Three weeks ago, anthropologists from all over the world met in Philadelphia at the annual meerting of the American Anthropological Association (AAA). What did all those anthropologists talk about during the largest anthropology meeting in the world?
This is no easy thing to find out. I haven’t found many newspaper articles about the conference. Conferences aren’t media-friendly. For the first time, the AAA encouraged to blog and tweet about the conference. But you won’t find many references to the conference on leading anthropology blogs. Savage Minds for example has only one (semi-ironocal) post: “Overheard at the AAA“.
The most informative post about the conference can be found on a totally new blog called Life at the Interface. In her first blog post AAA Round-up part I, Erica gives us an impressive summary of lots of panels she’s attended: “Creativity and Labor: Artists, Anthropology, and Knowledge-Making”, “Intellectual Activisms and the Making of the New Europe” and “Reflections on Subjectivity, Psychoanalysis, the Virtual, and the Imaginary” and “Are the Sacred Tropes of Anthropology Worth Keeping? Lessons from Information Technology Studies”.
One issue that received some mainstream media attention (New York Times, Time etc) is the AAA-report on the collaboration with the military in the Human Terrain System program. The AAA’s Commission on the Engagement of Anthropology with the US Security and Intelligence Communities (CEAUSSIC) concludes that engagement between anthropology and the military is incompatibie with disciplinary ethics:
When ethnographic investigation is determined by military missions, not subject to external review, where data collection occurs in the context of war, integrated into the goals of counterinsurgency, and in a potentially coercive environment – all characteristic factors of the HTS concept and its application – it can no longer be considered a legitimate professional exercise of anthropology.
More controversial political issues: Members at the AAA Business Meeting passed a resolution that condemns the coup d’etat by the military in Honduras. The reolution urges President Barack Obama and members of the US Congress to among other things to “condemn the human rights violations that have been committed by the de facto government in Honduras” and “join most Latin American countries in withholding recognition of individuals selected in the election held on 29 November 2009.”
Can also research about forest management be controversial? It seems so. The day after Eric John Cunningham had returned to Japan from Philadelphia, he received a phone call from the Forestry agency. “We’re interested in hearing about your paper presentation", officials said. Cunningham argues for more local involvement in forest governance in Japan. Am I being monitored, he wonders:
I’ve used the word “monitor” in the title of this post and I intend the full range of meaning that the word embodies–from innocent watching to menacing surveillance. It seems to me this is the nature of monitoring; one never knows how closely they are being watched, or to what ends. In this instance monitoring came to mind for two reasons: 1) the swiftness with which the Forestry Agency suddenly expressed interest in my research, and 2) the sense I gained of the Forestry Agency’s desire to closely control information about National Forests.
Eugene Raikhel at somatosphere has written an inspiring post about the Society for Medical Anthropology’s awards for 2009 that were announced at the conference. You’ll find lots of sugggestions for books to read or papers to check out. Most of the research isn’t available online, though. Exceptions: Sera Lewise Young who won the MASA Dissertation Award, has put several papers online. One of the best articles that were published in the preceding volume of the Medical Anthropology Quarterly is also freely available: “The Coproduction of Moral Discourse in U.S. Community Psychiatry” by Paul Brodwin ("honorable mention", Polgar Prize)
Another award: Anthropology Professor Maria Vesperi received the 2009 Oxford Award for Excellence in Undergraduate Teaching. Vesperi is a cultural anthropologist who specializes in the analysis of contemporary social issues and the communication of anthropological ideas to the public.
“Anthropology of institutions” was one of this year’s “in” topics, writes Pál Nyiri in his post “Back from the AAA” Both of his new books – Cultural Mobility and Seeing Culture Everywhere - made their debut at this AAA – the latter even sold out, he writes.
“Seeing culture everywhere” seems to be the English version of a book that was previously published in German: Maxikulti (together with Joana Breidenbach). The book is a response to Samuel Huntington’s Clash of Civilizations:
“Seeing Culture Everywhere” challenges the misguided and dangerous global obsession with cultural difference and directly critiques the popular notion that world affairs are determined by essential civilizations with immutable and conflicting cultures. The book offers an alternative view of a world in which cultural mixing, not isolation, is the norm, but where several historical trends have come together at the beginning of the twenty-first century to produce the current wave of “culture think.”
