Tag Archives: AAA

About the American Anthropological Association

You can help stop drastic cuts to NSF funding for anthropology

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.

Luckily, it is easy to tell your representatives what a lousy idea you think this is — head over to Vox Pop and follow their simple and easy process to send an email to your representative letting them know that you think anthropology and the social sciences deserve better.

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.

So take the time to click through this link and help support federal funding for anthropology. Thanks.

This Earth Day, read about the anthropocene at Open Anthropology

As our guest blogger John Hartigan has show, 2014 was the year of the Anthropocene for anthropology. Multispecies? So 2010. Ontology? So 2013. This Earth Day is a great time to start thinking about the anthropocene — and to make sure that concern and attention to climate change is more than just a fad for anthropology. A great place to start is Open Anthropology’s current issue on the Anthropocene.

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.

Anthropology’s Long Tail, or AAA 2.0

Does anthropology have a long tail? Maybe it does, but the head really is superior. Isn’t that the idea behind science anyways? The best ideas are the vetted ideas and the rejected ideas are put to rest for a reason. Or maybe its not there at all. But then again…

First a refresher is in order. “The Long Tail,” refers to the now classic article (2004!!) by Wired magazine editor, Chris Anderson. It gets its name from a particular kind of curve where one variable functions as the power of another. In Anderson’s classic example such curves are used to describe the business model of Amazon which trumped its competitors by selling “less of more.” Whereas bookstores had traditionally made their big bucks catering to customers in the green area of the graph, where more people were interested in fewer titles, Amazon is able to cater to the so-called Long Tail, the yellow area where products are more diverse and demand is low. Why does this matter? The yellow area is actually larger than the green area. Hence, cha-ching –> $$$

Long tail
‘Picture by Hay Kranen / PD’
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Friction and the Newsing of Anthropology

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?

While I can’t speak for Alex, I’d like to try to answer this question. Continue reading

From #EbolaBeGone to #BlackLivesMatter: Anthropology, misrecognition, and the racial politics of crisis

[Savage Minds is pleased to publish this essay by Thurka Sangaramoorthy and Adia Benton. Thurka Sangaramoorthy is an assistant professor of anthropology at the University of Maryland. She is the author of Treating AIDS: Politics of Difference, Paradox of Prevention (Rutgers University, 2014). Her work on race, health, and inequality in the US has appeared in Medical Anthropology and Human Organization. Adia Benton is an assistant professor of anthropology at Brown University. She is the author of HIV Exceptionalism: Development through Disease in Sierra Leone (University of Minnesota, 2015). Her writing on the West African Ebola outbreak has appeared in Dissent, The New Inquiry and Cultural Anthropology’s Hot Spots series.]

Almost five months into the epidemic, on August 8, 2014, the World Health Organization (WHO) declared the Ebola outbreak in West Africa a “public health emergency of international concern.” Military and police responses — both international and national — played a crucial role in responses to the epidemic. A few weeks later, on August 20th, the Liberian military quarantined residents of West Point in the capital city of Monrovia without advance warning, essentially cutting them off from food and supplies and causing thousands of residents to clash with troops and riot police. Images surfaced of troops firing live rounds and tear gas and viciously beating back residents who challenged the lockdown. Military-enforced quarantines around entire districts of Sierra Leone and the shift of power from the ministry of health to the ministry of defense were key features of its Ebola response.

Across the Atlantic, on August 9, 2014, 18-year old unarmed Michael Brown was shot to death by police officer Darren Wilson in Ferguson, Missouri. Peaceful protests and civil disorder ensued in the following weeks, prompting the governor to declare a “state of emergency” and call on local police and the National Guard to control protests and maintain curfews. Greater public attention was placed on the increasing militarization of local police forces as the grand jury, which was convened to hear evidence of the circumstances surrounding the death of Michael Brown, reached a decision not to indict Officer Wilson. Continue reading

