Gary Wilder, writing at CUNY’s Committee on Globalization and Social Change

Lauren Dubois, on the Duke University Press Blog

Craig Calhoun on his blog at the SSRC

An announcement at apporia.org  (in Spanish)

Emily Channel at Facile Gestures.

David Brent at the University of Chicago Press Blog.

Genese Sodikoff at the Michigan Anthropology Website

If you see something out there or want to contribute your own thoughts or memories, please feel free to continue this list in the comments section.

“Humor is one of the fugitive forms of insubordination.”
– Donna Goldstein, Laughter Out of Place

It is January 12 again. This week is making everything feel raw again. What’s an anniversary, really? Why should the 365-day cycle back to a calendar date, an orbit around the sun, have anything to do with anything? But then, January 12 — douz janvye — like 9/11 for Americans, has become a symbol in its own right. The date is more than just the anniversary of the quake. Douz janvye 2011 means that the international community’s eyes are on Haiti again. Journalists and camera crews are back and asking “How is Haiti doing, a year after the quake?” And the strange thing is, it might be the one week when no one wants to answer that question, when people just want to have the space to remember or to avoid their ghosts.

Today there will be stories about the ongoing failure of international aid, the undisbursed promised donor funds, the decay and absence of the Haitian state. There will be stories about dreadful conditions in the camps. There will be the predictable half-hearted attempts at writing something with a positive spin – a few tired human interest stories premised on “hope” and “resilience.” I want to write something different. I’m supposed to write about the anniversary, but I want to write about jokes.

Haitians are very funny. (How’s that for anthropological nuance?) They like to tease. They like jokes—silly, raunchy, or political. The observation that hardship and humor go hand-in-hand is hardly novel or original; it borders on cliché. Yet humor is something that doesn’t come through in most mainstream media and humanitarian depictions of Haiti, which largely focus on those details of life that are deemed most immediate and newsworthy: the earthquake; the spread of cholera; the ongoing plight of people living in the camps, coping with loss and deprivation and faced with eviction; unfolding political upheaval. All those things are important to know and to act upon, to be sad and enraged about. At the same time, collectively these kinds of news have a flattening effect, rendering individual Haitians exemplary victims who can represent the majority of victimized Haitians, but erasing the kinds of details that make them recognizable, relatable and…human.

So this douz janvye – to remind myself and anyone who reads this that people who died were once simply people, and people who survived are still simply people – I am going about it sideways, writing not about the earthquake or any of the other calamities directly, but rather about the jokes people tell.

• • • • • • • • • • • • The first earthquake joke I heard goes like this:

Jesus and Satan run into each other on the street. Satan says to Jesus, “Look at that country there, Haiti. That’s mine. All the evil, the violence, the suffering – Haiti is my country.” Jesus looks at Satan and says, “Oh, really? Let’s see about that.” Then he picks up Haiti and begins to shake it and shake it, and everyone cries out, “Oh, Jezi, Jezi, sove m Jezi! Save me, Jesus!” Jesus puts Haiti down, turns to Satan and says, “You see? Haiti is mine.”

While Haitians find this joke hilarious (doubled-over laughing, gasping for breath), foreigners never do. I tried telling it to my mother, who found it, in her words, “creepy.” This joke shows the country wedged in a game of one-upmanship between cosmic “good” and “evil,” although the role of the “good” seems awfully tenuous. This humor is dark, absurd, and context-specific – but everyone gets it.
Another earthquake-related joke features traditional Haitian folk characters, dimwitted Bouki and clever, tricky Ti Malis:

Bouki and Ti Malis are looking up at the stars. Bouki says, “Look at all those stars, Malis. Look how many they are, how far away, how they glitter. What do you think it all means?” Malis responds, “Monchè, it means someone has stolen our tarp!”

These familiar characters, whose stories people have heard since childhood, are transposed, like everyone else, to the transformed post-earthquake landscape of tents, camps, and tarps. Yet their predictable personalities – Bouki’s dreamy naïveté and Malis’s cruel pragmatism, key elements of the humor – remain intact and familiar.

