[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
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
This is the second part of my interview with Karen Brodkin. Part I is here.
Ryan Anderson: All of this has me wondering how this is happening in US anthropology. As a discipline, we have this sort of pride that comes with our Boasian legacy of anti-racism. But your work seems to indicate that something is terribly amiss. Despite all of our rhetoric about anti-racism, it turns out we have some serious internal problems when it comes to race and diversity. In your view, how has this happened and why do we tell ourselves such a different story?
Karen Brodkin: In its institutional profile, anthropology is not much different from other white-majority institutions, and like them, we also think we’re doing better than especially non-white anthropologists think we are. I’ve used “white public space” to highlight the different views that white and racialized minority anthropologists have about anthropology’s racial climate. But knowing that only raises two more questions. What are the specific practices and narratives that have led anthropologists of color give the discipline’s racial climate low marks over some 40 years? And, what are the positive changes anthropologists have been making within their departments and scholarly networks? Both these efforts and conversations about them need a bigger public profile within the discipline. Continue reading
(Savage Minds is pleased to run this essay by guest author Bianca C. Williams. Bianca is Assistant Professor of Ethnic Studies at the University of Colorado, and holds a PhD in anthropology from Duke University. She is the author of “Guard Your Heart and Your Purpose: Faithfully Writing Anthropology,” and of the forthcoming Duke University Press book Exporting Happiness in which she examines how African American women use international travel and the Internet as tools for pursuing leisure, creating intimate relationships and friendships, and critiquing American racism, sexism, and ageism.)
After weeks of traveling for conferences, and finally getting to my sister’s home for the holiday, I’ve been trying to relax. To peacefully give myself over to this season of thanks. Even now, after the decision not to indict Darren Wilson, there is plenty for which to be thankful. However, watching the coverage of the protestors on television and observing conversations on social media has been anything but peaceful. I spent a day and a half trying to find an effective way to communicate the pain, frustration, anger, sadness I was feeling to my friends, peers, and colleagues online, particularly those that seem to live in an alternate reality. They live in a reality where privilege, or at least blissful ignorance, keeps them from seeing how racist institutions and a “race-neutral” criminal justice system continues to oppress their friends, neighbors, and colleagues. Below, I include a modified excerpt of the message I wrote to my Facebook community, and then I offer how my thoughts might be relevant to my beloved discipline of anthropology: Continue reading
“Rage. Tears. Grief. Rage.” These are the words of Kalaya’an Mendoza, Amnesty USA Senior Organizer. Kalaya’an was on the advance team supporting the work of Human Rights Observers in Ferguson since Michael Brown was shot in August. On the night of the no-indictment verdict in the Michael Brown shooting case (Monday, November 24), Kalaya’an and other members of the Amnesty staff wore bright yellow shirts that were clearly marked “Human Rights Observer.” Around 1:30 am, they were with community members and protestors in MoKaBe’s coffee shop when they were tear gassed by police. Yesterday, I spoke on the phone with Kalaya’an about the rage and tears and grief. And the rage. With gratitude and respect, our conversation: Continue reading
Race and injustice and anger and fear. All of these and more in the wake of the grand jury decision in the police killing of unarmed teenager Michael Brown in Ferguson, Missouri. What do anthropology and anthropologists have to say about all of this? What can we say? What must we do? We have research and writings, personal and professional experiences to draw upon, we have suggestions to make, students to teach, and together a world to remake into a more racially just society. With all of this in mind, we invited a group of scholars to share their thoughts on Ferguson, Michael Brown’s death, the legal process, police violence, racism, and being present right now as anthropologists. Below are responses from Lee Baker, Whitney Battle-Baptiste, Lynn Bolles, Agustín Fuentes, and Alvaro Jarrin. Thank you all.