Reflections on the AAA Die-in as a Symbolic Space of Social Death

[Savage Minds is honored to publish this essay by Faye V. Harrison who is currently Professor of African-American Studies at the University of Illinois at Urbana-Champaign, and President of the International Union of Anthropological and Ethnological Sciences. She is the author of numerous articles and books, including the landmark volumes Decolonizing Anthropology: Moving Further Toward an Anthropology for Liberation (American Anthropological Association, 1994) and Outsider Within: Reworking Anthropology in the Global Age (University of Illinois Press, 2008).] Continue reading

#BlackLivesMatter and #AAA2014: Die-In, Section Assembly Motion, and the ABA Statement Against Police Violence and Anti-Black Practices

On Monday, December 8, 2014, the Association of Black Anthropologists issued a Statement Against Police Violence and Anti-Black Practices. The Statement followed from recent events in the USA discussed and acted upon at last week’s annual meeting of the American Anthropological Association in Washington, DC (#AAA2014): a die-in held on Friday, December 5 at 12:28 pm in the main lobby of the conference hotel, and later that same day, a section assembly motion on Michael Brown and Eric Garner, racialized repression and state violence was presented and approved by the AAA membership at the AAA business meeting. The die-in was planned and motion drafted Thursday by a group of anthropologists at special sessions on Ferguson, racism, and violence; this organizing work continues at the #BlackLivesMatterAAA website. Both the Statement and the Motion are published in full below.  Continue reading

Ethics, Visual Media and the Digital

As c.10,000 anthropologists descend upon Washington, D.C. this week for the annual American Anthropological Association conference, my colleague Jonathan Marion (University of Arkansas) and I, alongside an international cadre of researchers, have joined a long-standing conversation about the relationship between digital cultures, visual media and ethics that will fully manifest on Saturday, but that exists online in multiple forms too (more below). That conversation is a complicated one, known to induce frustration, confusion, feelings of helplessness, despondency and, at times, defiance among those who engage in it. By this I refer to the business of negotiating (1) the ethical implications of our own research programmes, (2) the experience of formal ethical review, and (3) ethical issues borne out of the everyday actions of our communities of study. Such ‘business’ is seemingly made even more complicated when digital and visual media are brought into the fold.

Indeed, more than ten years ago Gross, Katz and Ruby published Image Ethics in the Digital Age, a pioneering volume whose topical concerns – privacy, authenticity, control, access and exposure – are arguably more conspicuous now than in 2003. Today, their complexities appear to be extending as digital interactions themselves extend, and the consequence is an inevitably fraught landscape of practice with debatable outcomes.

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Anthropologists Respond to Frequently Asked Questions About a AAA BDS Resolution

We would like to thank the editors of Savage Minds for inviting us to kick off this important conversation on a potential AAA resolution in support of BDS. Over the past four posts, we have tried to highlight some of the key reasons for why anthropologists in particular should honor the call to boycott that was originally issued by a united Palestinian civil society in 2005. From our analysis of the role archeology plays in the dispossession of Palestinians to our overview of historical boycotts within the AAA and discussion of academic freedom, we made the case that BDS is the only sensible, effective, and appropriate response to the current situation.

That being said, the conversation on BDS is far too important to be fully covered in four short blog posts. We would like to thank everyone who took the time to read carefully and respond respectfully, either in the comments or privately, to seek out further clarification on these important issues.

In this last post, we will attempt to answer some of the most common questions we have received. If you have a question that is not answered below, please leave a comment and let’s continue to have this serious conversation about how best to respond to ongoing Israeli mass violations of human rights. Continue reading

Embracing Our Better Angels: Endorsing BDS and the History of the AAA

In our previous posts, we made the argument that the American Anthropological Association (AAA) ought to endorse the united Palestinian call to boycott, divest from, and sanction Israel for its ongoing occupation of Palestinian territories and systematic legal discrimination. Over the past few weeks, we have unfortunately received more horrifying reminders of why this sort of external pressure needs to be brought to bear and urgently. The situation requires the sort of exigent and effective external pressure that BDS can provide, and so the AAA ought to do what it can. Full stop.

