P. Kerim Friedman is an associate professor in the Department of Ethnic Relations and Cultures at National Dong Hwa University, in Taiwan, where he teaches linguistic and visual anthropology. He is co-director of the film Please Don't Beat Me, Sir!, winner of the 2011 Jean Rouch Award from the Society of Visual Anthropology. Follow Kerim on Twitter.
While everyone should be celebrating the monumental decision of the Supreme Court to recognize same-sex marriages, there is also something in there that, along with this weeks’ ruling on the Fair Housing Act in Texas, should warm the hearts of social scientists in particular. Both of these decisions, in different ways, have advanced the view that our understanding of the real world matters for deciding legal principles. In Obergefell v. Hodges Kennedy argued that the proper interpretation of the constitution, of what it means to be “equal,” is subject to shifting societal norms:
“The nature of injustice is that we may not always see it in our own times,” he wrote on Friday. “The generations that wrote and ratified the Bill of Rights and the Fourteenth Amendment did not presume to know the extent of freedom in all of its dimensions, and so they entrusted to future generations a charter protecting the right of all persons to enjoy liberty as we learn its meaning.”
This move towards looking at real world context (Obergefell) and consequences (Texas) in deciding the law just makes sense to us as anthropologists. But while we should welcome the way that these rulings increase the sway of the social sciences in shaping the law, we should also be cautious, for it remains an open question exactly what kind of social science will be held to be relevant in deciding legal questions. The move to include real world implications of the law received its biggest push from the law and economics movement and it is likely that quantitative research by economists and sociologists will continue to hold sway over qualitative work. Certainly several members of the Supreme Court remain quite ignorant about anthropological research on subjects like marriage. At the same time, however, these two decisions by Kennedy seem to establish important precedents for the inclusion of social science research in how we think about the law, and I think that’s a good thing.
Savage Minds has long been looking for an archaeologist whose writing would mesh well with our own (predominantly cultural anthropological) sensibility, and so when Uzma Rizvi guest blogged for us last August we knew we had found exactly what we had been looking for. We quickly asked her to consider joining the blog as a full time member. While interested, Uzma didn’t want to start until after the end of the school year. . . which has finally come around. So now it is with great pleasure that we welcome Uzma Rizvi, the newest addition to our team! We also would like to extend a hearty congratulations to Uzma on her recent promotion to Associate Professor! Below is a short bio from her academic homepage at the Pratt Institute of Art and Design in Brooklyn, NY.
I am an anthropological archaeologist specializing in the archaeology of the first cities. I teach anthropology, ancient urbanism, issues in new materialisms, critical heritage studies, memory and war/trauma studies, decolonization/the postcolonial critique, and social practice. My current research work is largely focused on Ancient India and Ancient UAE, both during the 3rd millennium BCE. Beyond these vast umbrellas of interest, I have a few distinct projects that have been occupying my research world of late. These include, but are not limited to, understanding ancient subjectivity and related to that, the idea of an intimate architecture; war and trauma in relationship to the urban fabric; and finally, epistemological critiques of archaeology that have emerged from my earlier work in postcolonial theory.
Pierre Bourdieu, in his famous critique of structuralism from Outline of a Theory of Practice, says:
only a virtuoso with a perfect command of his “art of living” can play on all the resources inherent in the ambiguities and uncertainties of behavior and situation in order to produce the actions appropriate to each case, to do that of which people will say “There was nothing else to be done”, and do it the right way.
Two recent headline-grabbing stories, Caitlyn Jenner’s Vanity Fair cover and Rachel Dolezal getting outed by her parents as “white,” have served to highlight the limits to virtuoso performance: the boundaries our society places over the individual’s ability to perform gender and ethnicity. 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.)
First of all, a big “Thank you!” to everyone who responded to the Savage Minds Reader Survey. Over the one month the survey was up Google tells us that we had 31,003 people visit the site1, but of those only 6,255 were returning visitors. It is that second number we want to target, since we aren’t really interested in the people who randomly end up on the site because they are Googling “jewish glam rock” or “origin sexy librarian” (although we’re happy if they become regular readers after ending up here). The fact that 430 people responded to the survey means we got about 7% of the regular readers during that period, which is fantastic. Of those almost half left their email to be entered in our prize drawing. The lucky winners have already been selected and (hopefully) notified of their prizes.
If you’d like to look at the survey results directly, take a look here. In this post I’m going to summarize some of the demographic data and information on how people use the site. At least one or two more posts will come later on with more information on the qualitative answers, and the data on employment and student debt, etc. Continue reading →
“…in boxing as in conversation, in exchanges of honour as in matrimonial transactions, presupposes an opponent capable of preparing a riposte to a movement that has barely begun and who can thus be tricked into faulty anticipation.”1
Savage Minds is happy to announce the selection of our new “around the web” intern, Rebecca Nelson!
Rebecca Nelson is a Ph.D. candidate in cultural anthropology at the University of Connecticut. Her research focuses on volunteer tourism in Guatemala and how it is opening up new avenues for tourists and hosts to develop more cosmopolitan understandings of the world (as well as opening up new forms of friction over the circulation of knowledge). One of her claims to fame is that her image appeared in the Quetzaltenango paper El Diario, to her surprise, with the caption “Tourists Disappointed By Lack of WiFi in Parque Central.”