Lee D. Baker, “Obama, Race, and Privilege”
On the evening of November 24, 2014 President Barack Obama addressed the nation in the wake of the grand jury decision not to indict Officer Darren Wilson for shooting Michael Brown to death on that fateful evening in Fergusson, Missouri last summer. President Obama had to strike a delicate balance between supporting the legitimacy of the grand jury decision and supporting the legitimacy of the anger and frustration ignited by police brutality that all-too often targets young black men. Continue reading
The following is an interview with Karen Brodkin, Professor Emeritus in the UCLA anthropology Department.
Ryan Anderson: You co-wrote an article back in 2011 with Sandra Morgen and Janis Hutchinson about anthropology as “white public space” (AWPS). What’s your assessment of the state of anthropology three years later? If you could add an “update” to this article, what would it be?
Karen Brodkin: The short answer is that anthropology is still white public space, especially in the consistently different ways that white and racialized minority anthropologists see race and racism in anthropology departments and universities. This is my reading of results of the 2013 online survey of the AAA membership (more on that in a minute). What I’ll do here is summarize the findings of the article, and then survey findings that buttress, complicate or contradict them.
AWPS was based on a survey of about 100 anthropologists of color about how they experienced anthropology. We used “white public space,” to sum up attitudes and organizational patterns that told anthropologists of color that they and their ideas were not real anthropology.
The 2013 survey (referred to hereafter as TFRR) was developed by the Task force on Race and Racism appointed by AAA president Leith Mullings (full disclosure, Raymond Codrington and I were its co-chairs). More than 15% of the membership, 1500 people, mostly white, took it. Half were faculty. We reported findings to the AAA Exec Board June 2014. Continue reading
(Savage Minds is pleased to post this essay by guest author Ghassan Hage as part of our Writer’s Workshop series. Ghassan is the Future Generation Professor of Anthropology and Social Theory at the University of Melbourne. He is author of numerous books include White Nation: Fantasies of White Supremacy in a Multicultural Society (Heibonsha Publishers, 2003), Against Paranoid Nationalism: Searching for Hope in a Shrinking Society (Pluto Press, 2006), Waiting (Melbourne University Press, 2009), and with Robyn Eckersley, Responsibility (Melbourne University Press, 2012). His most recent book is Writings in Multiculturalism, Nationalism and Racism (Australian Society of Authors, 2014) and forthcoming in February 2015 is Alter-Politics: Critical Anthropology and the Radical Imagination (Melbourne University Press).
To the people of the bus.
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
[This invited post is submitted by Discuss White Privilege, an anthropologist who has written extensively to refocus the academy’s critique of racism on itself. We respectfully ask that you review our Comments Policy before responding below. Thank you. –DP]
I just read the Michael Brown post [by Uzma Z. Rizvi] while in a Black hair salon in East Oakland, where my African friend is getting her hair done (behold: transnationalism, diaspora!). I found the shirt pictured [above], worn by an older Black man exiting the salon, poignant in light of the article mentioning the Department of Homeland Security, and Prof. Rizvi’s statement about the inescapablity of being judged on the color of one’s skin. I wonder how many White anthropologists, reading what Prof. Rizvi has written about racism and the absence of benefitting from White privilege, are really willing to reckon with the implications of this admission, or care about the deep pain of racism they know they will never experience, especially in relation to racial profiling and brutalization by police–which as Prof. Rizvi rightly notes, occurs, especially to bodies coded Black, regardless of education and class (though low socio-economic status clearly exacerbates such racist encounters and outcomes).
Ouch. Just….: Ouch. Over 130 geneticists have signed a letter to the New York Times saying that Nicholas Wade’s book A Troublesome Inheritance is inaccurate and misrepresents their work. This includes the authors of articles that are central to Wade’s argument. When the very scientists your book relies on announce that that book is wrong? Ouch. Read below the fold for the gory details. Continue reading
Savage Minds welcomes guest blogger Dana-Ain Davis, Associate Professor of Urban Studies at Queens College. She is author of “Battered Black Women and Welfare Reform” and, most recently, co-editor with Cristina Craven of the volume “Feminist Activist Ethnography.” Davis has served as President of the Association of Black Anthropologists and is currently editor of the ABA journal, Transforming Anthropology.
