Decolonizing Anthropology is a series edited by Carole McGranahan and Uzma Z. Rizvi. To read the introductory essay to the series and see the list of contributors, please follow this link: https://savageminds.org/2016/04/19/decolonizing-anthropology/
Decolonisation can be understood as the process that decolonises what was colonised; not what was used to colonise. Therefore, it is absurd to think that anthropology can be used as a tool to decolonise because it was used to colonise. We need to unthink anthropology and imagine something like decolonised ethnic studies, which Maldonado-Torres explains as: “studies of and from the lived experience of the damned, that are able not only to offer positivistic analysis and corrected facts about certain communities but can also offer a radical critique of the sciences.” (2009:127)
Decolonization has always been a fraught term for me. As a third generation Puerto Rican from the burbs of NYC who has studied anthropology and the politics of/at “home” for over a decade, this is probably not surprising. In today’s world, members of US Congress propose “solutions” to Puerto Rico’s fiscal crisis in the form of financial oversight, wage cuts and increased exploitation and privatization of natural resources. Within this context, to speak of decolonization feels futuristic at best, oblivious at worst. And yet, the practices I associate with the decolonial—shifting, unlearning and reclaiming—are more important than ever.
This piece is a riff on a “social project of return”[i] that I have been scheming on as of late. It began as a dream of helping to foster alternative economies in Puerto Rico. Right now, I’m calling it the Center for Embodied Pedagogy and Action (CEPA) to signal its dual mission of building eco-social futures in Puerto Rico while fostering purposeful island/diaspora encounters at home. It is primarily a version of my teaching life—a curriculum for transformative justice that I have been developing on the margins of academia—integrated with my deepest political aspirations. CEPA will be a cooperatively run experiment in local self-reliance that bridges the divides that have (almost) broken me: diaspora-island/expert-community/study-practice. My hope is that by building a base for diaspora based Puerto Ricans and allies to live and work with others who have stayed, we can build a translocal approach to transforming island’s economic system. Continue reading →
On March 3, 2016, three anthropologists at the University of Colorado–Carole McGranahan, Kaifa Roland, and Bianca C. Williams–sat down with Faye V. Harrison, distinguished professor of African-American Studies and Anthropology at the University of Illinois at Urbana-Champaign, to talk about decolonizing anthropology then and now. We share now a lightly edited transcript of our videotaped conversation: this is Part II of the conversation; Part I is here.
KAIFA ROLAND: [Continuing the conversation from Part I]…..Carole, I think you had a question related to that, to who the community of anthropologists are.
CAROLE MCGRANAHAN. Sure, what I’m most prompted by here is in some ways a two-part question. The first part is that anthropology has for a long time been responsive to what’s happening on the ground. We tell our students that when you go to the field, your project’s going to change, because you need to see what’s going on in the moment and what matters to the people. So there’s the way that we’ve become responsive in terms of both the objects and the subjects of our research, and then there’s the way structurally we’ve become responsive to what’s happening on the ground in the discipline. To what you’re talking about now, Faye, that the AAA and other institutions have been trying, maybe lip-service at times, but at other times some real, hard, blood, sweat and tears effort to try and institute some changes. You are someone who has tried to create changes in the discipline beyond the AAA. You are one of the few American anthropologists, as we sit here all of us are anthropologists in the US, but you are the president of the IUAES, the International Union of Anthropological and Ethnological Sciences, a name which doesn’t roll off the tongue easily—
FAYE HARRISON. It doesn’t, but you did wonderfully! [Laughs]
CAROLE MCGRANAHAN. But you’re someone who is right now at a point in your career where you’re going around and talking to anthropologists in lots of different countries. What do we need to be learning from that in this decolonizing moment?