That said, as a great many anthropological writings remind us, we should still look to our past as an organization – both our successes and our failures – to guide our response to the present situation. In the last of our regular posts, then, we will argue that endorsing the united Palestinian call for BDS represents a continuation of the best principles and traditions of the AAA. Continue reading

Digging the Occupation: The Politics of Boycotts and Archeology in Israel (BDS pt. 3)

Recently, the television network NBC started filming Dig, a new archeology drama set in Jerusalem. Normally, we’d be ecstatic to see our fellow archaeologists getting such media fanfare. But there is nothing normal about this venture. Filmed on-site in illegally annexed East Jerusalem, the show is underwritten by 6.5 million dollar grant from the Israeli government. For comparisons sake, this means Israel is spending more to film Dig than on the yearly education budget for all K-12 Palestinian schools.

So why is the Israeli government, currently in the midst of a budget crisis, throwing millions at NBC to get Dig on the air? Because they know something we’ve been reluctant to own up to: archeological knowledge remains one of the Israeli state’s most powerful weapons. If Dig unearths anything, it is that in Israel archeology is neither a neutral nor innocent enterprise. Instead, it has become just one more tool in the occupation of Palestinian lands.

As anthropologists and archeologists, we should be especially concerned when we see our discipline being misused to promote discrimination and occupation. By endorsing Palestinians’ call for BDS, the AAA has a unique opportunity to highlight the misappropriation of our scholarly techniques and defend the good name of our profession.

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Pt. 2. Why Anthropologists Must Boycott: Israeli Attacks on Academic Freedom

This is the second post in a series advocating that the AAA endorse an academic boycott against Israel. For more general information on BDS, see our first post.

This past May, Palestinian students at Haifa University requested permission to hold a formal commemoration on campus for the more than 600 Palestinian villages destroyed in the course the Nakba (the mass expulsion of Palestinian residents that accompanied Israel’s founding). When administrators denied their request, students decided to gather informally without flags or banners. They were not in violation of any university policy.

But even this silent commemoration was too much for administrators. Haifa University organized a raucous dance party on the quad to disrupt the informal gathering. During the event, representatives of the student union taunted those present and police officers were sent in to intimidate and later disperse the Palestinian students.

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Anthropology and Enlightenment: Reflections on the ASA Conference in Edinburgh

I have just got back from the Association of Social Anthropologists Decennial conference. The ASA formally represents anthropologists from the former Commonwealth countries, including the UK. Like the AAA for those such as myself,  who are neither resident in nor citizens of the United States,  it’s now more than this- a forum for anthropologists to get together to discuss practice, organize conferences and share ideas.

The ASA holds annual conferences, some of which are in commonwealth countries.   This year’s conference was Edinburgh, a fabulous city as well as a pertinent choice given the forthcoming referendum which will determine whether or not Scotland remains part of the United Kingdom.  This nationalist moment informed the theme of the conference which was structured around the intellectual contributions of the Scottish enlightenment- to modern thought in general and to contemporary concerns in anthropology.

These big ideas were intended to be explored in some of the plenaries, depending on the contributors, many of whom did as academics will and explored their own big ideas. This wasn’t   a particular problem. As in any conference of this sort, themes are primarily ways of organising the order of events and putting people together.   And, this being anthropology, there was less orientation to coherence than to the presentation of highly individual points of view which we were presented with in abundance.

If anything, there was slightly too much on offer. I am not sure exactly how many delegates attended, maybe somewhere between five hundred and one thousand, but there were so many panels, almost eighty, over three full days that the audiences were often very small. On the plus side, this gave the event an intimate feeling, which was reinforced by the social buzz of the coffee breaks. In contrast to the social awkwardness induced by the overwhelming scale of the American Anthropological Association Annual Meetings where delegates huddle over flat screens as they try to work out with whom to seek a connection this was a meeting which encouraged face to face interaction.   The setting, a University campus in a part of the city near to downtown, was suitably informal.

