Is there a certain people’s way of curing ailments that  you look towards ?

·     How does your family think? Did you get these ideas through parents?

·       What do you think of prescription drugs, over the counter drugs, herbs, natural medicines, physical health practices?

As short as I thought this interview would last it was longer than I expected because questions came up that I never had planned (this will be discussed below). The interview was very smooth mainly due to the fact that I was able to record the interview rather than interrupt to jot down notes.

Sam seemed to have a motto of, “There is a balance between prescriptive and natural medicine but for daily occurring problems it should be able to be taken care of through natural practices”.  Sam believes that an ailment or sickness should take its course while doing your part of eating healthier, and/or drinking water to help it pass. As far as following these methods he does as long as it is not affecting his daily routine- if functioning becomes difficult then he results to over the counter medicine. The case in which Sam said he would use prescribed medicine is when it is going to make the people around him sick then antibiotics or something of the sort becomes more important. On a regular basis, over the counter medicines are too strong and make you weaker and sicker before you get better, so why take this route when you can let it take its course and feel better just through fixing lifestyle habits such as eating unhealthily or not drinking enough water.

One difficult Sam is currently enduring is continuous headaches throughout the day. I asked him which way he might fix this problem in which he responded he ties to drink and if that doesn’t solve the problem then he will take a couple Advil and the problem quickly dissipates. Some other difficulties I was curious how Sam would fix included back pain, foot pain, congestion and stomach pain. For back pain 10 push-ups almost always solves it for Sam. If the pain is more intense and cannot be fixed by push-ups then a chiropractor is the answer. For instance, last summer he mysteriously through his back out so a couple visits the chiropractor and he was up and working again but he said it was not common for him to have to go to the doctors. He mentioned that this may be a somatic thought but if it works it works? Foot pain, of the other hand, has not been a problem at all  for Sam ever since he stopped wearing the “stylish” shoes his feet have fixed themselves. The type of shoe that has worked best for him are shoes with not a lot of cushion and wide enough space such as, “sanooks have worked great.” Things that mimic barefoot or actually being barefoot has prevented previous ingrown toe nails. The past problems of foot pain, he says, that shoes were never wide enough because manufactures try to fit the “normal feet” which was not his. For congestion he tends to let it run its course and if necessary take an Advil for the pain but usually just let it go. Recently he has started using the neti pot which does help solve, prevent or alleviate congestion but it has to been done regularly. Stomach pain has never really been too much of a problem but if something does you just sit on the toilet for awhile. In the past Pepto-Bismol usually helped but Sam hasn’t used it in a long time. I asked Sam that in the past if he did things differently in the past. He said that he did take more medicine when he was younger for headaches, congestion, and stomach pain but as he has gotten older he has learned how he can deal with these problems and fix them naturally.

In Sam’s life doctors are not a major actor on his stage. The only time he really goes and sees the doctor is for an occasional check up (dermatologist, chiropractor, or family physician).  The most practical way to fix problems is through prevention of the problem from the beginning. He says that he is a very sedentary person because of school causing lower back pain but other people don’t always have this same problem, for example, yogis. He said that there are probably groups of nomads that have completely different problems than we do.

Sam’s family tends to live similar to the way he does. His grandpas’ are farmers and certainly have a desire to be natural and healthy. His mom tends to have to take medicines due to certain major health problems but she tries to prevent these things through eating a healthier diet, exercising, and seeing a natural medicine doctor. One of the things that have helped in the past has been things like acupuncture. Sam says that is family is natural a possible. Others that choose to resort to prescriptive medicine are not judged by Sam. He knows that people have their problems and that the drugs may be helping so let them practice what they wish. If it was a family member or friend he said that he may voice what he would do but would never judge them for their choices. “Medicines all have their place,” whether it is natural, herbal, over the counter, or prescriptive but on a daily basis natural medicines is all we should really need to fix natural problems.

