Back in the late twentieth century, when cut and paste still meant scissors and glue, desktop publishing opened many doors for a creative person with something to say. We dubbed these homebrewed screeds “zines” and reproduced them by photocopier. They were distributed not by webpage and email but left stacked next to alternative newsweeklies or sold for cheap at record stores. Drugs and sex and politics were the dominant themes, and their chaotic aesthetic served as witness to a strong DIY ethic inherited from our punk ancestors. They were cheeky and irreverent, occasionally they were even good. In many respects they were the analog precursor to the blogs of today.
With this nod to the past, let us turn now to the future for I am excited to announce the launch of a new venue for undergraduate authors, Anthropozine, lovingly inspired by the ’90s zines of yore. Sure its a PDF now, but don’t let that stop you from running off a few hard copies on the departmental printer while no one’s looking. The publication carries a Creative Commons license making it easy for you to share with your students by email, over listservs, or social networks. Anthropozine is published jointly with Anthropology Now, a peer reviewed journal from Routledge with a special vision to make available illustrated works from leading scholars that are written for a general audience. Think of it as something like a missing link between scholarly journal and a popular magazine. If you are a member of the AAA’s General Anthropology Division you already have electronic access to the journal, but there is a fair amount of free content available at http://anthronow.com. Continue reading →
Just a quick update to share an example of a PhD student directly challenging the ways in which we evaluate thinking within the academy–enacting Indigenous pedagogy, language and legal orders in a tangible way within his discipline. Nisga’a architect Patrick Stewart recently submitted a dissertation for his PhD in architecture at the University of British Columbia without punctuation.
The next issue of anthropologies focuses broadly on anthropology and climate change. We’re seeking contributions from cultural anthropologists, archaeologists, linguistic anthropologists–the more the better. We already have some contributors lined up, but there’s room for more!
Also, I’m looking for a guest editor for this issue. I need help! Experience in environmental anthropology and/or archaeology would be a plus. Guest editors will help line up contributors for the final issue and edit essays before they are published online. Ideally, the guest editor will also write or co-write the introduction to this issue.
This issue will include diverse coverage of climate change from an anthropological perspective. What does anthropology add to our understanding of climate change around the world? What do we have to offer? What do archaeological perspectives bring to the table? How can anthropology take part in addressing and/or confronting climate change? What about teaching climate change–or the politics of climate change debates? Above all, the goal of this issue is to use anthropology to challenge, critique, and illuminate this often controversial issue. Have an idea? Email us!
If you’re interested in taking part, please send a short query email with your idea to:
You can also contact me on twitter: @anthropologia
Submissions for this issue will be due on July 15, 2015. The standard word range is between approximately 750 and 2000 words. See below for more information about submissions and style. Continue reading →
I think about the ‘we’ and ‘them’ of anthropology quite frequently. I have always found the royal ‘we’ a bit of funny notion. Who is included in this ‘we’? Such a simple word, all of two letters, and yet it has an ambivalent presence. It can be an act of loving kinship—we are here together. We look out for one another. Or it can be an act of violence through the denial of difference: ‘we’ are just like you, so your concerns are invalid. We know what’s best. We are not amused.
Just over 10 years ago, Kerim contacted me with an idea. I’ve long since lost that first email but the gist was “Hey, this blogging thing seems to be going places, but there don’t seem to be many anthropologists doing it. We’re young and stupid, wouldn’t it be cool if we started a blog about anthropology?”
It would be cool.
The idea was simple: we’d collect a bunch of anthros, given them logins, and let them post whatever they wanted, whenever they wanted, so long as it was somehow about anthropology. Interestingly, none of us had ever met, and wouldn’t for several years — this was all organized by email. Within a week or so, we had our first lineup: Kerim, Nancy, Ozma, Rex, Tak, and myself. Our freshman class, so to speak.
Paid-up AAA members got an unusual email in their inboxes the other day from Monica Heller, the president of the American Anthropological Association. It’s unusual to get AAA direct mailing, and those of us who do often are halfway to hitting the delete button before we even get around to reading the subject line. This is one email, however, that we should all take seriously: Next week the House of Representatives will be debating the ‘COMPETES’ Act (H.R. 1806), which will, in essence, cut NSF funding of anthropology in half. This is one to worry about, folks.
I’ve argued in the past that the NSF already radically underfunds the social sciences. This new bill cuts the budget of the SBES (social, behavioral, and economic sciences) 45%, and targets a third of funding for one units (the National Center for Science and Engineering Statistics) while leaving the other units to fight for the scraps.
Not all anthropologists practice a version of our discipline that is scientific — that’s why we also apply for funding from agencies like the National Endowment for the Humanities. But for many of us, anthropology is a STEM discipline: an evidence-based research science interested in generating generalizable models of cultural and social process. It may not always look this way to non-anthropologists, mostly because hypothesis formation in inductive, qualitative field research looks a lot different from the version of the scientific method you are taught in high school. But that’s ok — numerous studies of bench science have shown that lab work doesn’t look very much like high school version of the scientific method either.
Consider, for instance, the winner of the 2015 Bateson Award, Eduardo Kohn’s How Forests Think. The Bateson award is given out by the Society for Cultural Anthropology, the section of the AAA most likely to be named as anti-science by people who consider themselves pro-science. Kohn’s book is widely viewed as a part of the theoretical turn towards ‘ontology’, which is in turn seen as being the most anti-scientific approach imaginable. In fact, Kohn is quite frank in emphasizing his debt to Terrence Deacon, a biological anthropologist who does interdisciplinary work in neurobiology and human evolution. As counterintuitive as it may seem to some, books like How Forests Think are tied to a scientific project which the NSF currently supports — but might not for much longer.