People’s personal earthquake narratives – stories of fear, survival and loss – are laced with a surprising quantity of humor. Many people, even those who were injured or lost their homes and loved ones, start laughing when they describe seeing their neighbors who happened to be bathing at 4:53 on January 12 and who fled their homes toutouni, stark naked. And they laugh when I describe how, the first time I pulled my pants down to pee after being pulled from the rubble, chunks of concrete fell out of my underwear, making me hysterical as I tried to conceive where it was all coming from. My teenaged friend Judeline, whose leg was amputated below the knee because of her injuries, says wonderingly, laughing, “Frijolito killed so many people!” Frijolito is the name of the lisping little boy in the Mexican telenovela that everyone was following this time last year. It came on at 5 pm, which is why, according to Judeline, so many people were – unluckily — indoors when the earthquake hit.

Some jokes make their rounds through text messages. As news of cholera broke and the messages about handwashing and water treatment began to spread and enter the popular lexicon, this joke began to circulate via SMS, relying equally on the listener’s familiarity with ubiquitous public health warnings and on the absurdity of that familiar advice when twisted and applied to a piece of equipment:

You can get cholera from your cell phone! To prevent this, scrub your phone well with soap and rinse it with water. If possible, let it soak in a bucket of treated water for at least one hour. If you can’t hear anything after that, give it oral rehydration until it recovers. If it won’t turn on, bury it so that it doesn’t contaminate other phones.

Still another joke plays upon the fact that recent events in Haitian history, when condensed to a list, seem to take on biblical proportions.  The particular calamities and the order in which they are listed depend on the speaker (I heard it first from a friend who lost her mother on January 12) but they are always a combination of political events, diseases, and so-called “natural” disasters (which are never entirely natural), and the punch line always remains the same:

Haiti has had nine plagues. The first was AIDS. The second was a coup d’état. The third was Préval. The fourth was another coup d’état. The fifth and sixth were hurricanes Jeanne and Gustav. The seventh was the goudougoudou. The eighth was hurricane Tomas. The ninth was cholera. If you don’t want the tenth plague, don’t vote for Célestin.

Jokes allow people to talk about topics that may be dangerous (politically or psychically or sometimes literally) to discuss directly.  Imagining the earthquake as a competition between Jesus and Satan is a way for people, many of whom would never question God directly, to do so obliquely.  Leavening stories of earthquake survival with these recognizable moments of humor (the sight of naked neighbors with their hands clasped strategically while the known world collapses, the idea that the cute kid from the telenovela is responsible for the mortality rate) brings the strangeness of the catastrophe back to earth and to reality.  Talking about the perils of living under a tarp using Bouki and Ti Malis illustrates vulnerability without naming it aloud; it recognizes and shines a light on the precariousness of the lives of people who not only have to live in tents, but run the risk of losing even that minimal shelter (to thieves or, more likely, to poorly-planned state-sponsored relocation).  The joke equating a Célestin presidency to a tenth and final plague is the most dangerous – at once an indictment and warning that Préval’s chosen candidate, Jude Célestin, could be the final straw that breaks this country that has already endured so many unthinkable things.

* * * * * * * * * * * * *

Not all jokes are political or laden with subtext or half-articulated truths. Sometimes the joke is a form of release from a world that threatens to become unbearable.
The youth writing group I work with meets every Saturday in Pont Rouge, not far from Cité Soleil, where many of the participants live. This past Saturday an American journalist (who, I will add, was kind and patient and seemed to have great integrity) joined us. Marlène , who coordinates the group with me, told this journalist, “If there’s one thing wrong with this group, it’s that they laugh too much, they tell too many jokes.” I can’t disagree — our meetings always start with jokes and teasing, and, if we’re not disciplined, remain irreverent throughout. Normally the writing group is lively and talkative, with plenty of teasing and good-natured argument. We’ve had visitors before, and our group has always welcomed the chance to share their voices with others. In fact, that’s the objective of the group – to share the creativity, potential, and energy of these young people from some of Port-au-Prince’s most stigmatized communities with the larger world. But this Saturday, the participants were withdrawn and reticent. As they say in Creole, they were “lwenn” – far away and thinking of other things.