_____________________

For the length of the interview Sam was very relaxed. We were in the setting of his own home where he felt most comfortable. At first he seemed slightly nervous in the way he moved and gestured shakily but that quickly dissipated. He clearly explained his feelings and opinions and when it wasn’t clear we were able to banter back and forth until it was clear. After I was done with my section of the interview we were able to continue sharing our thoughts and ideas making it very personal for both parties

____________________________________________________________________________________

From the information I gathered about Sam I have learned that he not only uses the most natural way to cure ailments as he deems possible but also tries to show it to others in a settle way. It is important for him and his family to maintain a healthy diet so that you can prevent natural problems that might occur. Prevention for Sam is certainly the best route to go when it comes to keeping up your health- if you can prevent it then no medicine even has to be used. From what I can tell Sam’s view on medicine is a mix of western and eastern medicine. First resort to eastern medicine, such as herbs, yoga, tai chi, or diet, then, if necessary, resort to western medicine and drugs. From what I can tell Sam believes doctors are way over used. You know your body better than anyone else so listen to what your body is telling you.

Mundgod: Mini Tibet

The last article I read " Mundgod's Tibetan Farmers on Organic Methods and the Monsoon Pattern" really cemented or, at least, made me more confident on what I want to research. I love the personality of the paper  even though it may not go as deep into the topic as I plan on going. I keep on being tossed back an forth on how much farming actually happened in Tibet.

This article made it clear that it was little and of the farming done it was mostly family farms. In Tibet they did have pesticides so they just maintained natural organic farming. Once they were exiled to India they immediately were taught about pesticides and they became widely used. Now the Dalai Lama is highly advising against it because organic foods are healthier for the body.

Over the years Mundgod has become known as a "Mini Tibet". Mundgod is a showcase of Tibetan culture and life style. It is considered to be one of the largest Tibetan settlements. Its main industry is agriculture but this may change as it continues to transition from a traditional society into modernity. If it is possible I would like to visit Mundgood to see the differences between Bylakuppe and Mundgod. From the readings it seems as though Bylakuppe's farms are more governmentally controlled where Mundgod seems more family oriented but I guess I will never really know until I can see for myself.

Mundgod Tibetan Settlement

McKown, Colleen. “Mundgod’s Tibetan Farmers on Organic Methods and the Monsoon Pattern”. The Tibet Post International. 29 Sept 2011.

This article discusses concerns with farming and organic farming, the monsoon, and having the future generation continue the farming tradition. In Mundgod, a Tibetan settlement about seven hours south of Bylakuppe, there are nine camps six of which are fully organic. The Dalai Lama expresses the importance of producing organically, just like they did in Tibet, in order for good, healthy food. Lobsang Chodack from camp eight emphasizes his concerns with organic farming stating that it requires more paid help to take care of the farm and much less product is produced. In order to maintain his organic farm teak trees must surround his farm in order to keep the cows out; the soil must be a mixture of 5kg cow dung, 1kg cow urine, and 1 kg jiggery to detract pests and still pests attack his crops somehow. The Central Tibetan Administration is beginning to advise farmers to grow cash crops such as alphonso mango, coconut, cashews, and amla to boost farmers gain. There is a roaming fear that the younger generation will not keep the family tradition. The younger generations are leaving the farm to the parents care and Lobsang believes the only way to keep them involved is to gravitate towards modern technology. Lastly the monsoons of the last few years have been unpredictable so it is impossible to know how to protect the crops. My questions are if they could predict the weather how would it change farming techniques? Would location be different? Does the future generation plan on eventually continuing the farm? If so, will they continue organic farming?