The content on offer was not very different from that presented at other social or cultural anthropology meetings elsewhere. There were, for example, panels on animal human relations, on issues of care and gender , on forms of modern knowledge, on utopias and on waiting. Ontology and neoliberalism as terms were invoked with an unsurprising regularity (I even managed to invoke them in my own presentation on religion and David Hume!) , as were emergent keywords struggling to become dominant as the next wave of fashionable theory.

A number of  strong papers foregrounded field findings presenting insights on observed social practice as it is being reconfigured in the face of rapid change.   Others foregrounded an analysis which preconfigured the interpretative framing of a story, generally including the anthropologist, as ethnographic insight. I left the conference having learned far more about my fellow anthropologists than I learned about the worlds which they had experienced first hand.

This isn’t a comment on this specific conference. Far from it. It’s a reflection on the current preoccupations of anthropology. Good anthropology should both reflect on itself and our own theory and on real social practice in the world. The whole point of ethnography and of spending an extended time in the field was to use observation of how people lived in the worlds they made as the building blocks of the theories which could to describe and explain them in different settings.

As a professional showcase of what social anthropology currently is and what social anthropologists think its important to talk about I enjoyed the conference enormously. Its appeal to those outside the discipline is less certain. As long as our concerns are driven fundamentally by the models and imaginaries of social theory   we will continue to have the kinds of conversations which characterise our conferences. These are fascinating and erudite for sure, but if we are really concerned with wider society should we be having them only with ourselves?

Undergraduate Ethnographers Infiltrate the AAA: Part 1

[Savage Minds welcomes guest blogger, JANE EVA BAXTER]

November’s AAA meetings are a distant memory after a season of holidays, finals, grading, and course preparation for round two of the academic year. Before they slip away completely, I wanted to share some thoughts about assigning 30 anthropology seniors the task of writing a brief ethnography based on time spent at the AAA annual meetings. That’s right- a small contingent of undergraduate ethnographers was among you. They may have handed you your conference program at registration, sat next to you in a session, or been at the next table at Kitty O’Shea’s or Starbucks. So think back, while you were busy conferencing you were being observed, perhaps were engaged in casual conversation, and certainly were studied thoughtfully by students in a senior capstone seminar trying to learn what it really means to be an anthropologist in 2013.

Teaching “The Anthropological Life” Using the AAA Meetings

The anthropology senior seminar at DePaul is titled, “The Anthropological Life” and is a course designed to help students simultaneously reflect on four years of education, and contemplate the transition from life in school to life without school. Each faculty member who teaches the course takes a different approach, but I’ve always embraced the seminar as an opportunity for students to connect with anthropologists working in a variety of vocational capacities. Usually, this means in a ten week quarter I invite four guest anthropologists from outside academe to come to campus, give a public lecture, have dinner with our seniors, and then have the seniors interview them for about 90 minutes where they can talk about their “anthropological life.”

My two main goals for the course are really quite simple. First, I want students to recognize that anthropology is not a particular vocation, but rather a way of engaging the world. I ask them: How do people with anthropological training see the world differently from those without such training? What are the core values of the discipline and how do those values become actualized in the daily practice of lived lives? Second, I want students to reflect actively on their own “anthropological lives” and consider how anthropology will shape their future regardless of their career or life path. In many forms we engage question such as: What does anthropology mean in the context of your life? How has anthropology shaped who you are as a person and how do you see anthropology shaping your future?

The AAA coming to town was a pretty remarkable opportunity in the context of this course. Where else could students gain so much exposure to contemporary anthropology so efficiently? And so, for the 2013 permutation of the course, it was decided to substitute a guest speaker with a somewhat structured encounter with the AAA meeting that would result in a very brief piece of ethnographic writing.

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Empathy: A Companionate Redux

I thought I would kick off the last morning of the year by chiming in on the comments to Dr.LibertyBell’s very generative second post on empathy here at SM.  But I seemed to have found the post and comments so generative, that I now find myself rounding off the last afternoon of the year by posting this companionate redux instead.

On the Particularity of the Empathetic Subject

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