(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’s campus 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 month I sat down with Eduardo Kohn to talk about his amazing book How Forests Think. We started out discussing his intellectual influences and ended up ranging widely over his book, the status of Peirce as a thinker, what ‘politics’ means, and a variety of other topics. Thanks to the hard work of our intern Angela, I’m proud to post a copy of our interview here. I really enjoyed talking to Eduardo, so I hope you enjoy reading it!
Wisconsin and the Amazon
RG: Thanks so much for agreeing to talk. I really enjoyed How Forests Think. When I started it I was a little on the skeptical side, but I ended up thinking it was a mind-blowing book. I thought we could begin by discussing the background for the book and your training. I see the book as mixing biology, science studies (especially Donna Haraway and Bruno Latour), and then some sort of semiotics. It seems like there are a lot of influences there. You got your PhD at Wisconsin, so how did that work out? Can you tell me a little about your background?
EK: The way I got into anthropology was through research, by which I mean fieldwork. And I was always trying to find ways to do more fieldwork. I saw Wisconsin as an extension of this. When I was in college I did some field research in the Ecuadorian Amazon, I had a Fulbright to go back and do research after college, and only then did I go to grad school. Although How Forests Think aims to make a conceptual intervention in anthropology, I think of our field as a special vehicle for engaging intensely with a place in ways that make us over and help us think differently. Continue reading
Thanks to the incredible incredibilicity of our intern Angela, I’m happy to present an interview I recently did with Michael W. Scott. Michael is currently an associate professor of anthropology at the London School of Economics. He has a Ph.D. from the University of Chicago and his book, The Severed Snake: Matrilineages, Making Place, and a Melanesian Christianity in Southeast Solomon Islands, appeared in 2007. Michael frequently uses the concept of ‘ontology’ in his work, so I sat down to talk with him today about this and other aspects of his intellectual project. I’ve broken the interview down into sections, so scroll down to read Michael’s thoughts on Marilyn Strathern and Roy Wagner, wonder, whether reality exists, politics, and how to do fieldwork.
(This is the second half of an interview (the first half is here) by Ståle Wig. Ståle Wig has recently completed a research based MA in Social Anthropology at the University of Oslo, with a thesis on development workers in Lesotho. He is affiliated at the Center for Development and the Environment, and teaches a class in Science Outreach and Journalism at the University of Oslo.)
Last year I got together with Dr. Paul Farmer for a talk. In part two of our conversation, I ask Farmer about the limits of “applied” social science; the reasons for his apparent optimism; and whether, after all these years, he at all considers himself an anthropologist.
(This guest post comes from Ståle Wig. Ståle has recently completed a research based MA in Social Anthropology at the University of Oslo, with a thesis on development workers in Lesotho. He is affiliated at the Center for Development and the Environment, and teaches a class in Science Outreach and Journalism at the University of Oslo.)
Paul Farmer was never an orthodox anthropologist. As an undergraduate I remember reading his article, An Anthropology of Structural Violence. It took me by surprise.
Not because I was unaccustomed to scholars arguing that we need to link the ethnographically visible to history and political economy – or, in Farmer’s words, “the interpretive project of modern anthropology to a historical understanding of the large scale social and economic structures in which affliction is embedded”. No, my class had already read Sidney Mintz. It was somewhat fascinating to read an anthropologist who at the same time was a doctor committed to heal the sick in his ethnographic surroundings. But that’s not really what got me, either. Continue reading