Around the Web Digest- August 28

Hope readers in the U.S. are having a great Labor Day (aka your annual state-mandated day off from the crushing reality of capitalism)! Here are your readings for the week!

Is your groundbreaking ethnography not informing public discourse as much as you hoped? Peter Taylor-Gooby turned his research into a novel. Literary ethnographers keep doing your thing!

I am still weak from Beyoncé’s visual album Lemonade, but did you catch any of the references to Yoruba and the representation of the Orisha, Oshun? 

As Boliva recently passed Law Nº 807, the “Gender Identity Law” that provides a wide-range of legal protections for transgender and transsexual people in the country. The law providing a contrast in international LGBTQ rights discourse that focuses on same-sex marriage and decriminalization of homosexuality.

August 31, 2016 marked the 64th Anniversary of the “Criminal Tribes Act” in India. However, these communities still face stigma from police and structural barriers to resources.

Perplexed by an enthusiastic “YAAASSSS” from the young people in your life? Dive into the queer history of “YAS” and its recent appropriation in popular culture.

Skid Row in Los Angeles exposes the loophole that intense poverty and over-policing have on each other, as witnessed by sociologist Forrest Stuart.

See you next week!

Language, Power, and Pot: Speaking of Cannabis as Medicine

By: Elisa (EJ) Sobo

The US cannabis landscape is shifting quickly, and so is the way we talk about the plant and its uses. The push to end its prohibition has entailed a proliferation of stakeholder groups, each with its own labeling preferences. Interviews with Southern Californian parents using marijuana medically for children with intractable epilepsy (pharmaceutically uncontrolled seizures) taught me that what’s in a name matters—a lot. How it matters differs depending on who is talking, and what he or he seeks to accomplish when it comes to this plant and its products.

Cannabis—marijuana—has many medical applications, including for epilepsy. Parent interest in this rose sharply when CNN profiled its success with a child in Denver. However, little scientific research has been done with the plant (its legal classification makes that tricky), so doctors generally will not assist parents proactively in regard to its use. Word of mouth, online resources, and purveyor promises are often all that parents have to go by as they work out dosage and other aspects of their child’s cannabis regimen. My research explores how they manage this, which has implications for our understanding of how regular citizens contribute to biomedicine’s knowledge base and therapeutic tool kit. Findings also may be used to help improve service provision for these vulnerable families. Continue reading

Chicago’s “Trigger Warning” Letter Is very un-Chicago

Jay Ellison’s recent letter on trigger warnings made the rounds of social media late last week, and this week the story continues to circulate. It’s a topic that hits close to home for me. I have two degrees (MA and Ph.D.) from Chicago. As a student, I worked part time in the Social Sciences and Humanities division and full time in Physical Sciences, punching down cross connects in building basements and visiting faculty offices to explain what ‘the web’ was. I sang the Sunday service in Rockefeller chapel, was married at Hillel, and had the reception at Ida Noyes (long story). At one point when I was writing up my Ph.D., working part time, and serving as the Starr Lecturer in anthropology, I joked that I was student, staff, faculty, and alum — simultaneously. I’ve been told that my latest book is featured on the front table of the Seminary Coop. What could be more Chicago then that?

That said, there are many people more connected to the university than I am. I am just an alum. But I still feel connected to my alma mater. That’s why I’m writing this letter to argue that Ellison’s letter is on the wrong side of this issue in general, and in violation of our university’s long-held academic values in particular.

In some sense, Ellison’s letter has little to do with Chicago itself. A newcomer to the university, Ellison is a full-time administrator with no faculty appointment (as far as I can tell) and, worse of all, has a Ph.D. from Harvard: A light-weight, blue-blooded institution which all true Chicago grads recognize as far more concerned with maintaining its cultural capital than letting scientia crescat and vita excolatur (of course, it could be worse — he could be from Yale). Continue reading

“That” Moment of Clarity

Over dinner at a cozy beachfront restaurant in Florida, my dear friend from Costa Rica sadly talked about the devastating Orlando shooting that killed 49 people and wounded 53 others on a Latin theme night at the gay nightclub Pulse on June 12. As our conversation continued, she became more exasperated and eventually bewailed, “But these are my people!” For her, she went on, the heartbreak from the tragedy was the moment when she intensely felt her identity as a gay Latina for the first time. It was the moment she started to feel the strong impulse to stand up with other gay Latinx.

Another dear friend of mine Veronica Miranda, who started the organization “Coalition of Anthropology Students of Color” with me, once told me that it wasn’t until she left California for an anthropology graduate program in a staunchly conservative state when she became politicized. As she told me, “I never considered myself a person of color until I moved here and went to school here.” It was the moment when she came to the fuller sense of her identity as a Latina anthropologist. It was also the beginning of her advocacy for anthropology students of color.