Heavy Hearted and Sick
by Dana Davis
It has been six days since the verdict. Nothing has changed; I was heavy hearted and sick then, and I continue to be. I was not surprised at the verdict, but I was glad I did not have a son. I was sad that I even had the thought. I wrote my friends with boy children and reminded them that they should ask their friends to make a protective circle around their sons to shield them from the atrocities of racism.
It has also been six days since Marissa Alexander of Jacksonville, Florida received a sentence of 20 years because she defended herself against her abusive husband by firing warning shots inside her home at the ceiling to stop him from attacking her. As a result I must equally remind my friends that they should rely on their friends to make a protective circle around their daughters from the atrocities of racism and sexism.
In the moments just after the verdict of Not Guilty was announced in the case of the State vs. Zimmerman, on Saturday July 13th, and the State vs. Marissa Alexander, I was unable to fall asleep, unable to quell the rage. My mind in a state of excess activity, thinking about what this verdict meant, and what I might do. Because I stayed up most of the night mourning, I quickly found out that there were protests planned across the country one of which would be in Union Square in New York City.
In the days after Trayvon Martin was killed, I attended the vigil in Union Square, brushing lightly against his mother as she was ushered from the podium to the front of a line forming to lead the march. So it seemed fitting to go there again; it seemed like a good place to be in the company of others who also felt the same rage. No explanation for tears, or silence, hugs and handholding would be necessary. I went. I marched some, but the flame of rage would not die out. Continue reading
AAA President, Leith Mullings, has a must-read post on Anthropology News: Trayvon Martin, Race and Anthropology.
Anthropology is the discipline that fostered and nurtured “scientific racism,” a world view that transforms certain perceived differences into genetically determined inequality and provides a rationale for slavery, colonialism, segregation, eugenics, and terror. Our discipline also has a significant tradition of anti-racism that emerged from the tumult leading to World War II.
What I like about it is it’s self-critical stance, something I felt was missing from all the gushing over Obama’s comments on race. (Maybe he could do something about the “war on drugs“?) Namely, it criticized the AAA’s Race exhibit and racial disparities within the discipline. About the Race exhibit she writes:
Three easy to find definitions of racism:
- A belief or doctrine that inherent differences among the various human races determine cultural or individual achievement, usually involving the idea that one’s own race is superior and has the right to rule others (dictionary.com).
Faye V. Harrison (from here): “My working definition of racism is the following: any action, whether intended or not, that reinforces and reproduces racial inequalities, which are ultimately structured around disparities of power.”
The comments section from my last post about the Napoleon Chagnon controversy eventually led into a discussion about race, racism, and anthropology. If you read more about the debates surrounding Chagnon, it’s pretty clear that they bring up some important (and complex) issues about race, power, the academy–and anthropology’s place within all of this. Near the end of the comment thread, one of our readers mentioned an article that’s well worth reading (thanks, Kat): Interrogating Racism: Toward an Antiracist Anthropology, by Leith Mullings (Annual Review of Anthropology, 2005).
I thought that would be a good place to start for a discussion about some of these issues. So I read the article and jotted down some notes. I am just going to go through some of my own questions and responses to the piece by Mullings, and then I’ll open things up for discussion. Please feel free to jump in whenever you want. Continue reading
In describing the subject of our film, Please Don’t Beat Me, Sir! we often tell people that the situation of India’s Denotified Tribes (DNTs) is very similar to the kind of profiling that happens against African Americans or Muslim Americans. Recent examples from the states include Oscar-winning actor Forest Whitaker getting stopped and frisked leaving a Morningside Heights deli, and the “Stop and Frisk” program of the NY City Police Department (NYPD) which was recently ruled unconstitutional, as well as the news that the NYPD was “engaged in a massive surveillance operation on the city’s Muslim community.”
In fact, it turns out it is exactly the same. Indian papers recently broke the story that police officers in Ahmedabad have “prepared a dossier on 207 men and women” in the Chhara community – the very community where we shot our film.