He sees you when you’re sleeping; he knows when you’re awake.
He knows if you’ve been bad or good, so be good for goodness sake.
-From the popular children’s song, “Santa Claus is Coming to Town.”
The tension. Stress. Anxiety! It was the night before Christmas and I couldn’t sleep. I knew he was watching. I was about six years old. My bedroom was right next to the living room, where the tree and the presents awaited morning light. I could hear the slightest noise that emitted from the room where our frenetically decorated electric masterpiece awaited its midnight visitor. I was sweating. I knew the rules. He was due to arrive at any moment. I knew that I was supposed to be asleep, and that I was running the risk of forfeiting all of my materialistic goodies if I failed to fall in line. It was hell. I just wanted to find a way to pass out so that I could sleep my way into the glory of Christmas morning.
Of course, the entire scenario was all in my mind; a cruel joke that my parents had played on me in order to control my behavior. It’s a little ridiculous, and a little insidious, this widespread cultural phenomenon known as “Santa Claus.” It’s ridiculous because year in and year out parents around the country tell stories about a white-bearded individual who flies through the air on a magical sleigh, pulled by flying reindeer, no less, delivering free stuff to kids around the world. The most unbelievable part? The magic sleigh? No. The flying reindeer? Nope. It’s the fact that this dude does all of this work without any expectation of getting paid. That, especially these days when money seems to rule above all else, is about as incredible as it gets.
But then we get to the insidious part. The whole idea of Santa Claus is twisted, if not a little cruel, because it is used as a form of social control. Kids are taught about the wondrous generosity of the old man who breaks into houses to leave free stuff…but then the carpet is pulled out from under them when they learn the catch. If you’re bad, you don’t get anything. The worst part of this is the fact that this form of social control is directed at our youngest members of society—those innocent, starry-eyed little angels that make up the lower ranks of our social order. All year, they are subjected to the watchful eye old a jolly old man who sees their every move. Santa Claus is the epitome of Foucault’s panopticon, embodied in a cheap red suit and a long white beard. Continue reading →
Anthropologists seem unusual in their desire to make the public think what they think. Other disciplines relate to the public differently — Classicists sigh endlessly about the anachronisms of Hollywood blockbusters, while for some philosophers the whole point is to be the kind of person the merely average can’t understand. But is there another discipline as obsessed with proselytizing as anthropology? I can’t think of one.
So here’s my question: instead of worrying that there isn’t enough anthropology out there, can we (as they say in video games) formulate victory conditions? Can we move from “there’s not enough public anthropology” to “this is how much public anthropology we want”?
It is 8:00 in the morning in Colorado. On the other side of the world a young Tibetan woman self-immolated at 2:00 pm today, Monday the 22nd of December 2014. Her name was Tsering Dolma (and her nickname was Tsepey). She was twenty years old. She was the 141st Tibetan to self-immolate in recent years.
Just for the fun of it—in the aftermath of President Obama’s announcement that relations between the U.S. and Cuba were thawing—I decided to revisit the conclusion to my now ten year-old dissertation in which I had done the academically forbidden: I gazed into my “crystal ball” to imagine the future. I laid out a couple of scenarios involving Fidel Castro’s dying in office or relinquishing the position while still alive. Then I outlined another scenario that resonates with today: Continue reading →
(The Institute for Critical Social Inquiry [ICSI] is a program getting under way at the New School for Social Research, where advanced graduate students and junior faculty will have the opportunity to spend a week at The New School’scampus in Greenwich Village, New York City, working closely with some of the most distinguished thinkers shaping the course of contemporary social inquiry (you can apply here — they have financial aid!). Its director, Ann Stoler is a historian/anthropologist whose work has had a tremendous impact on how anthropologists and historians think about history and colonialism. Her writing has also been one key route through which Foucault’s work has come to be known in anthropology. I talked recently with Ann about ICSI and ‘theory’ more generally. Here’s what we said -R)
Rex: So, tell me about the Institute for Critical Social Inquiry [ICSI].
Earlier this year I posted two informal student debt surveys here on Savage Minds as part of the Anthropologies issue on Student Debt. Both of these surveys focused on student debt in anthropology. Here at long last are some of the results. (Sorry for taking so long to get to this…I was writing a dissertation over the last nine or so months.)*
There was a lot of data to sift through. In this post I’ll discuss the first survey, which had 285 total responses. We’ll start with the highest level of education attained. Thirty-four percent have completed their MA. Thirty-three have completed their PhD, fourteen percent have completed an undergraduate degree, nine percent have completed “some grad school,” six percent have completed between one and three years of college, and another six percent chose “other.”