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We’re Hiring a Social Media Intern!


We’re hiring! Are anthropology blogs and news part of your daily intake of internet media? Are you Twitter/Facebook/Instagram savvy? Then we’re looking for you!

Savage Minds is currently looking for a Social Media Intern.

The responsibilities of the Social Media Intern include sharing new and topical anthropology blog articles, anthropology-related and anthropology-relevant news articles, journal abstracts, memes, photos, etc. through our social media outlets (e.g. Twitter, Facebook, Instagram), while maintaining a sort of social media voice or personality for Savage Minds (e.g. a sense of humor).

Ideally, the Social Media Intern already consumes of these sorts of media and has the spare time to fit in the sharing part. Undergraduates and recent graduates are highly encouraged to apply. (Speaking from experience, I did my internship with Savage Minds in my time between finishing my BA and starting my PhD.)

Unfortunately the job does not pay (money), but social capital is almost guaranteed (only valid with those that are impressed by an affiliation with Savage Minds). Savage Minds is willing to provide letters of recommendation after six months of service. Additionally, and perhaps most importantly, after 12 months of service, the Social Media Intern has the opportunity to become a full-time writer for Savage Minds (which is what I did).

Applicants should email me ( with a short paragraph about who you are and why you’re qualified, a recent CV, and links to your social media accounts.


Around the Web Digest- August 21

Hi everyone! Hope your first days of class are going well! (If your first week of class is not going as well as you hope…may I suggest becoming a farmer?)

Here are some readings for the week!

Donald Trump loves to spread the gospel of American exceptionalism, however much of his goods are manufactured outside of the U.S. Jakarta Post publishes a photo essay about the irony of producing political souvenirs in Indonesia.

NPR interviews McGill University anthropologist Gretchen Bakke about her book The Grid: The Fraying Wires Between Americans and Our Electricity Habit and how the U.S. is failing to embrace new energy infrastructure.

As a rare book collection from occupied East Jerusalem moves to West Jerusalem, archaeologists and activists worry about the political ramifications of moving Palestinian artifacts.

As the U.S. National Parks gears up for their first centennial, the racist history surrounding the National Parks has come into light. From the hunting grounds of wealthy white men and the displacement of indigenous groups in the name of conservation.

University of Chicago has caused much controversy surrounding their denouncement of “safe spaces”. Many have espoused the necessity of safe spaces for teaching students who experienced trauma. However, the question remains who is safe in these “safe spaces”?


Local Chicago activist Charles Alexander Preston

See you all next week!

Anthropology Students of Color

When I was an anthropology graduate student, I often found myself in an ambiguous place as someone who isn’t white. I swallowed my words, one too many times, about “race” issues in didactic discussions and any departmental occasions, because I felt that I wasn’t “colored” enough to express my disagreement with the rest of the mostly white room.

I knew I wasn’t white, but I knew I was “Asian,” as society has plentifully reminded me all along. I have belonged to this category ever since I came to the U.S. 20 years ago. Besides all the name-calling targeting Asians, I have received absurd treatments in public places. I was called “that,” as in “where did you get that?” which a random white dude asked my white male friend while pointing his finger at me. Restaurant servers sometimes seem to have difficulty approaching me, as they lock their eyes onto my husband (who is white) while taking our orders or explaining their specials. And let me just verify that I don’t I look spectacularly eccentric or weird to drive people away. But such incidents happen, as if I were some mute and visible oddity, because, let’s be honest, I do look Asian.

It’s not that I was pretending to be white and trying to work my way from the ambiguous place to whiteness, while sitting through those graduate school conversations about race. I was already aware that describing myself as “non-white” itself is deeply problematic because it conforms with the idea that “white” is the standard bearer of our social world. But my silence in the discussions of race for me was, in part, a product of the positioning of Asian Americans as the “least” oppressed in the racial hierarchy according to dominant discourses of race. Ironically, my voiceless existence would put me right back in the stereotypes of Asian women: quiet and subservient.

But I also suspect that my silence had something to do with graduate training in anthropology.

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Around the Web Digest- August 14

Hey everyone! Hope you are enjoying the last few days of summer before the academic grind starts for another year. Here are your readings for the week.

Akemi Johnson details the contested and racialized history of the term hapa in Hawaii. Identity, colonialism, immigration, and cultural appropriation all coalesce into what it means or does not mean to be hapa.

For those interested in gender and medical anthropology,  Buzzfeed reports on why some transgender activists in Japan are pushing to keep “gender identity disorder” among their psychiatric professionals.

Picking your own produce straight from the field may sound like a fun day for the family, but not the families of farmworkers who work in dangerous conditions and for low wages every other day of the year.