More books: Obama’s mother’s dissertation was launched. As most of you know, Stanley Ann Dunham was an (economic) anthropologist. She died in 1995. “Surviving against the Odds: Village Industry in Indonesia” is a revised and edited version of her 1992 University of Hawaii dissertation on metalworking industries in Java, Indonesia. You can watch a video of the book launch.
When filming people became possible, anthropologists began to drift away from it. Though better off than at the beginning of the 20th century, the visual anthropology today is still perceived as a marginal discipline, Tereza Kuldova writes in the first part of her review of Photography, Anthropology and History: Expanding the Frame.
The topics of the eleven articles range from the discussion of mappaemundi and panoramas as first ethnographic images, to the discussions of the beginnings of the cinematic representations in anthropology, of Evans-Pritchard’s photographs of an initiation ritual, all the way to the discussion of photographs taken by Kathleen Haddon in Papua New Guinea and the tricky relationship between colonialism, photography and anthropology.
Tereza Kuldova is going to write about selected articles, the first one is Anthropology and the Cinematic imagination by David MacDougall. (Update: Here is part II: Colonialism, racism and visual anthropology in Japan)
Review (Part I): Photography, Anthropology and History: Expanding the Frame (eds. Morton, Ch. & Edwards, E.), Ashgate. 2009. ISBN 978-0-7546-7909-7.
Tereza Kuldova, PhD fellow, Museum of Cultural History, Oslo
David MacDougall presents in his article Anthropology and the Cinematic Imagination a rather brief discussion of the relations between anthropology and the cinematic. He relates the beginnings of the cinematic imagination to the use of stereograph and after that pinpoints the interest and enthusiasm of the 19th century anthropologists with the new media of photography and motion pictures, which was followed by the ‘dark age’ of visual anthropology in the first half of the 20th century.
At that point of time anthropologists began to be reluctant to publish photographs in their monographs and ethnographic filmmaking has become a “sideline of anthropology, practiced more by amateurs, adventurers, missionaries, journalists and travel lecturers than anthropologists” (ibid:57). As a reasons for this he identifies the ‘contamination’ of the photographic media by popular entertainment; photographic media “were considered vulgar and exuded aura of the musical hall” (MacDougall 2009:57).
He further argues that also the practices of anthropologists and their methodologies have become more logocentric. The anthropological knowledge itself was changing, it was “shifting away from the visible worlds of human beings and their material possessions towards the invisible world of abstract relations such as kinship, political organization and social values”. However, “if observation was so important, you would think that filming people in their daily interactions would have become increasingly useful.
Yet, it was just at this time, when filming people became possible, that anthropologists began to drift away from it. The human body, which had excited so much interest in the 19th century, when it was constantly being measured and photographed, had ceased to be a site of meaning” (ibid:57). Film images and photographs were rather objects you would put in a museum; they were placed at the margins of anthropology.
However, the first glimmer of hope came after the second world war in the 1930s with Gregory Bateson and Margaret Mead and their Balinese project and later on with Jean Rouch, who was using light-weight camera as a kind of personal writing instrument. Here you can view a sequence from Jean Rouch’s Chronique d’un été, 1960
Together with John Marshall – all of them reinvented the ethnographic film and revived the interest in the possibilities of visual anthropology.
“Beginning in the 1950s they began to demonstrate that cinema had more to offer anthropology than a technology of note-taking or a means of popularization. Their films tried to enter into the thoughts and feelings of their subjects and the physical spaces in which they lived” (MacDougall 2009:58), exploring interpersonal relationships with the camera.
MacDougall thus concludes that “anthropologists and filmmakers invented, more or less separately, a way of looking at the world that involved repositioning themselves and their audiences imaginatively in relation to their subjects; and second, that as far as visual anthropology was concerned, these two inventions remained almost completely isolated from one another for a very long period, until they began to converge after the Second World War” (MacDougall 2009:61). “Rouch and Marshall believed that visual anthropology could and should do more than simply record what was in front of the camera. They were after the invisible content of the scenes they filmed, both in terms of the sense of space they conveyed and the experience of individuals” (MacDougall 2009:62).