Fifty-six percent of respondents said they are not currently enrolled in college or grad school. Forty-six percent are enrolled. Two percent chose “other” when asked if they are currently enrolled.
In terms of current employment status, forty-five percent have a full-time job, twenty-two percent have a part-time job, nineteen percent are unemployed, and fourteen percent chose “other.”
The majority of responses came from socio-cultural anthropologists (59%), followed by archaeologists (18%), biological anthropologists (13%), and linguistic anthropologists (3%). Eight percent chose “other” when asked about their disciplinary niche within anthropology.
[Savage Minds is pleased to publish this essay by Melissa Rosario who is a Postdoctoral Fellow in Anthropology at Bowdoin College. Melissa is a cultural anthropologist interested in the politics of autonomy for Caribbean peoples and marginalized U.S. groups, particularly Puerto Ricans. She is currently writing a book tentatively titled Revolutionary Time: A Treatise on the Cultural Logics of Resistance in Puerto Rico and the Caribbean.]
These days, I have been thinking a lot about revolution. Names of places—Ayotzinapa, Ferguson, Staten Island—now immediately trigger an affective response in me as evidence of the unbroken chain of state repression against black and brown and indigenous bodies. I don’t want to rehash all the extremely apt analyses of all that has remained the same—women’s bodies remain marginal to our collective outrage; the prison industrial complex operates as the new Jim Crow; we are waking up to the violence of the status quo; there is an ironic distance between Obama’s position on Mexico as a uncivil state who must be held responsible for killing innocent youth while remaining silent on the murders of unarmed black youth—but rather to think about what has changed. To do that, we have to turn to the mass mobilizations themselves, the creative responses, the emotional outcry and think about how they move us towards another way of imagining our present predicament and our collective future. As a Diasporican and scholar of the Caribbean, I know that others have been spending their time trying to unthink concepts like revolution and sovereignty. While I agree that the way we understand these concepts need to be redefined, I want to push us in another direction, and ask, what might it mean to reclaim them through communal presence even amidst today’s radical uncertainty? Continue reading →
Jurafsky, Dan. 2014. The Language of Food: A Linguist Reads the Menu. New York: W.W. Norton & Company.
The Language of Food has always been one of my favorite blogs, and so when I heard that it was being turned into a blook, I leapt at the chance to review it. Having now read the book, I still like Jurafsky’s writing and approach, but feel the blog was occasionally unable to transition of the Internet and on to the page. And yet, despite the beefs anthropologists might have with the book, I find myself recommending it to non-academic friends both because it makes a fine read, and because it teaches some core anthropological lessons. It deserves a wide readership for the anthropological lessons it teaches and the delightful stories it tells along the way.
Last week I reported from #AAA2014 on the emergence of digital anthropology as a growing theme in our discipline and one in need of some legitimacy relative to anthropology’s traditional domains. Readers posed questions interrogating the worth of digital anthropology. What is it good for? What does it add? How should we define it?
I’ve been mulling over this question of what digital anthropology can do that is different from digital sociology or digital communications studies and the answer I came up with is problematic because it points back to these questions of jobs and disciplinary legitimacy. The next frontier for digital anthropology should be participatory design with the added challenge of translating participatory design into conventionally valuable works of scholarship. Continue reading →
Here’s an SM mini-quiz: Given your knowledge of anthropological fads, what year would you expect to see a book published which had section headings like “Power, Politics, and Dominance”, “Tactics of Survival and Counter-assertion”, and “The Problems of Contemporary Imperialism”? Take a guess and click below the jump for the answer.
As I settled in to browse the conference program for the 2014 annual meeting of the American Anthropological Association (just hours before I was scheduled to leave, natch), I was immediately struck by a common thread running through a slew of paper panels and workshops. This year anthropologists convincingly demonstrated that they have wholly embraced the Digital, it was everywhere from topics to methodological choices, technologies and communications.
Here’s a sample of what conference goers had in store:
ACTIV(IST) DIGITAL SCREENS: THE POLITICS OF DIGITAL IMAGING ACROSS CULTURAL BORDERS
DIGITAL ANTHROPOLOGY GROUP (DANG) BUSINESS MEETING
DIGITAL TECHNOLOGIES AND THE PRODUCTION OF ANTHROPOLOGICAL ETHICS
DIGITAL TECHNOLOGY, TRANSPARENCY, AND EVERYDAY FORMS OF POLITICAL ENGAGEMENT
CONFLICTED FANTASIES: ANTHROPOLOGY AND AFRICAN MEDIA CULTURES IN THE DIGITAL AGE
DIGITAL ANTHROPOLOGY AND CAREER MOBILITY: DO THESE GO HAND-IN-HAND?