PBS: India's Story on Agriculture

While researching how  India’s monsoon rains affect farming I ran into an agricultural explanation by PBS. While I thought the amount of rain would make it more difficult to farm it is in reality much needed, if anything, it is the wind that can destroy the crops. Over the years irrigation systems have been developed that lessen the impact of fluctuations in the monsoon season but it has not eliminated the effects of the wind. Over the last few decades it has been necessary to monitor monsoon progression, developing contingency plans, and building seed reserves of alternative crops to protect India’s agricultural industry which eploys approximately 2/3 of the population. In 2008 India was ranked first in tea, jute, sugar cane, and cashew production. Approximately 43% of India’s land is used for farming and nearly a third is for rice cultivation. Some of the first information written for agriculture in India is found in the Rig- Veda. It describes plowing, fruit and vegetable cultivation, fallowing, and irrigation.

While this explains a lot of India’s history I would like to see how much this applies to the Tibetan communities. I would like to see what different corps the Tibetans grow in contrast to Indians. What percentage of Tibetans work on the farm? Although I won’t be able to find exact statistics I would like to observe the different percentages maybe on a per family basis. Do more girls or boys work on the farms? What is the communication like between the sexes on the farms?

Yamaguchi, Takayoshi. “Transition of Mountain Pastoralism: An Agrodiversity Analysis of the Livestock Population and Herding Strategies in Southeast Tibet, China”.  Human Ecology (2011). 39:141-145

In this paper Yamaguchi discusses his findings of the current status of mountain pastoralism and its future viability. In the past vertical mobile grazing was typical but as social, economic and political changes are occurring in Southeast Tibet so do modes of grazing.  Through analyzing rangeland environment, livestock variety, and grazing form it made it possible to look at livestock distribution. Yamaguchi states that his purpose is to evaluate the relationship between rangeland policy and the actual situation in the environment.  In the research conducted management diversity, agro-biodiversity, biophysical diversity and organization diversity were all taken into consideration. Yamaguchi also looked at the number of households engaged in mobile pastoralism in 1983, 1990, and 2003. This information will help supply the data needed to look at the difference from when mobile pastoralism was more of a government mandated job or community job than a family household based job. In conclusion, data showed that grazing was shifting from mobile pastoralism to sedentary forms of farming. Animal husbandry is dying out and farming is becoming more prevalent than in the past.  In the Southeastern Tibetan communities observed it was shown that families will resort to trading butter for their herds grazing on the neighbors property. It is being shown that milking yaks can be more profitable than eating the animals.

As I read this study I began to realize how much animal husbandry was previously a part of Tibet. Farming was not profitable in the past but now it is becoming more and more popular. Understanding this makes it understandable why Tibetan refugees had to be taught and trained how to work the soil in India. By going to Bylakuppe I hope learn the process that they had to go through to learn farming techniques.

A Matter of Location

The participant observation at the airport turned out to be more exciting than I have previously experienced. I started to notice the inquisitive look of the security guards looking over individuals IDs and passports and the questioning expression of the individual wondering if it would be accepted or denied. As you prepare to go through the scans most people look around and look at what other are doing (They don't want to do anything wrong). Others are very intent and set the example of what to do. Mothers are generally checking over and over again whether they have everything they need. Some individuals are digging in their bags for their plane ticket or have wandering eyes trying to spot the nearest bathroom or food court. Customers waiting to board the plan lay on their mom or spouse lap until it is time to board. Every individual as their own way of behaving at the airport. Some look prepared and confident, some are relaxed and others are stressed and worried for the upcoming flight. The airport itself has its own type of culture. Everyone participates it the same simple act but accept it in very different ways. As I thought about how our flight to India will be I considered what the culture will be like when we get to India. I am curious what family we will end up staying with. How many kids will they have, what the parents will be like, where will they live.
Is the location of our house going to be convenient to both Beau's and my projects. Are we going to be near both the farms and a monastery. How are the people in our observation locations going to accept us and communicate fairly freely with us. It will be a different experience but we will learn to blend with the culture. It will be an experience that I will never forget. ( I meant to disscuss location to a further exent but my brother's wedding is calling me.)