There are two points in MacDougall’s argument which might have been elaborated further and which I find interesting. The first one is that of ‘contamination’ of the photographic media by popular entertainment, which was possibly one of the reasons why anthropologists tended not use this media at the beginning of the century. For me this line of thinking resembles the discussion about the concept of ‘culture’, which is not only criticized for being essentializing and bounding, but is also portrayed as being misused, meaning anything and everything and thus turning into a ‘lay’ concept.
This is, I believe, one of the core problems. As anthropology struggles continually with the problem of its own authority, it necessarily creates boundaries between the ‘commonsense’ and the ‘scientific’. Once ‘culture’, ‘photography’ or ‘motion picture’ is connected with the masses or ‘laymen’, the ‘science’ tries to distance itself from it, implicitly claiming a superior ‘scientific’ version of reality.
However, I believe that this attitude can turn out to be counterproductive. What is rather the issue in the case of anthropological or ethnographic photography and film is how to transmit the ethnographic knowledge pictorially and how to rethink the modes of representation, while not merely reproducing the archetype of the ‘documentary film’.
The visual anthropology today, though better off than at the beginning of the 20th century, is still perceived as a marginal discipline. Nevertheless, I believe that anthropology has a lot to gain from the visual field of experience and from rethinking of the visual modes of its representation.
The second point which MacDougall makes and which I find important is that of the turn towards the focus on the abstract structures and relations of social systems, which have dissociated them from the obvious relationships with the material, which led to the surpassing of the material in anthropological writings. Though the focus on the social dimension is no doubt the core of anthropology, I believe that we can get more of it by acknowledging the material and visual dimension of our social lives and by trying to use the methods of visualization innovatively when writing our monographs.
At the same time, I believe that we have to be cautious when dealing with the visual, so that it does not become overwhelming, and in turn reducing the focus on the social. What we need to focus on is rather the dialectics of the social and the material, depicting it in terms of both writing and visualizing.
This was the first part of the review of Photography, Anthropology and History. To be continued during this week! (Update: Here is part II: Colonialism, racism and visual anthropology in Japan)
Interview with Jean Rouch
In memory of John Marshall
Film by David MacDougall
How can businesses profit from social media? How does social media challenge what is regarded as “value” in the business world? Anthropologist Lene Pettersen discusses these and other questions in her paper “The impact of social media for business“.
Lene Pettersen, one of the few web2.0-anthropologists in Scandinavia, sent me this article that she previously has published on Slideshare
‘Value’ in a strong economic sense is challenged by social media as a door opener for influence that the organizations should take seriously. (…) The market is a part of individual and collective projects where emotions and identities are expressed, and can therefore not be defined by monetary values alone (Olsen 2003). (…)
The virtual market isn’t a huge collection of passive consumers; it is represented by networks of people having meaningful dialogues and interaction with both each other and the businesses as such, and represents new ways of market power. (…) By mapping different social media applications that are used for interaction we will receive great insight of benefits from different social media tools, technology as such and give important knowledge of how social media can be used by companies and organizations for innovation.
For businesses to be successfull they have to establish a good reputation. She quotes anthropologist Tian Sørhaug who states that “we no longer can divide production from consumption, because it is difficult to separate the person and the product. In these online times we all are dependent on our reputation.”
Pettersen draws our attention to a kind of “honor culture” among bloggers and compares it to the Kula exchange:
In social media we can recognize how highly respected bloggers receive respect from others. In parallel to honor cultures, where public reputation is more important than one’s self esteem, bloggers achieve huge respect within their community (Pettersen 2009). Anette Weiner showed in her studies of the Trobriand people how transaction of the kula (a type of shell) with people’s kula network didn’t have a solely economic value, but that knowledge, high status, and even sorcery help kula players claim success and circulate their fame (Weiner 1988:156).
>> download the paper (pdf)
Hi, I’m back again. Sorry for the long break!
I’m still here, not at the same place as last time, though. I’ve moved to a new place outside of Oslo into a tiny little house (see picture) - during the busiest time of the year. I had to prioritize spending my time on activities that I get paid for.
But expect more activity here on antropologi.info from now on, among other things Tereza Kuldova’s review of “Photography, Anthropology and History: Expanding the Frame” in several parts and some round-up after the AAA-conference!
Tereza Kuldova has read another book for us: Multi-Sited Ethnography: Theory, Praxis and Locality in Contemporary Research, edited by Mark-Anthony Falzon. It consists of 14 articles. Tereza Kuldova is currently planning a “multi-sited” fieldwork and has picked four articles that she considered most inspirational.