Back in the day when the original group of Minds first got this blog all stood up, the anthropology scene was in a different, pre-Twitter phase of deeper engagement and longer entries. We knew each other. Since then some blogs have given up the ghost, others have moved on to bigger and better things, and two (or three!) generations of anthropology blogs have replaced them.
Throughout all this time, there has always been antropologi.info. Founded in 2004 by Lorenz Khazaleh, this multilingual blog has been covering anthropology for longer than SM. Lorenz’s pace on the blog has slowed down and sped up (and slowed down again) over the years, but there’s no doubt he’s one of the most experienced anthropology bloggers around.
I was so pleasantly surprised, therefore, when I ran into him at a recent conference in Oslo. For the first time in eleven years of blogging, we were face to face for the first time! It was a genuine pleasure — especially when someone explained to me that ‘Lorenz’ was actually the true name for the blogger I knew as ‘antropologi.info’!
We were so excited we took a picture. Here it is for the record books:
This picture comes just in time for SM’s tenth anniversary, which we’ll be marking in less than a week from now so… look forward to more self-satisfied nostalgia from middle-aged white guys in the near future :S Don’t worry — we’ll be back to normal after that.
¡Hola chicos y chicas! Next week instead of the weekly digest I’ll be sending you all a “Wish You Were Here” postcard from the Yucatán. As always, you can bring blogs to my attention at firstname.lastname@example.org .
In my ongoing search for anthropologists in the private sector, I came across this piece in MetroNews Canada on Ford’s cultural anthropologist. A fun excerpt: “How does one gather cultural anthropological data? By shadowing people, from the time they get up to the time they’re done for the night, for several days in a row, much like a reality show, just without the cameras, fake drama, and C-list celebrities.” Yes, Ford Motor Company Has Its Own Cultural Anthropologist
In high school, I did a report on cannibalistic practices around the world… so of course I was a sucker for this sensationalizing piece in The Conversation. One good thing about the Paleo Diet is that it’s opened a space to talk about the human past: The “Other” Red Meat: On the “Real” Palaeodiet
A box of photographs. Disheveled, sitting in a corner in our garage. Left behind by previous residents. Nobody seems to know where it came from or who it belongs to or whose faces are mixed in there. There are more than just photographs in this plastic box–receipts and old checkbook ledgers and even things like high school diplomas. There’s no order to any of it. But the photographs dominate. It’s as if somebody just threw these things into a pile and maybe someone else threw that mess into a box and after several rounds of this process they ended together in this disorderly, dusty cemetery of artifacts. All of those years and eyes and faces and moments just sitting there, cut off from the social lives that produced them. What strange objects, photographs. Continue reading →
In October 2014, I wrote a piece about citation practices and the relationships between Indigenous people, Indigenous scholars and contemporary anthropology more broadly. The piece went viral and has received well over 28,000 hits from around the world since I posted it. I never thought that my own personal reflections on what it is to be Indigenous and working within Anthropology would garner that much attention.
Since writing the piece I have returned to Canada, where I currently am living and writing within unceded Katzie First Nation territory along the Lower Pitt River, which snakes its way south from Pitt Lake towards from the mighty Fraser River in the province known by the profoundly settler-colonial name British Columbia. Within this territory, much like my home territory in amiskwaciwâskahikan (Edmonton, Alberta, Canada), live fish. Many fish. Specifically: sturgeon, salmon, trout and many others.
The civil war on Bougainville — a large island that is part of the Independent State of Papua New Guinea (PNG) — was one of the most important events to happen in the Pacific since World War II. Local dissatisfaction with the island’s large, foreign-owned copper mine turned to demonstrations, escalated into a guerilla war, and forced both the mine and the PNG government to leave the island, which then entered a period of conflict between pro- and anti- PNG factions. It was a key test of sovereignty in newly-independent Pacific states, had an enormous human cost (20,000 dead, sexual violence, destruction of villages and property), and was a cautionary tale about the limits of corporate power. The reconciliation process that ended the conflict in itself is studied by academics and policy makers all over the world as an example of successful peacemaking. So what does this new book offer to Pacific scholars, and to the anthropology of mining?
Everyone knew Bougainville was important when it happened, and there is a large literature on the conflict — often written in the heat of the moment — recording the events that transpired. Given this crowded terrain, it’s fair to wonder whether Kristian Lasslett’s new book State Crime on the Margins of Empire: Rio Tinto, The War on Bougainville and Resistance to Mining can add anything new. The answer is: “yes.” Lasslett’s book is a remarkable and extremely valuable addition to the literature on this area. Written from a Marxist perspective, it uses impressively detailed original research to present a fresh take on the Bougainville conflict, one that is highly critical of the existing consensus about what happened on the island. Continue reading →
For those of you who actually read Hegel’s Phenomenology in its entirety it will not come as news that there is a chapter on physiognomy & phrenology, but if you are like me and never made it that far on your first try, discovering his unique approach to criticizing these pseudosciences for the first time is quite an eye opener. I have been listening to Jay Bernstein’s two-semester course on the Phenomenology ever since Ann Stoler mentioned it in her conversation with Rex and I absolutely love it. In his lecture on this chapter Bernstein draws on Alasdair MacIntyre’s essay “Hegel on faces and skulls” which can be found in the book Hegel on Action and I thought Savage Minds readers would be interested in a summary of MacIntyre’s argument, especially since he makes an important comparison to the kind of neuroscience reductionism which is still so popular today. (And which is the whole raison d’être for the wonderful Neuroskeptic blog.)