Then four of the participants performed a text they had written. It began with Assephie out in the hall, narrating in voice-over how full of promise and beauty everything felt at the beginning of January 2010 – a new year in a troubled country that was more stable and calm than it had been in years. Then Andy, on a drum, pounded out the sound of the goudougoudou, and the other performers collapsed to the ground. Marlène began to sing in low, despairing tones, while Assephie emerged, clad in the Haitian flag, her hair in a blue and red kerchief, and then fell to the floor, rocking and wailing.

“Haiti, why are you crying like that? Why are you so sad?” asked Elie, representing the international community.

“How can you tell me not to cry?” demanded Assephie, representing a furious and wounded Haiti. “How can you tell me not to scream, when I think of all my children dead, when I think of everyone taken before they should have gone?”

As the drumbeats rose and fell, some people began wiping away their tears. A couple of the workshop participants, who had lost family in the earthquake, were so shaken that they went into the next room to sob and be consoled. The performance concluded with the other actors lifting up Haiti, saying that they will survive, “put their shoulders together” to sustain themselves, as one says in Creole.

People clapped, and said the piece was beautiful. Then we had to pause because so many people were upset. When things at last calmed down and the group, somewhat dispirited, reconvened, the jokes began. Dénold, who prefers to go by his “artist name” G.Love, got up and addressed the two young women who had been particularly affected by the presentation. “This is especially for you,” he said, and, to cheer them up, as the journalist’s tape continued to record, led the group in a lighthearted call-and-answer poem extolling the virtues of women. Then Elie stood and confidently prefaced, “once you hear this, you won’t be able to stop laughing.” Expecting people’s spirit to be low, he had been saving his piece until after the presentation, and offered it as a kind of a conciliatory gesture. He began to recite a poem of his own devising, which seemed to be a sopping, syrupy love poem, only to reveal in its final line that it was not about his love for a girl but about his love for lam bouyi – boiled breadfruit. And then (why not? It’s not every day you find yourself on Public Radio International) I told a joke that concerns a young man, eager to make a good impression on his new girlfriend’s family, wrongly thinking he’s gotten away with blaming his farts on the dog. By now people were laughing out loud, wiping away tears again.

It felt awkward but true. The journalist had wanted to hear the voices of underrepresented young Haitians, and, this week, a few days before douz janvye, those were their voices: muted, trembling, sad, and joking. It wasn’t exactly a redemptive story. The fact that they were laughing is not necessarily inspirational, hopeful, or soothing. It does not allow us to say, “You see, they’ve still got laughter. Everything is going to be all right in Haiti.”

* * * * * * * * * * * *

Everything is obviously not all right in Haiti. It is very far from all right. It is facile to assume that laughter is necessarily an expression of happiness. In the words of Haitian novelist Jacques Stephen Alexis, in General Sun, My Brother: “We blacks joke all the time. When we are suffering, we laugh and make jokes. When we are dying, that is, when we have finished suffering, we laugh, sing, and make jokes.”
Joking can be a way to cope. Joking can be the telling of uncomfortable or hard-to-articulate truths. Joking allows one to assert one’s humanity in what would seem to be impossibly dehumanizing conditions – of saying that despite everything, the speaker is still here, still a person, and still telling a story rather than being dissolved and absorbed into the story. Joking can be an act of defiance and fury, a way of shaking your fist in the face of injustice, of momentarily wresting control from a world that threatens to bend and vanquish you. It is speaking truth to power – a way to laugh at earthquakes, to laugh at politics, to laugh at cholera, to laugh at God, to laugh at death.

Just over a year ago on January 7th, 2010, Erin Taylor (see www.erinbtaylor.com) and I received notification that our proposed project on money, migration and mobile phones on the border of Haiti and the Dominican Republic (link) had been officially funded by Bill Maurer’s Institute for Money, Technology and Financial Inclusion. Excited by the prospect of conducting new research, Erin and I exchanged emails and set a date to begin to plan what we anticipated would be a small, one-year project that explored the movement of people, currencies and mobile phone signals across the border (and by the same company, Digicel, who radically transformed the Jamaican telecommunications market in the first half of the decade). Five days later, on January 12, 2010, the 7.0 earthquake struck Haiti.