Multi-Sited Ethnography: Theory, Praxis and Locality in Contemporary Research (ed.) Mark-Anthony Falzon. 2009. Ashgate. ISBN 978-0-7546-7318-7.
Tereza Kuldova, PhD fellow, Museum of Cultural History, Oslo
This edited volume consisting of fourteen research papers takes us right into the middle of the theoretical dilemmas and practical challenges posed by “doing” multi-sited ethnography.
The discussion on multi-sited research can be viewed in the context of the changing realities of the world since the 1970s (commonly connected with terms like globalization, transnationalism, world system, diaspora, etc.).
It can thus be viewed in the context of times when the single-sited methodology is felt as inadequate and when the social sciences are struggling with their relationship to the local, while searching for larger scales of analysis and better ways how to capture the connections between people, things, and places and in the context of times when the concept of “culture” no longer stands the critique of a great deal of anthropologists.
“Second generation” multi-sited ethnography
In this sense this edited volume comes in the right time and is of great value. It presents something that could be labeled as a “second generation” multi-sited ethnography; it overflows with theoretical suggestions, prospects and critique based on highly valuable empirical examples from research and fieldwork.
All articles are theoretically oriented; they lead us towards rethinking of the concept of “multi-sited” in various directions and from various positions. In short, Multi-sited Ethnography deals with the accusations of “depthlessness” or absence of thick descriptions in multi-sited research, with the practical problems of working in diverse localities, the challenges of projects based on collaboration, the problem of implicit holism of the classical statements of multi-sited ethnography (Marcus 1995), and much more.
I now proceed to a discussion of several selected articles, which I personally, as an anthropologist who is currently planning a “multi-sited” fieldwork, considered most inspirational.
The value of the delimited field-sites
Let me first turn our attention to the critique of multi-sited ethnography by Mateo Candea in his article Arbitrary Locations: In Defense of the Bounded Field-Site (ibid: 25-46), which ignited and inspired many of the theoretical discussions, not only, present in this volume.
Candea targets in his critique what he sees as a latter-day implicit holism. This is to be found in “a suggestion that bursting out of our field-sites will enable us to provide an account of totality ‘out there’” (ibid: 27). He challenges this implicit holistic idea through his proposal to reconsider the value of the delimited field-sites. He argues that ethnography is about setting up ‘arbitrary locations’, he urges us to opt for ‘self-imposed restrictions’ and to take the path of ‘self-limitation’; to be reflexive and self-critical in our methodological decisions, to take responsibility for those decisions and to take responsibility for what we include and what we exclude.
He believes that being “explicit about the necessity of leaving certain things ‘out of bounds’” would turn “what feels like an illicit incompleteness into an actual methodological decision, one which the ethnographer reflects upon and takes responsibility for” (ibid:34). Arbitrary location for Candea is “not an object to be explained, but a contingent window into complexity” (ibid: 37).
Even though the title might mislead some, Candea’s article should not be read as an attack on multi-sited ethnography, rather, it views ‘multi-sited’ as a positive development, a development which brought a new wave of methodological reflexivity. And it is on this wave of methodological reflexivity that Candea’s article is sailing and challenging the imagined totality of ‘cultural formations’.
Candea’s article is one of those that push you to think further, and whatever your opinion might be, it definitely makes you sit down and rethink your own approach to multi-sited ethnography, though maybe in a different direction than his.
The myth of the “coherent whole”
The article What if There is No Elephant? Towards a Conception of an Un-sited Field by Joanna Cook, James Laidlaw and Jonathan Mair (ibid: 47-72), is a further rethinking of the holistic charge against multi-sited ethnography and in my view it brings Candea’s critique a step further.
The authors intend to lie to rest the holistic assumption that has haunted the first generation of multi-sited research and to carry the disconnection of ethnographic field from space to its logical conclusion through their proposal of ‘un-sited field’.
Studying the Buddhist ethics of self-cultivation in a multi-sited project has led them to question both the implicit holistic assumptions of multi-sited research and similar assumptions present in the theory of world religions. They proclaim that “the widespread assumption by adherents of self-consciously world religions, that there ‘must be’ a coherent whole of which they are part is itself a religious commitment, and one that is framed in distinctively modern terms” (ibid: 54).
