What are you writing right now? Are you writing right now? An article, a paper, a book, a dissertation. A poem, a report, a proposal, an exam. A blog post. Who are you talking to about your writing? Who is reading your writing?
One year ago, we launched the Writers’ Workshop series here on Savage Minds to provide a new space for reflecting on writing. We’ve now had two successful seasons with twenty-one anthropologists contributing: Continue reading →
The old year ended and I hadn’t yet said goodbye to Esperanza, my comadre. I just couldn’t believe she was gone.
I knew that the first important thing I needed to do in the new year was to write a farewell letter to her. Now it is Three Kings Day, an appropriate moment to thank her for all the gifts she gave me.
Esperanza and I met on the Day of the Dead in 1983. I was about to turn twenty-seven and all I had to my name was a recent Ph.D. in anthropology. I was living in the town of Mexquitic, in Mexico, fifteen hours from the Laredo border, and trying to decide what to do with my life after a disastrous, humiliating academic job interview. She was fifty-three-years-old, a farmer and street peddler, barely literate. Other women told me to avoid her. She was known to be fiery, rude, and a witch. Continue reading →
(Savage Minds is pleased to post this essay by guest author Kevin Carricoas part of our Writer’s Workshop series. Kevin is a postdoctoral fellow at the University of Oklahoma’s Institute for US-China Issues, having completed his PhD in Sociocultural Anthropology at Cornell University in 2013. His research focuses upon the implications of Han nationalism for ethnic relations in China. He is a contributor to Cultural Anthropology’s special issue on Self-Immolation as Protest in Tibet, and his translation of Tsering Woeser’s Self-immolation in Tibet is forthcoming from Verso Press in 2015.)
I recently finished translating a book, Tsering Woeser’s Self-Immolation in Tibet(Immolation au Tibet, la honte du monde), in a project that combines the two main components of my career path thus far: translation and anthropology. Prior to my graduate work, I was a translator of Chinese and French documents in Shanghai. And now as an anthropologist, I still engage in the occasional translation of texts that I consider uniquely insightful. This brief essay is an attempt to think through the relationship between these two activities via my recent work on self-immolation in Tibet. Continue reading →
I ask this because I find the oft-offered advice to “write what you know” both alarming and silencing. Isn’t ethnography at least partially about unknowability? If we acknowledge that textual recording is a form of fixing knowledge, how does one write what one doesn’t know? How can our writing play on the edge between knowing and not knowing, refusing to fix the unknown by writing it into existence? Exploring this playful and vexing tension in ethnographic writing is my current preoccupation.
Through writing, I accumulate more being since I am more than I was when I materialise the ephemeral.
I wear the traces of various Englishes, strung like so many iridescent pearls within the necklace of language adorning me. The lilting singsong of Anglo-Indian first granted me tongue, irrepressible, undaunted by the pristine elegance of Queen’s English. As I collided with the unabashed assertiveness of American idiom, I learned the discipline of anthropology. I discovered my place in the world from the antipodes, in encounter with the laconic, self-deprecating humour of New Zealand vernacular. A clamour of tongues finds expression through me to constitute the anthropologist I have become. Continue reading →
In my recent work on racism I have differentiated between the ‘racism of exploitation’ (e.g. towards slaves and migrant workers) and the ‘racism of exterminability’ (e.g. anti-Semitism). I argue that the latter is prevalent in the racist modes of classification of Muslims in/by the non-Muslim West.
Inspired by certain dimensions of Eduardo Viveiros de Castro’s multi-realism, and the teaching of a seminar around Mauss’ The Gift, I have tried to show that the racist experience of the other as exterminable involves the projection of complex layers of affective and existential angst that takes us beyond the dominant domesticating mode of existence in which we live, and where instrumental classification thrives. It invites us to perceive the experience as pertaining to a multiplicity of other realities or human modes of existence. The first is the reciprocal mode of existence classically explored in the work of Marcel Mauss on the gift. I read The Gift as pointing to a whole order of existence where people, animals, plants and objects stand as gifts towards each other. The second is what I will call, after Marshall Sahlins, the mutualist mode of existence. It highlights an order of existence where others are ‘in us’ rather than just outside of us. Central here is Lucien Lévy-Bruhl’s work on ‘participation’: a mode of living and thinking where the life-force of the humans and the non-humans that surround us are felt each to be contributing to the life-force of the other. Continue reading →
(Savage Minds is pleased to post this essay by guest author Adia Bentonas part of our Writer’s Workshop series. Adia is an assistant professor of anthropology at Brown University. She has worked in and studied the fields of development and global health since 2000, and is a contributor to Cultural Anthropology’s recent special issue on Ebola in Perspective. Her book HIV Exceptionalism: Development through Disease in Sierra Leone is forthcoming from the University of Minnesota Press in 2015).