SEEING ARGUMENTS: VISUAL ARGUMENTATION AND PRODUCTION IN THE DIGITAL AGE
DIGITAL DIASPORAS: AFRICAN MIGRANTS, MEDIATED COMMUNICATION, AND TRANSNATIONAL IDENTITIES
DIGITAL MEDIA AND THE PRODUCTION OF ANTHROPOLOGY: A DISCUSSION ON VISUAL ETHICS (PART 1: PRIVACY, ACCESS, CONTROL, EXPOSURE)
ANTHROPOLOGICAL KNOWLEDGE: ACCESS, CREATION AND DISSEMINATION IN THE DIGITAL AGE
DIGITAL MEDIA AND THE PRODUCTION OF ANTHROPOLOGY: A DISCUSSION ON VISUAL ETHICS (PART 2: ANONYMITY, VISIBILITY, PROTEST, PARTICIPATION, IDENTITY)
PRODUCING STORYTELLING IN THE DIGITAL AGE: NEW CHALLENGES
ON THINGS IMMATERIAL: DATA, USERS, AND PARTICIPATION IN DIGITAL TECHNOLOGIES
THE LIFECYCLE OF ETHNOGRAPHIC INFORMATION – CHALLENGES IN THE PRESERVATION AND ACCESSIBILITY OF QUALITATIVE DATA
NAPA Workshop: (FREE) Software for Writing and Managing Fieldnotes: FLEX DATA Notebook for PCs
RESEARCHING ANTHROPOLOGY AND ORIENTALISM IN THE ERA OF BIG DATA: ROUNDTABLE ON THE ARAB STUDIES Institute’s KNOWLEDGE PRODUCTION PROJECT
SMALL-SCALE, BIG DATA: A NETWORK SCIENCE APPROACH TO PRODUCING ANTHROPOLOGY IN SMALL-SCALE FOOD SYSTEMS
PRODUCING DATA, CRACKING DATA CULTURES
THE BIG DATA REVOLUTION AND THE FUTURE OF SOCIOCULTURAL WORLDS
MAKING ISLAM IN MULTIPLE MEDIA: INTERNET, THERAPY, ROMANCE, AND SCHOOLING IN THE FORMATION OF MUSLIM IDENTITIES
TEACHING ANTHROPOLOGY ONLINE: BEST TOOLS AND PRACTICES FOR E-LEARNING
Writing Ethnography: Experimenting on Paper, Experimenting Online
CASTAC BUSINESS MEETING (COMMITTEE ON THE ANTHROPOLOGY OF SCIENCE, TECHNOLOGY AND COMPUTING)
SOCIETY FOR HUMANISTIC ANTHROPOLOGY WORKSHOP ON UTILIZING FACEBOOK FOR ETHNOGRAPHIC RESEARCH
SOCIETY FOR HUMANISTIC ANTHROPOLOGY WORKSHOP. BLOGGING BLISS: WRITING CULTURE IN THE BLOGOSPHERE
Add to this the #AAA2014 tweet-up, constant updates on social networks and blogs (not to mention the email and instant messaging we all take for granted) and it is clear — there is no part of our professional lives that is untouched by the online. Research, fieldwork, methods, teaching, scholarly communications. Digital anthropology is a major development in our discipline and rightly so, humanity, our bread and butter, is potentially redefining itself in relation to these technologies. We can’t not study this stuff! Continue reading →
(Here’s a guest post from Sareeta Amrute. Sareeta is an assistant professor of anthropology at the University of Washington. She is currently completing her first book, Encoding Race, Encoding Class: an Ethnography of Indian IT Workers in Berlin (Duke U. Press). You can read more about her scholarship on her website)
Stuart Hall’s work is notable for the way it links biography, critique from within and of the ‘Left’, and a Marxian analysis of capitalism and popular culture. Hall passed away in February 2014, and is the subject of a series of talks on his life and work ongoing here in Seattle at the University of Washington. These remembrances inspired me to think more closely about Stuart Hall’s specific contribution to research methodology. Hall uses two sense of the limit to ground his research. First, he thinks through limit cases to question a given theorization. Second, he thinks at the limit to uncover what is not yet know about a particular case. The limit as research methodology has, to my mind, a very anthropological sensibility about it, since it uses empirical cases to talk back to establish categories, and at the same time, keeps newly developed conceptualizations open-ended. Continue reading →