Within days of the earthquake I received an email from an administrator at UC Irvine asking if we still planned to go to Haiti. Since our start date was still a few months away, we saw no reason to cancel our project but recognized that it would likely take on new dimensions as the daily life of Haitians – even in the distant region we planned to work – were transformed by the event and its aftermath. As distant observers, it was impossible not to pay attention to the reports of aid sitting and waiting transport, the use of mobile phones to ‘text’ donations and the non-stop stories circulating via mainstream media, twitter and a range of other social media. Money, mobile phones and (im)mobility seemed to be front and center. A few months later (with additional support from IMTFI), we decided to team up with Espelencia Baptiste (Kalamazoo College), an anthropologist who was spending her sabbatical outside of Port-au-Prince, to begin to look more systematically at what was happening on the ground.



In August 2010, our reconfigured research team began a rapid round of interviews and discussions in different parts of Haiti. Our modest aim was to begin mapping Haitian monetary ecologies in the post-earthquake, with an eye towards the challenges facing Haitians as they sought to access and circulate money. Collectively, we began to learn amazing things about the ways in which money IS moving – just how long (and how much money) it takes to deposit $US 20 into a bank account, the importance of sea routes for moving money from distant locales to Port-au-Prince, the same unit of measurement Sidney Mintz wrote about in the 1960s being used in contemporary markets, the emergence of mobile vendors selling increments of airtime and a range of other practices. While not a shock for most anthropologists, the very fact that social networks and intermediaries are still key to economic practices represents a cautionary tale for entities looking to introduce technological solutions to social and economic problems. They remain central not only because of uneven and unreliable access to banks, computers, mobile phones and transportation, but also because sharing resources is essential to managing the chronic poverty experienced by the majority of Haitians. These connections have become all the more essential.

Our report, a collaborative effort written on Google docs and enabled by Skype conversations while we were spread across the globe (Australia, Haiti and the US), was finalized in December 2010 and has been made available online by IMTFI. The report provides a qualitative snapshot of Haitian monetary ecologies six months after the earthquake, focusing upon the challenges that many Haitians face in their efforts to send, receive, exchange and store money, and the role of mobile phones and other conduits in this process. Specifically, we address three key challenges that shape everyday Haitians’ attitudes towards money, trade and exchange and the potential for social change through new financial services: bureaucracy and Power, time and cost, and security. The report concludes by providing a series of recommendations concerning the importance of social networks and intermediaries in moving money, the incorporation of the Haitian diaspora into financial inclusion models and the broader need to address Haitian values concerning savings, time and forms of exchange.

January 12, 2010 was a beautiful day. It had been the fourth day in a series of such beautiful days, sunny but not too hot with a cool breeze that gained strength in the evenings, ensuring a set of restful nights. Early that morning, I left the house I shared with a friend and fellow anthropologist and a Haitian couple in the middle-class neighborhood of Lalue, and made my way to Bel Air, an impoverished neighborhood in the center of Port-au-Prince. I had been visiting Bel Air for some four years now to study why their concentration of Carnival performance associations, known as bann a pye (literally, “bands on foot”), had gotten so involved in community politics. Since 2004, they had been attempting to transform their associations into recognized civic organizations in order to stake claims on the multiple agencies that performance governance in Haiti, from governmental ministries to NGOs. They characterized their demands for funds for their performances and for the various social projects they executed in the community as a means of holding those who govern accountable to the standards of respect and equality they sought in and by democracy. That morning I was headed to Bel Air because a group of ti bann, “small bands,” was holding a meeting in order to strategize a plan to get the mayor’s office to recognize them as real bands. This was the first of two such meetings I had scheduled that day, and the only one I would finish.