“Everyone identifies with the survivor.” The man, whose name I have yet to learn, wore a sage-colored newsboy cap. We were sitting next to each other at my neighborhood café. A half-hour before, he was several feet away, sketching, occasionally eyeing my copy of The Wretched of the Earth. “Pardon me,” he said, as he approached my table. “I couldn’t help but notice that you’re reading…” Within minutes, our conversation about radical anti-imperialist writing and secret societies had devolved into a meditation on how humans cope with tragic and sudden death.
“Everyone identifies with the survivor,” he repeated, as he adjusted his sketchpad in his lap.
Fiction, for me, like ethnography, has always melded with a deep desire to understand and explain the world around me. As an eight-year old in Iran I wrote stories to either escape or explain the Revolution that had turned my country into an Islamic Republic and had turned my single identity as a dorageh, or two-veined Iranian, into half-American, half-Iranian, forcing me to either choose one identity or to stay in-between. Writing helped me to make sense of the in-between, to make sense of my new life while holding on to the one that was already becoming a dream — unreal.
The past was a place where “Bombs were flying through the air, the sky was ablaze, there was no night.” My American high school teacher read this opening of one of my stories and said, “Write what you know.” She smiled at me and told me to try again. I explained that I had seen bombs and that the sky was ablaze and night or not I couldn’t sleep for days as a child because I was so scared about what was happening in the streets. At least that’s how I remembered it. I came to see early on that we cannot fully replicate reality—even and especially in ethnography—in film, text or sound (the mediums I work in), nor is fiction purely a figment of its writer’s imagination. Was I writing fiction or ethnography and did the distinction really matter? Continue reading →
(Savage Minds is pleased to run this essay by guest author Mary Murrellas part of our Writer’s Workshop series. Mary is a Lecturer in the Department of Anthropology at the University of Wisconsin, Madison. She received her Ph.D. in 2012 from the University of California, Berkeley, and is currently writing a book about books entitled The Open Book: The Entanglements of Digitization. Formerly, she was the acquisitions editor for anthropology at Princeton University Press.)
In the midst of my fieldwork into the “future of books,” I encountered an equally familiar and unfamiliar character: the academic author. Certainly, I knew a thing or two about such a figure. During my many years as an acquisitions editor at a university press, I had published an awful lot of them, and, as a graduate student doing dissertation fieldwork, I was in preparation to become one myself. As they say, some of my best friends are academic authors! Yet, at the same time, this new academic author, this ethnographic datum before me, was curiously distinct.
The context was the proposed conclusion to litigation over Google’s book digitization program, announced in 2004 and quickly the object of legal dispute. In 2005, author and publisher trade groups had banded together into one large class-action lawsuit, charging Google with massive copyright infringement. For two years, author and publisher representatives negotiated and, in late 2008, they revealed a settlement that resolved their differences. Their plan was essentially to turn Google’s database of digitized books into a commercial product sold by subscription to libraries. This way there would be money for everybody: authors, publishers, and Google—in what was called a “win-win-win.” Despite their confident sense of achievement, opposition to the settlement slowly grew, from expected and unexpected quarters until, in February 2011, the judge in the case finally rejected it. Despite its defeat, the maelstrom it put into motion was productive, and one such product was the “academic author.” Continue reading →
This simple statement is a recent revelation. Although I am a scholar who reads and interprets, thinks critically about theory and teaches many aspects of writing, those actions have never made me a writer. Claiming “writer” was never something I thought about. The strength I pulled from writing was from reading the words of others, not writing my own. As a child, books kept me grounded and helped me to imagine. As I matured, books became a source of the familiar, tools I used to orient myself and keep connected after I left home. I was born in the early 1970s, on the island of Manhattan, and grew up in the shadows of tall buildings with concrete at my feet. I read about survival, never wrote about it. I was one of those folks who could never maintain a journal for more than a week. I always leaned on the strength of others to work through life’s ups and downs. These words were always healing, grounding, necessary for survival. Continue reading →
“How do we write anthropology in a way that does justice to the stories we tell?” It weighs on me, this question. There it is, staring at me from the introduction to this Writers’ Workshop series. It is the question that paralyzes me when I sit down to write. Sometimes it prevents me from even making it into the chair. How can I portray the complexities of the stories people have shared with me?