Multispecies ethnographers can enjoy the interplay of oysters, climate change, and sea farmers in Connecticut cough Anna Tsing? cough

What do you do when gentrification comes from within your own community? Citylab analyzes “gentefication” within Latino neighborhoods and the conflicts between keeping cultural heritage and displacing low-income residents.


See you next week!

Paul Friedrich, Dennis Tedlock, and Generational Change in Anthropology

(update: I incorrectly spelled  ‘Tedlock’ in the title of this post when it first went lived. This has now been corrected. Apologies.) 

It seems like I’ve been writing a lot of obituaries lately. Between Elizabeth Colson, Edie Turner, and Anthony Wallace and Raymond Smith, I’ve spent a lot of my time thinking about the past. Now, in close succession, we have also lost Paul Friedrich and Dennis Tedlock. It’s sad to record these passings, but I take some consolation in the fact that the people we remember have been so productive and matter so much to the people who mourn them — the world is richer for them having been in it. But in remembering these two today, I also want to talk briefly about how our discipline is changing, and what these demographic shifts might signal for anthropology’s future.

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A seat at the bar: Issues of race and class in the world of specialty coffee

For the third installment of the anthropologies food issue, we have an essay from William Cotter and Mary-Caitlyn Valentinsson.* –R.A.

From a Caffeinated Elite to Average Joes

If you’re in academia, you probably have a very close relationship with coffee. For most Americans, coffee feels like a necessary part of our day, crucial to our higher-order cognitive functioning. Coffee has been a staple in American households and workplaces for over 100 years, and coffee as a commodity is one of the most widely traded and profitable items on the international market (Pendergrast 1999). In early 19th century, coffee served as a strong index for the elite classes of American society. It was expensive, often challenging to obtain, and was consumed primarily within prestigious social circles. However, the increasing reach of white European imperialism and the fine-tuning of the mechanisms of colonial trade and exploitation led to such resources becoming accessible to a wider range of consumers. In less than a century, the notion of coffee as a beverage consumed in the drawing rooms of the upper crust eroded. Coffee instead became a ubiquitous fixture of the American working class, tied to notions of cheery productivity and the booming prosperity of the American labor force (Jimenez 1995).

Figure 1
Source: Mitch O’Connell.

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Rethinking Pedagogy of Race in Anthropology, Part 2

[Continuing from Part 1]

Thinking about my experience of teaching race, I feel that I fell short when it came to conveying to my students what “race” has meant historically, and how white America has produced various racial divides by weighing which group of color is better or worse than the others. I didn’t think about articulating the two seemingly conflicting facts about race – 1) the biological/genetic explanation of “racial” differences is unsound and thus should be rejected, at the same time; 2) we must not deny the social realities where people of color have lived with their “racial” categories/identities. Inevitably, when I say “we’re all Homo sapiens” to someone who doesn’t have a good grasp of racial history, what gets tossed out of the window are the differences among us humans, not to mention the long social processes through which powerful oppressors have assigned detrimental social meanings to these differences.

As late Sidney Mintz always asserted, the discipline of anthropology needs to be grounded in history. If anthropologists are to claim to be experts on race – and teach about it – I argue that they should also be able to teach larger histories of racism. After all, the collective experiences specific to different groups of color are different symptoms of the same problem. As Scot Nakagawa insists, for example, the liberation of African Americans is intimately tied with the liberation of all other people of color in the United States. Understanding larger racial histories can help us all see how these different symptoms have been created, not to mention how white supremacy has been produced within broader racial hierarchies. In this way, it can become unacceptable to be coy or disingenuous about the fact that white supremacy has been the law of the country, which also has shaped minds and perceptions about people of color. Understanding larger racial histories can help build solidarity among all people of color for anti-racism. We need more conversations, like “Building a Culture of Solidarity,” “Latino and Asian American Solidarity,” “How Multiracial Alliances Help End Discrimination,” and “How Black, Latino, and Muslim College Students Organized to Stop Trump’s Rally in Chicago.”

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What does it mean to decolonize anthropology in Canada?

By Zoe Todd

I have an ambivalent relationship to Anthropology. And an even more ambivalent relationship to the idea of decolonizing it.

I work in Canada. I am from Treaty Six Territory in central Alberta, from a city that bears the nehiyawewin (Plains Cree, Y Dialect) name amiskwaciwâskahikan. I am Métis on my dad’s side of my family, with roots that stretch back to Métis communities throughout present-day Manitoba, Saskatchewan, and Alberta. I offer this introduction so that you can place who I am, who I am related to, and which territories I am bound to through movement, stories and time. I do so in order to ensure that readers and interlocutors can locate my knowledge in its own complex relationality to the places that I and my ancestors come from and moved through. I also provide this information to foreground the focus of my piece, which is a meditation on the visceral decolonization of the academy – and anthropology—here in Canada.