I was awaiting the second one when, at 4:53 PM, the earth started to shake. I was in the best of possible places—in an open courtyard with only the bright sky and some clouds overhead. I was seated at a round table in the back of an old, wooden, French colonial house that had been converted into the mayor’s cultural offices and an outdoor restaurant and performance space that hosted weekend concerts. Claude, the representative of the Federation of Bann a Pye, and I were awaiting the start of a planning session of the Carnival Committee. Unlike other days, when the committee met around a wooden table inside the house, everyone gathered outside today. From the looks of it, people just wanted to take advantage of the soft sunlight with a cool beer at the bar. Agreeing, the committee chair soon told us that we’d just meet outside today. But we did not hurry to gather the tables together. Claude and I continued to debate about whether or not the mayor’s office would be able to verify that the bands had actually performed the past Sunday, their first scheduled performance of the year. He was telling me how the office hadn’t followed through on their plan to send scouts to check on the bands when a train, or so I had first thought, passed under my feet. Within seconds, I locked eyes with Claude. As the vibrations intensified, voices began to fill the air: “Tremblement de Terre,” Earthquake! Earthquake!

Within seconds of the first trembles, Claude corrected my instincts, honed by a Midwest childhood of tornado drills. He grabbed me from heading toward the patio—whose awning would soon collapse on a young man’s leg—and pulled me into the courtyard. The sharp waves of earth jerked me to the ground and my glasses from my head. I landed before a palm tree. For the next twenty seconds I tried, in terrified silence, to hold the ground with both hands and settle it as though it were a hysterical child. I don’t remember the moment the earth did settle. But I recall Claude telling me to get up. I found my glasses; and then the urgency overwhelmed me. The awning left the man with a shinbone popped through his skin. He had started to cry. His “Amwe,” Help! Help! meshed with those echoing in the street beyond the courtyard’s padlocked steel barricade. A suffocating smell of gas spread from the propane vendor next door. And there was no way to get out.

Two men picked up rocks from the stone floor of the courtyard and began to pound against the padlock that secured the door of the yard’s steel barricade. The man with the broken leg was now bleeding profusely. I ran up to him and told him that we’d find help once we got to the street. We all covered our mouths to ward off the smell of gas, and yelled to those in the street not to light up a cigarette. I believed at this point that it was only here where things shook, and that the barrier would open to reveal the street as it had always been. And I don’t think I was alone in this thought. Once the padlock broke open, the crowd of men pushed each other through the narrow entrance as though we were fleeing a fire. But the street brought no solace. It too was gone.

I remember the huddles of young women from a nearby professional school covered in dust and blood, and screaming about the others still inside the collapsed school building; and the woman who held a dead teenage girl whose head was smashed. There was also a woman with a sheet around her naked body, having fled from a shower. She exposed her nakedness to rip off a piece of the cloth so we could make a tourniquet for the man with the broken leg. We did, knowing he would lose this leg, and then sat next to him, listening to his cries. For each motorcycle that passed I asked the driver to take the bleeding man to the hospital. But their faces seemed to say that each was going to check on wives, kids, mothers, siblings, cousins, friends, houses, and so on. Then Félix, the mototaxi driver, who worked on the corner where I lived, rode by us. Each morning Félix and I exchanged the same banter; he asking me to take a ride and I retorting, “I don’t want to die today; maybe tomorrow, but today I got too much to do.” I thought of the oddness of this joke, as my desire to live now frightened me. Félix took the man on the back of his moto. I had no idea where he was heading. But with them out of sight, I began to head home, dragging my feet down this tiny side street filled with loss, terrified of what lay beyond.

When I reached Lalue, the first cross street and the road to my house, I stopped. It was then that I realized—with buildings tilted, cracked, and in piles of rubble; streams of people covered in soot running frantically; and a long line of stopped cars filled with panicked faces—the magnitude of what had happened. I started to run up the hill, falling once over a concrete block.

The first thing I saw as I rounded the corner to my house was the blood-filled shirt of the woman who lived above me. She was running toward me to tell me that my roommate was still under our collapsed house. After a half hour or so (an hour and a half after the quake), our neighbors managed to free her from the rubble of our house. They laid her on her back in the middle of the street in front of the second floor of our house, which had fallen intact to the ground, sinking the first floor into the foundation like a jack in the box. We all spent that night staring into space, listening to the cries of a woman whose son was buried beneath the house across the street, and a man who had lost three of his brothers and two of his children in the house next to hers.