Proxemics and Kinesics

Today I am leaving to go home for my brothers wedding. I am beyond ecstatic. I get to see all my nieces and nephew, my mom and dad, and I guess I am pretty excited to see my siblings. As I was getting my suitcase packed I started to let my mind wonder about proxemics and kinesics. I started to think about where my boundaries are and how I respond to someone who stands to close or touches to much. I don't think I have a reaction other than, "Oh, that was nice". A friend of mine just got back from Jordan in December. When he returned he taught Beau and I to kiss once on the right cheek and three times on the left. Most people, I would say, consider this kind of strange in the US. I feel perfectly comfortable with it. One of my best friends has no problem changing in the same room, being in the bathroom at the same time, or sleeping in the same bed. I personally think this is pretty normal among girls who grow up together but it certainly was appalling to my previous bishop. In an interview with my friend (while she was preparing to get married) he suggested that we don't change in the same room. I laughed at the thought of this. Now I realize it is a matter of kinesics. When he thought that was strange and impermissible we found it totally normal.

As I thought about these different scenarios I considered doing a participant observation while I am in the airport, at the temple, and at the wedding and reception. I notice more and more that everyone has their own idea of proxemics and kinesics that they show but without, not always, realizing it. I would like to observe and see how close people stand, how they touch and move, how do people show that they are happy or mad. How do they stand relative to another when they are in different moods. I want to observe people reactions to someone standing too close, to being hugged, or kissed. I am sure my brothers fiance/wife will accept a kiss a little differently than a stranger on the street. Through participating in this observation I will be able to better build the skill for when I am in Bylakuppe, in a new culture and place.

Xu, Jianchu; Yang, Yong; Li, Zhuoqing; Tashi, Nyima; Sharma, Rita; Fang, Jing. “Understanding Land Use, Livelihoods, and Health Transtion among Nomads: A Case of Gangga Township Dingri County, Tibetan Autonomous Region of China”.  EcoHealth. 5,104-114 (2008).

Over the past several decades Tibetan Nomads have changed from being animal husbandries to a much more agricultural based community. As a result of leaving their home in Tibet and moving to India they have become a sedentary village-  remarkable diet changes and lifestyle, decline in spatial mobility, increase in food production, and emerging infectious and no communicable diseases.  Through maintaining mobile herding and off- farm labor and trade could both address the environmental degradation and improve the well being of local people. Xu identifies pertinent linkages between land and health, and spatial and temporal mismatch of livelihoods  and health care. By looking at land use, Health care patients in Gangga County, disease patterns, and conducting critical interviews with Tibetans and key informants Xu analyzed the forced rapid lifestyle on the Tibetans. The author suggests a slower transition of agropastoral system. Due to the rate and magnitudes of the socialecological changes Tibetans suffer far greater health problems.

This article is directly correlated to my study. The Tibetans not only have learn how to cultivate new soil (which was not exactly in their norm before) but they also have to deal with the climate change and mismatch of the new environment effecting their health. One thing that the article mentions is the problem with tuberculosis when they first arrived. How well have they adjusted now that a few decades have past? Are health problems caused by the socialecological change still highly prevalent? How much have they truly been able to adjust? What has made it possible?

Subsistence and Rural Livelihood

Fischer, Andrew M.. “Subsistence and Rural Livelihood Strategies in Tibet under Rapid Economic and Social Transition”. Journal of the International Association of Tibetan Studies. 4 (Dec 2008).

This article discusses the role of subsistence in the livelihood strategies of rural Tibetan households during rapid economic and social transition. Fischer argues that subsistence is highly valued in these rural communities because it provides a choice. First, this is observed through “subsistence capacity” and income poverty and asset wealth. Second, Fischer relates that many rural Tibetans rely on low wage manual jobs despite the fact that this kind of work is used for a transition out of agriculture and low levels of education.