Abandoning the “idea of sited field “
This line of thinking, I believe, is rather fruitful and it led the authors to the elaboration of the concept of ‘un-sited field’. Un-sited field means abandoning the idea of sited field altogether and acknowledging the three-fold distinction between space, place and field.
Abandoning the “idea of sited field makes it possible to admit that it never was possible to achieve a complex description of any area or group of people, but in exchange for acknowledging that fields are always constructed out of a too-rich reality, we would gain the freedom to determinate their boundaries explicitly, in relation to our research questions” (ibid: 58). This then means that “a valid ethnographic field need not correspond to a spatial entity of any kind, and need not be a holistic entity ‘out there’ to be discovered” (ibid: 68).
I too believe that our construction of field should be a primarily reflexive activity throughout the whole fieldwork period and even after and that we should be led by our research questions when determining what is within the boundaries we demarcate and what is beyond them. This reflexivity cannot be other than productive as is the clear distinction between space, place and field which is proposed.
Multisited ethnography = “Cross-fertilization of sites”
Another article which discusses, among others, the question of holism is Ester Gallos In the Right Place at the Right Time? Reflections on Multi-Sited Ethnography in the Age of Migration (ibid: 87-102). In this article Ester Gallo discusses her research experience among the Malayali migrants in Rome and in Ernakulam (Central Kerala, India).
She notes that it was first retrospectively that she articulated her fieldwork in Rome and in Kerala in terms of multi-sited ethnography. What she emphasizes is the importance of paying notice to the ‘meanings of movement’ involved in the processes of following people. Movement tends to be easily taken for granted, particularly in the migration studies. But in her view the meanings of movement must become objects of study rather than its premises (cf. Hage 2005).
Further discussing the question of holism, she believes that “once we move away from the holistic aspirations of multi-sitedness, we can look at how its application results in the cross-fertilization and reciprocal limitations between different levels of ethnographic perspective” (ibid: 89-90). Multi-sitedness in her view thus implies “both expansion and limitation of the ‘site’, as analytical framework and relational practice” (ibid: 90).
I like the idea of ‘cross-fertilization of sites’, which Ester Gallo comes up with, it suggests the opening of new questions, possibilities and important connections which can be perceived only when expanding, at the same time as bounding the field. She accentuates, that what is so particular about multi-sitedness “is the possibility it offers to interrogate the ‘site’ of research, not as a preconstituted dimension of social inquiry, but as relational process and methodological device” (ibid: 99).
Collaboration with the non-human world
The last article I chose for a closer discussion is Strong Collaboration as a Method of Multi-Sited Ethnography: On Mycorrhizal Relations (ibid: 197) by Matsutake Worlds Research Group (Timothy Choy, Lieba Faier, Michael Hathaway, Miyako Inoue, Shiho Satsuka, and Anna Tsing). I chose it because it is different both in its object of study and in its approach to multi-sited research.
(Image: Tomomarusan, Wikimedia Commons)
In their project the Matsutake Worlds Research Group follows a mushroom – matsutake – a highly sought after mycorrhizal mushroom that grows in Asia, Europe and North America and that is an important element of Japanese cuisine.
But this mushroom is not just something that is followed; it is literary taken seriously as a collaborator in their research and collaboration is thus turned into what is followed along with the mushroom. Not only does this article invite us in a world of strong collaboration between scientists and into what pros and cons such collaboration has, but also into a world of strong collaboration with the non-human world, discovering the various potential relationships with it.
The authors explore both the negative possibilities of collaboration, such as its at times even traitorous nature and positive possibilities and the question of why it is attractive to anthropologists. They urge the fieldworker to use his senses, to sensually immerse in the field.
“Taste, sight, sound, touch, smell, heat, body awareness, pain, anger, frustration, balance, weight, scope, acceleration, logic, instinct, hunger, belief. The senses we engage when we conduct fieldwork are nodal points between our ethnographic environments and us. Through them, we become ethnographers. Through them, our bodies become our research instruments” (ibid: 201).
As an example we can take the “chemical interactions, including smell” that “offer one register of relationality in which humans and non-humans, alike, can participate”.
When discussing the strong collaboration between the researchers Lieba Faier uses the term ‘echolocation’, which is “an interactive sense that enables a creature to find its way by reaching out to other bodies with sounds that return to it transformed” (ibid: 202). She relates echolocation to the practice of strong collaboration and draws on a particular example in which more ethnographers engaged with the same matsutake wholesaler, but their depictions of him were radically different.