FAYE HARRISON. Well, one thing that you brought up earlier, is that you know, in that essay that conceptually frames the Decolonizing Anthropology volume, I had a sense that we need to be talking to and taking seriously with intellectuals, not just anthropologists, from the Global South. At that time, many politically conscious and active folk of color sometimes also used “third world” metaphorically to mean us. We are in the belly of the beast; we are third world. We know, what, twenty generations removed sometimes, that some of our ancestors did come from what today or then would have been the third world, what today we call the Global South. So we articulated and imagined that solidarity, and that comparability with our counterparts in other parts of the world. I had a sense that we need to be more inclusive, because anthropology should not be the western study of the rest of the world, which is basically what its history has been. It should be more of democratized conversation, with everyone having a chance to make a contribution. Continue reading →
On March 3, 2016, three anthropologists at the University of Colorado–Carole McGranahan, Kaifa Roland, and Bianca C. Williams–sat down with Faye V. Harrison, distinguished professor of African-American Studies and Anthropology at the University of Illinois at Urbana-Champaign, to talk about decolonizing anthropology then and now. We share now a lightly edited transcript of our videotaped conversation: this is Part I of the conversation; Part II is here.
KAIFA ROLAND. Thank you all for coming. I’m Kaifa Roland here with Carole McGranahan and Bianca Williams. We’re all anthropologists at the University of Colorado, and we are thrilled to welcome our distinguished cultural anthropologist for 2015-16, Dr. Faye Harrison, from the University of Illinois, Urbana-Champaign. We’re going to have a conversation on looking back at Decolonizing Anthropologyand then moving toward the future, but who knows where things will take this. I will let Carole start us off.
CAROLE MCGRANAHAN. Faye, thank you so much for being here. In the discipline of anthropology, you can’t utter the words “decolonizing anthropology” without immediately thinking of your book Decolonizing Anthropology which came out in 1991, and was so ahead of its time. However, right now the idea to decolonize anthropology, or even decolonize the academy in some ways feels really of the current moment, that this is something new. And yet 25 years ago, you and a group of colleagues put this volume together. For anyone who actually reads the fine print, you can see that the book came out of the first invited session for the Association of Black Anthropologists in 1987. So I think where we wanted to start was with that moment, both with the volume, but also the session, and to ask, how did the idea and the impetus for this come about and even the term to “decolonize” in that moment, which just hadn’t really been used in that way, so could you can share with us a little more back from the day?
FAYE HARRISON. Well, in the late 80s the Association of Black Anthropologists (ABA) was a site where I think some very exciting things were happening. At that time the ABA had gone through many crises, it didn’t have the membership, it didn’t have the visibility that it has now with an established journal: Transforming Anthropology, with a lot of things going for it, a track record. So in the late 80s, Angela Gilliam and I, we were having conversations, we were organizing sessions. I was in a network of people who made sure that the ABA had a presence at the AAA, and on its conference program. We had just officially joined as a section, a recognized section, in the AAA, and that gave us at that time I think one invited session. And so Angela and I—I can’t remember if I came up with the idea, or if she did, but it was definitely, you know, at that moment, a dialogue, a collaboration—so we decided that we would organize a session on decolonizing anthropology. Continue reading →
Just about 25 years ago Faye Harrison poignantly asked if “an authentic anthropology can emerge from the critical intellectual traditions and counter-hegemonic struggles of Third World peoples? Can a genuine study of humankind arise from dialogues, debates, and reconciliation amongst various non-Western and Western intellectuals — both those with formal credentials and those with other socially meaningful and appreciated qualifications?” (1991:1). In launching this series, we acknowledge the key role that Black anthropologists have played in thinking through how and why to decolonize anthropology, from the 1987 Association of Black Anthropologists’ roundtable at the AAAs that preceded the 1991 volume on Decolonizing Anthropology edited by Faye Harrison, to the World Anthropologies Network, to Jafari Sinclaire Allen and Ryan Cecil Jobson’s essay out this very month in Current Anthropology on “The Decolonizing Generation: (Race and) Theory in Anthropology since the Eighties.”
These questions continue to haunt anthropology and all those striving to bring some resolution to these issues. It has become increasingly important to also recognize the ways in which those questions have changed, and how the separation between Western and NonWestern is less about locality and geography, but rather an epistemic question related to the colonial histories of anthropology. Decolonization then has multiple facets to its approach: it is philosophical, methodological, and praxis-oriented, particularly within the fields of anthropology. Here at Savage Minds, we have decided to take these questions on again in a different public, and work through a series of dialogues, debates and possibly even reconciliation. Continue reading →