By observing the first paradox Fischer is able to account for not only physical wealth but also the aspects of wealth that are difficult to capture through conventional measures. He looks at wealth in terms of being able to subsist in household production. In one graph it shows the per capital rural household incomes. It appears that Tibet is fairly well off but in reality the graph does not account for inflation. Once again when looking at agriculture productivity it seems as though Tibet is above the national average but when you look at output to worker they fall far behind the national average. Conclusions show that low wage jobs are not worth it for small families because inflation will continue because of the rise of the nearby privileged public job sector. For my project I am curious how much economy affects the wages of Bylakuppe farmers. Do the farm workers tend to be of lower income families? What kind of wages do they make? How important is their job to them? How often are they finding new help?

Participant Observation

On Saturday Beau and I decided to go out to a restaurant to complete our participant observation assignment. We walked into the restaurant and I immediately noticed the many TVs scattered across the wall all playing the sports game. The lights were dimmed, shades half closed and blues and mainstream rock was playing in the background. There were beer advertisements on the walls, in the menus, and the servers made beer suggestions. Their "special" BBQ sauce was also advertised by placing bottles in perfect view upon entrance and in the menu. Red, blues, yellows, and black decorated the restaurant and small tin pails were used as light fixtures and decorations. I have been in many restaurants and worked at a few and I begin to realize how much the place caters to its customers.

For the assignment (seen above) I documented the place (Wingers), The actors (customers, waiters, manager, etc), and the activity (eating, socializing, serving). Though this is a very basic and common activity I began to realize things I probably would have never noticed. At one point our server brought our dessert without spoons and said that someone was washing them... 5 min later we finally got spoons. Our ice cream was partly melted and our mouths were salivating like crazy. I thought that as a server I would just go wash my own spoons for a customer and, not to mention, the team focus in the back said "dishes are everyones responsibility". I reality those things don't really bother me but it was neat to notice those kind of inconsistencies. It was neat to realize the differences between what Beau and I noticed. I payed quite a bit of attention to what servers were doing that they shouldn't do while Beau really looked at the atmosphere. In most of the situations I was able to understand what they were doing and draw pretty accurate conclusions but I can imagine that in a place and culture that is very different from ours it will be more difficult to make conclusions. I noticed that sometimes it is had to make observations about your own culture because we just do what we do and don't try to make sense of why we do things. It will be a different experience trying to figure out and ask with out drawing quick conclusions.
Working on the farm in Bylakuppe is most likely a different experience that it is here. I am interested to see how people work together and their theories on gardening. I am curious what part girls play on the farm and working in general vs. boys. I am imagining that observations may be easier there because it is different than what I am use to but conclusion may be much more difficult. I guess I shall find out.

Hmmm.... Animal Volunteer?

You never know what you will find online! I was looking up Tibetan herbal pharmacology  and I found "Bylakuppe's Rabies and Disease Control Programme". It is a rather fascinating project. It is a no kill volunteer program to help dogs. It is located on one of the monasteries grounds in Bylakuppe. The program is partnered with Sera Mey Social Services which has large set ups for health care. The property is large enough to accommodate shelters for dog recovery and long term palliative care shelter.

Rules:

For cultural reasons you will not be able to consume meat or alcohol on site :(

Clothing should be discreet for both men and women;

If you are with a partner please be very discreet in how you relate to each other in public;

The monastery is a working university with schedules in operation, so while interaction with the monks here is a special feature of this project, this may be limited.

Aurora and Derrick (one of my nieces and nephews) and I at the Phoenix Zoo

The program provides living space and some food for the duration of your stay. The only dilemma is that you have to be a vet or vet's nurse to do the program. Oh why didn't I become a vet? Since I was a kid I had a passion for animals (except house cats). I am not one of those crazy obsessed animal people but I would love to work around them.