From this collaboration “a more multidimensional picture of him emerged than any single ethnographic perspective could have provided. Perhaps ethnographic echolocation is one of many new kinds of senses that can be cultivated through multi-sited, strong collaborations” (ibid: 202).
The idea of echolocation as another sense of the ethnographer might prove fruitful in the future, as well as the emphasis on strong collaboration. At the same time collaboration, even though conceptualized as a dialectical practice, may lead to conflicts and unintended power struggles, caused by the often not compatible views or perceptions of the situation and struggle for personal recognition.
At the same time let us listen to what Matsutake research group has to say:
“Why do ethnography? One reason is to spurn spectacular capitalism, which fills our screens with glamorous happy thin elites playing with their globally-standard expensive toys. The world – in its materiality and its diversity – is worth more than that, as ethnography can remind us. But anthropology too is full of glamour stars, all in rush to ‘brand’ their ideas and market their way to top. What might it take to build a slower, richer scholarship, in which we might connect with the living sensual textures of our still diverse world? Might strong collaboration help?” (ibid: 206).
I let everyone judge for themselves. But let me add one more quotation:
“Mushrooms remind us: We are all collaborators. Just because matsutake is not cultivated does not mean it does not collaborate with humans and other beings. Rather matsutake urges us: Strain to find lines of connection. Just as matsutake forms relations with host trees in its essential becoming, strong collaboration makes us remember that all becoming is relational. Taking non-humans – not just fungi but also trees, animals and climate – as collaborators stimulates surprise and wonder. Non-human forms of recognition are not our forms. Thus they open up the framework through which we appreciate relationality” (ibid: 211-2).
This article urges us to rethink our relationship with the non-human and to open ourselves to new ways of thinking and conceptualizing not only of the multi-sited research, but the world itself, as well as of our work in it as anthropologists and ethnographers. (see also their paper A new form of collaboration in cultural anthropology: Matsutake worlds (pdf))
This edited volume is a highly reflexive piece of work and, I believe, a must read for any specialist in anthropology, sociology, and development and migrations studies, or anyone dealing with the “multi-sited” in their research.
Hage, G. 2005. A not-so multi-sited ethnography of a not-so imagined community. Anthropological Theory 5:4, 463-75.
Marcus, G. E. 1995. Ethnography in/of the World System: The Emergence of Multi-Sited Ethnography. Annual Review of Anthropology, 24, 95-117.
More reviews by Tereza Kuldova:
What is public anthropology? Already in 1999, when he had started his Ph.D project, Martijn de Koning has made his first anthropology website. In a very interesting blog post with many links, he is looking back at 10 years public anthropology online:
In 1999, when I just had started my Ph.D project in Gouda, I had a fantastic idea. An idea so fantastic that in the next 10 years I would dedicate a huge amount of time to sustaining and developing it. Too much time perhaps because sometimes it destroyed my time to sleep. The idea was that I would launch a website about and for my research and that also dealt with all kinds of issues related to it.
He sees his current blog Closer as one of his contributions to a public anthropology. He discusses several examples of good public anthropology. Public anthropology is not only about reaching a broader public. It is not just about giving answers to questions the public has. Public anthropology means also questioning why particular issues are addressed in the way they are (f.ex debate about islam) and what the consequences of that are. What are the historical and cultural contexts? What is taken-for-granted and what does it mean?
Public anthropology is not the same as anthropology in public (interesting debate!). It is rather about making the work accessible to the wider public, including people anthropologists write about. “This means that anthropoligists should write better: clear and accessibly", he writes:
Many people in my current research project have read my PhD thesis, there have been discussions about it in chatrooms in which I present for my current research and several people emailed me, contacted me in the chatrooms and on MSN wanting to discuss my book and the publicity about it. Opening up your research in fact already begins at the initial stage when you have to explain to your informants what you are doing and why you are there where they are.
In my experience, the conversations that follow from this are not only a good a way of improving your ‘translation’ skills but also provide relevant input for your research. The same can be said about the questions people asked after reading my book and articles. As good public science indeed can produce better social science because the public is allowed to question and test the hypothesis of the researcher and even the significance of the whole research.
