Alex Golub is an associate professor of anthropology at the University of Hawai‘i at Mānoa. His book Leviathans at The Gold Mine has been published by Duke University Press. You can contact him at email@example.com
At this point the debate about Alice Goffman’s book On The Run looks something like this:
Goffman writes a successful ethnography.
Journalists are peeved that Goffman followed social science protocols and not journalistic ones.
Journalist verify that Goffman’s book is accurate.
Journalists remain peeved that Goffman followed social science protocols and not journalistic ones.
Although I’m sure no one feels this way, I think this is a success for everyone: Goffman is more or less vindicated, her discipline demonstrates it can withstand external scrutiny, and journalists do what they are supposed to do and take no one’s words for granted. In this clash of cultures, I think both sociology and journalism can walk away with their dignity intact.
There are still some outstanding issues, of course. One is Goffman’s claim that police checked hospital records looking for people to arrest — something I’d like to deal with later on. Here, I want to focus on the claim not that Goffman was inaccurate in her reportage, but that she broke the law during her fieldwork.
This criticism comes from law professor Steven Lubet. Having loved Goffman’s book, I thought it would be easy to dismiss Lubet’s critique — especially the part where Lubet asked a cop whether details of Goffman’s book were true and the cop is like: “No we never do that to black people” and I was like: “Well I’m glad we got to the bottom of that, since police accounts of their treatment of minorities is always 100% accurate.” But in fact Lubet’s piece is clearly written and carefully argued and I found it very convincing. That said, how much of a problem does it pose to Goffman’s book? Continue reading →
I think I’ve written and thrown away three separate posts on the Alice Goffman debate trying to find something to say that people will find interesting. I personally don’t find the case to be very interesting, or to speak to core issues of what ethnography is or should be. In my opinion, the takeaway is: Goffman wrote a remarkable book at a remarkably young age, like all books it has some problems, and it is bearing an absolutely incredible amount of scrutiny fairly well. She did hard fieldwork and had to make hard choices writing her ethnography, and some people disagree with those choices. But that’s not an interesting theoretical problem. That’s just life.
The AAA recently unveiled its new open access book review forum the ‘Anthropology Book Forum’ (ABF) today. It’s an interesting project that has lots of positive things going for it: It’s open access, and the goal is to get book reviews out quickly. These are both good things. So I wish them luck.
It’s interesting to compare this new project to the Anthropology Review Database, an old (by web standards) initiative of Hugh Jarvis and Jack David Eller. The ‘ARD’ has been around for a long time, as you can tell from it’s ‘pre-css’ look. In some sense, the ARD is more of a success than the ABF may be. It’s been running with a quick-turnaround model for fifteen years. It also explicitly uses a creative commons license, which the ABF does not.
But in some senses, the ARD demonstrates the potential pitfalls of the ABF. For instance: how many readers had heard of the ARD before reading this post? The ARD’s current low profile suggests that the ABF will need to work hard to draw eyeballs. In fact, since Eller seems to be the only person still writing reviews for the site, it seems one possible future for the ABF is that it be read and written by extremely low amounts of people. Continue reading →
(This invited post comes from Ståle Wig, a Ph.D. fellow at the University of Oslo. In the past Ståle has also run an excellent twopart interview with Paul Farmer here on Savage Minds, so check that out as well. When asked about his interests, Ståle writes that he “never became a proper Africanist, and is currently preparing Ph.D. fieldwork in Cuba.” -R)
On an August afternoon in 2008, around 50 first-year students gathered in a dusty old movie-theatre that was turned into a lecture hall, near the University of Oslo. As we came in to find our seats, an elderly man observed us curiously from a wooden chair under the blackboard. I had seen him before, in our assigned textbook, with his engraved features and unmistakable, soft white moustache.
That day I had come to my first lecture in anthropology. Fredrik Barth had come to give his last.
Much like our new subject, there was a mystique to the man by the blackboard. We were told that he was an influential anthropologist. Some of us had heard that in his golden years, his ideas engaged big shots like Giddens and Bourdieu. That he was at times strongly criticized, but also hailed as a reformer of the study of social life. But as we sat there waiting, none of us knew why, and what all that really meant.
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.
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 →
in the past Savage Minds has not been kind (at all) to Open Anthropology. This is the AAA’s faux-open access journal that present themed ‘best-of’ issues that are temporarily open and then go back behind a paywall. Over time the curation of these issues has gotten better, but serious problems still remain with the ‘journal’ — there are no permalinked URLs for the current (open) content, and of course that majority of the content on the site is actually behind a paywall — a bitter irony for a supposedly open access project.
This new issue on the Anthropocene is by Open Anthropology’s new editors Jason Antrosio and Sally Han. Jason has spent years earning cred with anthropology noosphere by producing great blog posts at Living Anthropologically and other blogs. As a result, I’m tempted to give Open Anthropology an easier time just because of my respect for Jason. But I’m not going to, because frankly the site still has a tremendous amount of problems. Hopefully, he and Sally will work on improving it as time goes on.
But enough kvetching — the Anthropocene issue that is currently up is quite good, with an excellent mix of four field approaches ranging from Franz Boas to Jim Roscoe. Go take a look — in fact, you may want to download all of the articles right now. This Earth Day, Open Anthropology is making valuable resources about the Anthropocene available to all. Next Earth Day, they’ll be locked up tight behind a paywall.