She’s about to submit the first draft of her Ph.D. thesis this week, so she won’t start posting weekly roundups till the 8th, but if you come across anything you’d like to bring to her attention you can email her at Rebecca.firstname.lastname@example.org
AAA Executive Director, Ed Liebow, recently posted an Anthropology News editorial on the controversy which flaired up after they posted Peter Wood’s Anthropology News piece “Ferguson and the Decline in Anthropology.” In his editorial Liebow asks why the discussion about this piece has occured on Social Media and Blogs, not in the comments on Anthropology News itself:
Alex Golub presented a thoughtful counter-argument to Wood’s post on Savage Minds, pointing out why Wood is fundamentally misguided. I think he appropriately recognized a teachable moment, and effectively countered Wood’s assertion about the absence of evidence concerning structural racism. What I want to know is why Twitter? Why Savage Minds? Why not comment in Anthropology News?
In an effort to cut through a lot of hot air being blown on the internet I recently argued that race (and gender) is a “technology of power.” I would like to follow that up with an argument that belief is best understood as a set of social practices, not as an internally coherent ideological system. This is because a large number of seemingly well-intentioned people on my timeline are arguing something along the lines of “we shouldn’t let Islam of the hook for terrorism.” In my previous post I argued that we should endeavour to engage the best arguments that we disagree with, not those easiest to dismiss. This is one reason I haven’t engaged this particular argument before. At first blush it strikes me as little more than laughable “clash of civilizations” Islamophobia (not that Islamophobia is funny). However, some recent discussions have convinced me that there might be a more anthropological version of this argument which is worth a more serious discussion. This argument has two parts: (1) that we should take people’s ideas seriously, including those of violent extremists, and (2) that we should not erase difference by arguing that all forms of violent extremism are the same (i.e. by arguing that not all, or even most, violent extremists are Muslims). I think few anthropologists would take issue with either point, but in so doing we would still not end up in the same place as those making these arguments.
While this Slate article uses the recent news about Brian Williams as a hook, I think the advice it gives is very useful for anthropologists doing fieldwork. Whatever you think about Brian Williams, there is more and more evidence that human memories can’t be trusted. This is important for anthropologists who often rely upon their memories as a research tool. The article gives some good advice for avoiding that problem, much of which most anthropologists are probably already doing (keeping notes!) but it helps make clear just how important these practices are.
After decades of well-documented, prominent cases of memory distortion, people whose professions put a premium on facts and truth—journalists, politicians, business leaders, judges, lawyers, and public figures—should be aware of these limits. In fact, they have a responsibility to understand the fallibility of their memories and to take steps to minimize memory mistakes. If you are relying exclusively on your own memory when saying anything of consequence, especially when someone’s reputation is at stake, you must think twice.
I especially like the point that our most vivid and frequently recalled memories may be the most subject to distortion because “each recounting has the potential to introduce new distortions.” Worth keeping in mind!
I think there are two very different ways of talking about race and racism which frequently get conflated, and I think this confusion is responsible for a lot of wasted energy in various online debates. The same goes for discussions about gender and sexism. On the one hand we have a moralistic view of racism/sexism. This view seems more likely to be held by people who are decrying accusations of racism/sexism than by those who try to call attention to them, but not exclusively. Those who call out racism/sexism, on the other hand, are more likely to be talking about race/gender as technologies of power which work to systematically marginalize certain voices (and certain lives) than they are to be accusing anyone in particular of being immoral.
With Dick Powis now a full time contributor, Savage Minds is looking for someone to fill his shoes as our Around the Web editor. This position is called an “internship” because we see it as a way to cultivate new talent. (Also because it isn’t paid, but then nobody here is paid.) Doing the weekly roundups is not only a great way to force yourself to pay closer attention to the anthro blogosphere, but it also gives you a seat at the table behind-the-scenes at Savage Minds, helping select guest bloggers and discussing the future of the blog. Interns are encouraged to blog as well – but it isn’t required. Full time contributors like Dick Powis and Matt Thompson started out as Around the Web interns, but there is no requirement to stick around more than a year if you don’t want to. (We hope you do…) Continue reading →
[The following is an invited post by Ritu Gairola Khanduri. Ritu is a cultural anthropologist and historian of India. She is Assistant Professor of Cultural Anthropology at the University of Texas, Arlington. In addition to her research on media, she is currently completing a book on Gandhi and material culture. Research for Caricaturing Culture in India has been supported by the Social Science Research Council, the Fulbright Foundation, the Institute for Historical Research-Mellon Foundation and the Wenner-Gren Foundation’s prestigious Carley Hunt Postdoctoral fellowship.]
These past months have seen carnage of unimaginable magnitude. But none has attracted the outpouring triggered by the Charlie Hebdo killings. What have cartoons got to do with this?
For many, but not most of the world, the experience of freedom is now salient in speech and expression. In this struggle for freedom and rights, and its maintenance, cartoons have become the severest testing ground. We reprimand cartoons. We summon cartoons. We make demands on cartoons.