Public anthropology should be multilingual. Martijn de Koning is therefore blogging in both Dutch and English:
The current development in social sciences that only writing in Anglo-Saxon journals is valued above anything else (or better, the rest doesn’t matter) could lead I’m afraid to a situation in which social sciences are not relevant anymore for native, non-English publics and render the cause for a public anthropology futile or even ridiculous.
Together with his colleague Henk Driessen he is going to organize an international workshop on anthropology and publicity in 2010.
His anniversary might be an opportunity to remind of recent posts about Public Anthropology at Neuroanthropology.net, for example Top Ten Ways for Anthropologists to Make A Difference and Expanding the Top Ten Ways for Anthropologists to Make a Difference or Varieties of Public Anthropology.
Furthermore. Maximilian Forte has started a series of posts about “Zero Anthropology“, about “knowledge after anthropology” - posts that will bring his blog unfortunately to a close.
“I am here to save the people, to cure the people. In the city they are all sick, they are all domesticated. The shaman has to go together with disease.”
“In contemporary Bolivia, the concept Colonialism is used so frequently, and with such distinct connotations by such a diverse set of actors that it demands scrutiny", the Swedish anthropologist writes in his paper Colonialism in Context An Aymara Reassessment of ‘Colonialism’, ‘Coloniality’ and the ‘Postcolonial World’ (pdf) that was published in the recent issue of KULT on postkolonial.dk.
Colonialism is according to Burman on the one hand considered a sickness and on the other hand the source of sickness. Most notions of illness held by Aymara shamans find their equivalents in notions of Colonialism.
As illness, as lived experience and as collective memory, Colonialism is still present in the Andes. To the indigenous peoples in Latin America it is a question of continuous Colonialism; the colonialists have not left. Although the Spanish colonial administration no longer holds power over their former indigenous subjects, Aymara people of the 21st century are subalternized and impoverished in a global system that still has colonial traits according to Burman.
Evo Morales’ victory at the polls in December 2005 did not change that, the researcher writes. There is an imminent risk of the new regime being “infected".
Burman has written a dissertation about this topic.
KULT is a postcolonial special issue series. It began in 2004 as the result of a desire to connect a series of discussion fields about postcolonial Denmark. The recent issue on Contemporary Latin American epistemologies has grown out of a network of Latin Americanists in Scandinavia and the Americas.
In one of the other papers in this issue, Madina Tlostanova and Walter Mignolo introduce what they call decolonial thinking, an approach that - they claim - differs from what postcolonial studies have been doing so far:
As a corridor between the academy and the Political Society, decolonial thinking is transdisciplinary (not inter-disciplinary), in the sense of going beyond the existing disciplines, of rejecting the “disciplinary decadence” (Gordon 2006) and aiming at un-disciplining knowledge (Walsh et. al 2002).
Decolonial thinking, in the academy, assumes the same or similar problems articulated in and by the “Political Society.” Knowledge is necessary to act in the political society. But this knowledge is no longer or necessarily produced in the academy. Living experiences generate knowledge to solve problems presented in everyday living. And this knowledge is generated in the process of transformation enacted in the “Political Society.”
Hence, decolonial thinking in the academy has a double role: a) to contribute to de-colonize knowledge and being, which means asking who is producing knowledge, why, when and what for; b) to join processes in the “Political Society” that are confronting and addressing similar issues in distinct spheres of society.
What’s the point of science if it’s not publicly accessible? Two weeks ago, the first global Open Access Week was organized. Masters’ student in anthropology Karstein Noremark has written a report for antropologi.info about the Open Access Week at Victoria University of Wellington.
In his opinion, especially anthropologists should be interested in making research available online. But he did not see any anthropologists at the Open Access Week seminars. There was a general lack of interest among academics. Many of the attendants were library staff. He hopes more students will get involved in the Open Access movement – as future researchers, as end-users, and as a group that is in a unique position to advocate for the ‘rights to research’ of students in poorer countries.
Here is his report:
A small report from Open Access Week at Victoria University of Wellington
(including a critical note on anthropological engagement)
By Karstein Noremark - karsteinn (AT) gmail.com -
Victoria was the only university in New Zealand to (officially) celebrate Open Access Week, and the five days at Victoria covered an impressive broad range of subjects: workshops on Creative Commons licences and Open Access publishing, a web conference on Open Education with Wayne Mackintosh from WikiEducator, an institutional repositories roundtable, and, on top of this, a seminar on “Net Neutrality.” (More information on the various seminars can be found here).