 I never knew till a couple years ago that I actually got this passion from my dad. His dream job was to be a vet but he chose construction instead. I always recognized his love and acceptance for my crazy pets. At one point I had convinced them to let me have an African spurred tortoise ( the 3rd largest land tortoise) or a poisonous dart frog (they aren't really poisonous in captivity) but I never got either of them because they are so expensive to take care of. I did have dogs, cats, leopard geckos, frogs, chickens, a duck and a goose growing up- granted, most of them were at different times. Most of our pets were a product of one of my sisters bringing home and animal and my parents feeling guilty enough to take care of it. I am now committed to having a  poisonous dart frog when we come back from India (Beau is more than willing to accept). Yay!!!!!

I wish this was a possible project for me. I am still interested in seeing if I can but I am kinda doubting it because I don't want to get the rabies shot and I am betting there is a risk in that type of situation. But we shall see:)

Tibetan Medicine: A Complementary Science

Loizzo, Joseph J. Blackhall, Leslie J. Rapgay, Lobsang. “Tibetan Medicine: A Complementary Science of Optimal Health.” Longevity, Regeneration and Optimal Health: Ann. N.Y. Acad. Sci. 1172: 218-230 (2009)

In this article Blackhall observes traditional medical systems changing their theories and practices because conventional doctors and researcher find their methods incomprehensible. Blackhall argues using Tibetan medicine that traditional methods are rationally defined, internally coherent, and make testable predictions. Tibetan medicine is the most comprehensive of Eurasian healthcare and the worlds first integrative medicine. It includes mind/body and preventative medicine incorporating Indian Buddism and secular life. Qualitative theories and intersubjective methods show Tibetan medicine to be more accurate and effective than modern medicine and science. The author fully reviews the history of Tibetan medicine (acupuncture, herbal pharmacology, nutrition, yoga and meditation) including the gathering of eminent physicians from neighboring civilizations and who organized in medicine in a manner that created cures and also preventions. The theory is to look at the body’s organization and fix the organ system, tissue, or element. Through looking at the history and practices of Tibetan medicine modern medicine has been able to research and confirm testable predictions made by the Tibetans. Blackhall concludes that traditional medicines are certainly a complementary medicine. It does not need to be altered into modern medicine but can be used as a valuable key for modern scientific medicine.

I am certainly curious about how traditional medicine has affected Bylakuppe and other parts of India. I realize that learning about traditional medicine for different areas will be very different and will be nearly impossible to learn about in our couple weeks of traveling but maybe in the future I could look at it further. How different is traditional medicine in the monasteries vs. homes and hospitals? How different is it form home to home?

Tibetan Medicine Plurality

Salick, Jan; Byg, Anja; Amend, Anthony; Gunn, Bee; Law, Wayne; Schmidt, Heidi. “Tibetan Medicine Plurality.” Economic Botany. 60 (3): 227-253. 2006.

This article overviews the centralization and standardization of Tibetan medicine. In past history Tibet relied on medical canons and medical practices passed down through ancestors. The authors use past history and present standardization to investigate how much medical plants have varied in contemporary Tibetan medicine. Salick gathers data from fifteen Tibetan medicinal institutions, markets, doctors, and two non-Tibetan markets. The four districts they define are:  government Tibetan medical Institutions in Lhasa and elsewhere, local herbal doctors in the eastern Himalayas, Tibetan medicinal markets in Lhasa and near Mt. Khawa Karop, and non-Tibetan medicinal markets near Dali and Kunming. The purpose is to document the plurality of Tibetan medical traditions (official, local and market) also differentiating them from non-Tibetan markets. This article will help me in my project to understand the similarities and changes in historic and contemporary Tibetan medicine. It helped me understand that medicine widely varies from location to location. I am curious to see how Bylakuppe is unique in its natural medicine. Is it more uniform with other Tibetan settlements? Does it follow a lot of the Tibetan Buddhist medicinal practices? Do those in Bylakuppe tend to self treat according to their ancestral medicine practices or is it more hospitalized now?