I had planned to write a post about the challenges of bringing Black and Indigenous scholarship into the classroom and into our published work in Canada, a country convinced of its moral standing and human rights excellence, yet which is regularly and wilfully blind to its vexing colonial violence. But a young nehiyaw (Cree) man, twenty-two year old Colten Boushie from the Red Pheasant First Nation, was shot and killed on a prairie farm in Saskatchewan last week after he and his friends sought help for a flat tire. And everything I think about this weekend as I write this post keeps coming back to this horrific death, and the inter-related realities of Black and Indigenous death at the hands of police and settlers, and the erasure of Black and Indigenous scholarship here in the lands within which we teach anthropology across Canada (and across the border in the United States). And I keep thinking about the logics and structures of academia as ‘white public space’ (Brodkin et al 2011) which produce narratives that normalize and even obscure the life and death of racialized peoples in favour of an undeniably white canon that resuscitates and re-animates white bodies into our classrooms ad nauseum (as Sara Ahmed so succinctly describes here). Continue reading

Anthropology and Organisational Change: Gillian Tett’s The Silo Effect

Panda? No, I’m a Dog!

Classification and world making are the core concerns of anthropology. In- groups and out- groups, borders and boundaries  are the frameworks of  social and political order.  Sorting Things Out, as Bowker and Star put it,  or the social practice of classification is essential for  understanding how all kinds of organisations function in the contemporary world. It  can also provide a platform from which to change them.

Gillian Tett, an anthropologist and Financial Times journalist, makes this claim forcefully in her recent book. The Silo Effect. Why Every Organisation Needs to Disrupt Itself to Survive explores what happens when institutions become too entrenched in their own worlds to be able to see what lies outside them. Closed, self referential networks where socially constructed truths prevail and established ways of doing things are never challenged amount to silos which stifle innovation, limit adaptiveness and lead to organisational failure. Continue reading

Archiving for the longue durée (Tools we use)

Do you backup? Good. But not good enough.

First, lets talk about backup. A good backup strategy should be regular, redundant, and involve multiple locations. Regular, so that you don’t have to worry about whether or not you backed up your data the day, week, or month before you accidentally spill your soup on your keyboard. It should be redundant, so that if your backup drive was shorted out by the same thunderstorm that destroyed your computer you still have another copy. And it should involve multiple locations so that if a fire burns down your house there is still a copy of your most important stuff at your parent’s house.

There are lots of ways to make sure you meet these basic requirements. My solution involves:

I feel pretty good about this system. It may not be perfect, but it meets the minimal requirements I listed above. However, it isn’t good enough for me, and it might not be good enough for you either… Continue reading

Rethinking Pedagogy of Race in Anthropology, Part 1

Every time I see articles/essays about racial issues on media news, I often read through the comments posted from other readers to see what folks out there are thinking, and I occasionally get into heated debates with random online strangers. Some people may find it pointless to engage in conversations with bigoted individuals they don’t even know. But as I read more comments, I came to notice a pattern where the same rhetoric is repeatedly and pervasively used to dismiss racist incidents. And these strangers have no reservation in spattering around their reactions, as they call people of color oversensitive, whiners, over-reactionary, and reverse racists. They tell people of color, “Stop blaming white people for your own problems, focus more on assimilation, and get over the past!”

Who in the world taught these people about race and the history of racism??

Anyone teaching “race” would agree that it’s one of the toughest topics to teach. Looking back on the days when I taught introductory anthropology courses several years ago, I can still vividly remember the sense of dread while putting my lecture together. The university was in a relatively liberal pocket in the middle of a staunchly conservative state. The fact that the majority of the classes were filled with in-state conservative students shouldn’t have been much of a surprise. Still, it felt like I was going to a Thanksgiving dinner with a bunch of white Republican relatives – except that I had no choice. I had to go in there and talk about the social construction of racial categories and its devastating consequences.

My lectures on race began with a quick look at humans at the genetic/biological level. I felt that it was a necessary start for challenging the faulty biological basis of race before ushering the students into the most critical point – the social construction of racial categories. Subsequently I emphasized that we all belong to a species called H. sapiens, which is a single, highly variable species inhabiting the entire globe but has no biological subspecies or races.

What ironically resonates with this academic/scientific discourse however is the current perpetual colorblind narrative – “We are all humans, and so I don’t see any color and I don’t see you as a person of color! We need to abandon all racial categories!” This utopian post-racial sentiment profoundly dismisses the multiple histories of people of color in the U.S., as well as the histories of their struggles, sufferings, and courageous battles against oppressive white supremacy.

It’s not that my lectures on race completely left out the history of racism, as I briefly went over how racial categories and their given meanings came from white European colonialism and how they continue to be the root of contemporary racist climate. But with the limited amount of time allowed for the particular lectures, I spent too little time on the racial history, and ultimately perpetuated the colorblind post-racial rhetoric.

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