I have convinced myself that I am a better listener, a better researcher, than I am a writer. I have been cultivating this research persona since 2008, when I first visited my primary fieldsite, a UN camp for Congolese refugees. I have spent years listening and dutifully recording what I heard. Yes, I was an academic writer long before that first trip but now it feels different. I have never written a dissertation before. I have never had to distill so many personal and cultural details into a document that will do justice to the many stories I have collected. Continue reading →
While I’m brainstorming ideas for this writers’ workshop series, my pre-school daughter is sitting next to me. Even though she can’t read or write yet, she’s fascinated by letters. As I type along on my laptop, she jots down her own invented script in a little notebook. It reminds me of my own journey of discovery of “the written word.” I had barely mastered the technicalities of handwriting when I started scribbling in personal diaries. As a teenager, I complemented these self-absorbed writings with more social formats as I exchanged snail mail letters with pen pals from across the globe. My first love relationships added poetry to the list and I became an avid journalist for my school’s newspaper (named “Boomerang,” hinting at the importance of reader reception). I continued some of that work at university, where I took a specialized course in journalism and experimented with a range of academic writing styles and formats. I also became a “critical writing fellow,” helping undergraduates to translate thoughts into words. When I moved abroad (which happened multiple times), I mailed weekly electronic “letters from [destination X]” to relatives and friends. I kept this tradition during my doctoral fieldwork, in addition to launching an ethnographic blog. So it’s no exaggeration to state that I like writing. Continue reading →
(Savage Minds is pleased to run this essay by guest author Paul Stoller as part of our Writer’s Workshop series. Paul is Professor of Anthropology at West Chester University. He is the renowned author of innumerable articles and eleven books ranging from ethnography to memoir to biography, and is also a regular Huffington Post blogger on anthropology, Africa, higher education, politics, and more. In 2013, he received the Anders Retzius Gold Medal in Anthropology from the King of Sweden. His newest book Yaya’s Story: The Quest for Well-being in the World will be out in October from the University of Chicago Press.)
For the Songhay people of Niger and Mali life is a series of paths that end and then fork off in two new directions. At these forks in the road the traveler must choose her or his direction, destination, and fate. My choices, many of which were shaped by forces beyond my control, miraculously led me to two mentors: the late Jean Rouch, French filmmaker extraordinaire, and the late Adamu Jenitongo, a profoundly wise sorcerer-philosopher among the Songhay people. Both of these men loved to tell stories, the life source of their science and their art. They never told me how to tell a story; rather, they asked me to sit with them, walk with them, and laugh with them. In this way, they said, I would find my own way in the world and my own way to tell stories. They both believed that the story, in whatever form it might take, is a powerful way to transmit complex knowledge from one generation to the next. Like Milan Kundera in his magisterial The Art of the Novel, they believed that the evocative force of narrative could capture truths far beyond the scope of any philosophical discourse. Continue reading →
Anthropologists are writers. We research, we teach, we write. However, our training is as anthropologists, not as writers. How then does the anthropologist become a writer? How do we move from functional, mechanical prose that communicates ideas and findings to writing as a craft? How do we write anthropology in a way that does justice to the stories we tell? Continue reading →
As an anthropologist with a field site on another continent and a laboratory that needs a full-time technician to operate properly, I am dependent on continuous external funding to keep things going. There was a time when I resented this, and felt utterly exhausted and desperate in the context of the endless application-rejection cycles, waiting on the edge of my seat to find out whether I could continue my projects uninterrupted, keep my employees employed, and offer any resources to my students. Continue reading →