The person behind most of the organising was Sigi Jöttkandt from Open Humanities Press. During the week, she also introduced the attendants to an open source publishing tool that can be used to create Open Access journals. An informative seminar on copyright and licences provided an introduction to various legal tools for Open Access, and in the spirit of the week, this seminar is also available as a webcast (get ogg player).
Still a room for professional publishers?
One of the more exciting topics during the week was the workshop on Open Access publishing. Interestingly enough, a representative from the ‘business’ – Fergus Barrowman from Victoria University Press – had agreed to sit in the panel. Barrowman gave a face to Open Access publishing that is often overlooked: the implication for publishers who are interested in Open Access, but who are not sure how to get involved. He gave an account of the realities that publishers face, the cost of publishing, the problems with ‘unprofitable’ Open Access models for publishing, and all the work that actually goes in to the publication of a text. As he told us, “we also like to get paid for our labour.”
Although Barrowman saw Open Access was “the right way forward,” he also told us that publishers would not embrace Open Access until a profitable business model was in place. Barrowman’s speech spurred a discussion around the themes of publishing and self-publishing, especially on the ‘craft’ side of publishing and how this knowledge could become lost in a transition to online publishing and Open Access. Most of the attendants agreed that there should still be room for professional publishers, but that more individual freedom was needed, especially for academics, whose access to specific articles might be crucial for their work.
All in all, the seminar was interesting, and had an edge to it, given that there were different stakeholders present (all honour to Barrowman for attending such a conference, and showing that he had given consideration to Open Access). I for one, who had come to the seminar with ideas about ‘evil publishers’ left with a more nuanced view on the publishing business – still thinking that a change was needed, but also with a feeling that ‘change’ does not just mean replacing ‘the old’ altogether. Of course, a webcast is also available for this seminar.
There did not seem to be any anthropologists at the seminars (although, there could have been some – I am not a student here myself). In fact, there seemed to be a general lack of academic interest altogether; many of the attendants were library staff, worked in digital repositories, or (like me) had an interest in Open Access as a ‘phenomenon’.
An example might reflect the awareness of some anthropologists of Open Access.
Roughly one week before the OA Week, I attended an anthropology student seminar held at Victoria. In the seminar, one of the lecturers from the university talked about her experiences from an international anthropology conference, complaining about the ‘elitism’ that she saw in much of the discipline.
I felt like I should make a comment to her presentation, and asked if Open Access could not be a way for anthropology to overcome ‘elitist tendencies’, by making texts and research more publicly accessible. She did not seem to understand what I was talking about (I am not sure if she didn’t know about OA, or just didn’t have an opinion on the topic), and wandered off on a metaphorical detour before resuming her complaints of the seemingly unbridgable ‘gap’ between ideal and practice in anthropology.
I started to think: which discipline should have vested interests in promoting and understanding Open Access if not anthropology, whose practitioners are constantly drawing on other fields of study, complains about not getting their message through, and maintain linkages to a number of academics in poorer countries where access to high quality articles is, to put it mildly, limited. And yet, many anthropologists seem more content to focus on a critique of existing ‘knowledge systems’ rather than looking for promising alternatives to this situation.
A student movement?
Open Access has become associated with a student movement (at least in the USA), but where were the students here in New Zealand?
I am currently writing an article on Open Access for a Norwegian anthropology student magazine called Kula Kula, and comparing my experiences from New Zealand to those of Norway. It might seem as though a lack of student involvement is related to the degree of institutionalisation that Open Access has been subjected to in both countries.
In Norway, the Research Council has agreed to sign the Berlin Declaration, and the University of Bergen has followed up by trying to persuade their researchers to make articles available in online repositories and Open Access journals. Still, ‘recommendations’ might be a far cry from actual implementation (article in Norwegian / English translation by Google).
A ‘technical’ approach to Open Access seems to have taken over an initiative that might otherwise have come from students – as future researchers, as end-users, and as a group that is in a unique position to advocate for the ‘rights to research’ of students in poorer countries.
In fear of violating a “wait and see – and then possibly write about it” attitude that is often taken to Open Access, I would urge more students to get involved. And more of them should come from anthropology.