I’m happy to announce the next number of the Savage Minds Occasional Paper Series, “Why Anthropologists Should Embrace BDS”. This number of the Savage Minds Occasional Paper Series is unusual for two reasons. First, this is the first SMOPS that is not a reprint of early pieces in the history of anthropology. Secondly, I am not the author of this piece, although the authors have assigned their copyright to me in order to give this piece a Creative Commons license. This piece presents in expanded and revised form material which originally appeared on the Savage Minds blog in June and July 2014. These guest blog entries, composed by two people writing under the pseudonym ‘Isaiah Silver’, are part of a wider discussion regarding the American Anthropological Association’s stance towards Israel. As such, this SMOPS is meant to provide a convienient, downloadable, citeable explanation of their position.
Divestment is an emotional — even explosive — topic for many anthropologists, and especially for Jewish anthropologists. To me, the most valuable contribution this SMOPS makes is not in arguing one side of divestment or the other. Rather, its value comes from the fact that it presents a picture — almost a mini-ethnography — of Israel that varies greatly from what Jewish American anthropologists such as myself were told about our homeland growing up. Regardless of where one stands on the issue of Israel, I believe that we as anthropologists have a professional obligation to see and know the full reality of life in Israel today, including evidence that contradicts many of our taken-for-granted ideas about that country. Challenging preconceptions in the name of truth is, after all, the fundamental duty of anthropological ethnography. As Jewish American anthropologists, we must work through these issues the ethnography presents. An incurious and uninformed support of Israel does not fulfill Jewish American anthropologists’ obligation to anthropology or Israel — and refusing to engage the issue at all is simply to give up on one’s identity altogether.
When Americans like myself say “anthropology” we usually mean “American anthropology” or — even worse — “American cultural anthropology”. But as the pretty much everyone in the world who is not American will tell you, there is a lot more to anthropology than just what Americans do. The World Council of Anthropological Associations is one of the key institutions seeking to raise the profile of the global anthropological scene. One of the key ways they do it is with their open-access journal Déjà Lu, which recently released its third issue. It’s great and you should read something in it now.
Déjà Lu is actually an anthology. Journals from around the planet select one article of their that they wish to feature, and contribute it to Déjà Lu, who then publishes it in open access format. The result is a scrumptious multilingual smorgasbord of anthropological treats.
American journals are heavily represented on Déjà Lu, since they are a large part of world anthropology. But there is a lot else on hand as well and the journal is a great way to discover new pieces to read, as well as new journals to follow, even if you are an ashamed monoglot like me. Suomen Antropologi usually keeps its content locked up pretty tight, but you can download Tim Ingold’s Westermark Lecture (like to PDF). SITES is a Pacific journal I’ve known about for a long time, but I would have missed it’s new issue on whakapapa if it wasn’t for Déjà Lu. And that’s really just the start.
Your interests are probably different than mine, so why don’t you go stroll over the Déjà Lu’s site and see what tickles your fancy?
One of the great things about running a well-established blog is that you can just cold-call interesting people and ask to interview them, and they’ll say yes. Verso Books has had a long history of publishing works which have has a tremendous impact in anthropology, and so I’d always tried to stay up to date with what the press was doing. When it began selling ebooks directly through its website and offering them at discounted prices through sales, I got curious about what their plan want to keep their independent, progressive press operating in an era of Reduced Everything. I was very lucky, therefore, to have a chance to speak to the managing director of Verso, Jacob Stevens, who talked with me about Verso’s plans and future directions.
I came away from this interview tremendously impressed with Stevens and Verso more generally. Stevens’s strategic vision is remarkably clear and focused on what the key commitments of progressive publishing should be. At the same time, he’s thought outside the box in many ways — looking to journal subscriptions as a model for direct sales of monographs, or taking the lessons of the music industry and applying them to publishing. I think you’ll really enjoy this interview and the light it sheds on Verso’s plans for the future, and the state of independent publishing today.
AG: Let’s start by talking about your Christmas sale. That seemed to be a pretty major statement by Verso. The discounts were incredibly steep and the selection was very good. Could you tell why you decided to do that sale, how successful it was, and its role in your publishing strategy?
JS: We initiated a redesign of the website in 2008, always with the aim of launching a strong direct sales channel. That finally came about in March last year, and we took three decisions to try and make sure that it was a success and that it was noticed. The first one was to bundle ebooks with print. The second one was to offer discounts, and the third was to offer free shipping. Essentially, we were competing with Amazon.
NSF recently awarded the latest round of the NSF GRFP, aka the National Science Foundation Graduate Research Fellowship. These awards are given to graduating anthropology undergrads or first year graduate students. To make a long story short, they are very prestigious, pay for most (or all) of graduate school, and prove to grad schools and future funders that you are For Real. These awards set you up for success. So who got them and who didn’t says a lot about our discipline and where it’s going. So: what do they tell us?
It can be a bit confusing navigating around JASO’s site, but it’s definitely worth your while. Their latest issue is on sexual harassment in the field, a topic that has been the topic of increasing attention in the blogosphere and and the discipline more widely. On this score, JASO couldn’t be more relevant to what’s going on in anthropology today.
As someone interested in the history of anthropology, however, it’s really in the back issues (over twenty five years of them) that JASO really shines. Here, the journal shows how a small group of people embarked on a shared project can create. The ups and downs of the department are recorded in every issue — book reviews show you what the department thought of the outside world, while obituaries help it mourn its own. I feel like a biography of Godfrey Lienhardt could be written out of just these back issues alone. It’s rich stuff to explore, and its all open access.
Ultimately, the quiet way JASO publishes its material may not result in a tremendous ‘impact’ of the sort that audit culture likes to see. But that’s ok. A quick look at the list of contributors make it clear that this journal is not just a platform for producing scholarship, it’s a platform for nurturing scholars and reproducing institutions.
Go dig around the site — it’s a rich enough archive that I’m sure there’s something there to tickle your fancy or to underwrite a teachable class example.