At this moment, I had no idea that Bel Air would see more damage than much of the city, or that fourteen of the people I had come to call friends were dead, including a man and his girlfriend who insisted on throwing me a going away party when I made a short trip to the States earlier that year. I had told him I’d be back in no time, but he claimed, like a good anthropologist, that you can’t leave without the proper ritual—a rooftop party with a bottle of rum, a cake, and a stereo hooked up to a live wire dangling overhead, blasting a steady stream of djazz and rap kreyòl that got me dancing and forty people amused. I had no idea that this rooftop had caved in that day, crushing him, his girlfriend, and members of their families as they watched, in a tiny room below, the loop of music videos that they had been watching that day, like all days.

But my ignorance was not for the reasons that kept my family and friends abroad from knowing that I was alive—the fall of all three cellular carriers’ signals. I did not need to call. I could walk there. But I was too scared to leave to check on them. Scared of stepping out alone; and scared of what I’d find. What I did know was that, if they had survived, they would not have access to the kinds of provisions that we would find where I lived, in this middle class area where people were always prepared to spend a few days inside—prepared, that is, for dezòd (meaning disorder but also, and above all, violence)—as they had done, in 2008, when food riots broke out, or before the quake, when students were protesting the shuttered medical school. These were the kinds of everyday inequalities that I had learned to navigate as a white, foreigner researcher and they now paralyzed me.

When I finally made it to the U.S. Embassy two days later, after my landlord had hunted down enough gas to get us there, such inequalities met me in sharp relief. With IDs buried beneath rubble, our white skin got us through the barricades that would keep so many Haitian Americans out. I was there because my roommate needed to see a doctor. We were to go back to the city. But by the time she was done, and told that despite her shockingly bruised body, she was not to be “medivaced,” our ride had already left. I believe this was my landlord’s way of telling us to go home, home to where home was. We took the advice and stayed. For two days I translated documents for Haitian parents or relatives who would be transporting children to their country of citizenship—the country where they, the parents or relatives of these children, could not stay. And then, a coastguard plane with these children, their escorts, and pregnant Haitian American women flew us to Santo Domingo, and a day later a Jet Blue flight, filled with tourists who, at their resorts in the Dominican Republic, did not feel but a tremble.

It was not until seven months later that I would visit Bel Air, and see that it was hit harder than I ever could have surmised from the reports, in the news or from friends, of its destruction. I was there to attend a meeting of the Federation of Bann a Pye, for they were planning a festival to commemorate the earthquake and to showcase the songs of Carnival 2010 that never saw the crowds. When I arrived with a cake and some rum, the director of the federation handed me two folders of photos and notes that they had collected for me when they heard my house had collapsed and had thought I had lost my notes. Enclosed were the photos I had given them as gifts and some they had taken; drawings of their bands’ flags; lists of band members; transcriptions of songs; and invitations to performances, press conferences, and protests. They said they had heard from my friend and research assistant that another friend had gone to my house and recovered most of my fieldnotes and my computer from my desk (which had miraculously sunk into the foundation with only minor scratches), but they wanted me to have these things anyway. One of the bandleaders took me aside after the meeting ended and told me that he has a lot of respect for me because he knows that I came here to do something, and that, as he said, “You will do what you have for you to do” (w ap fè sa ou gen pou ou fè). A call for accountability and respect, meant to motivate the continuation of that which they do and that which I do, after all.

No dinero in the desert: Everyone knows times are tough, especially at the state and local level where decreased revenue has led to drastic cuts in even ordinary governmental services. Now the state of Arizona is making good on its threat to shutter its state parks, but as NPR reports many fear that will put Hopi ruins at risk of looting. In the bad old days looters would ransack these and other historical sites for pottery and artifacts. I wonder if the budget crisis continues for long enough will the Arizona state government show willingness to recognize Hopi sovereignty over archaeological sites on public lands? Or perhaps seek to acquire operating funds by privatizing public lands and letting tribes have the option to buy? Where one state recedes another might expand.

No dinero in the academy, either: And while we’re on the subject of states’ budget crisis, the New York Times corroborates what everyone already knows — that across the nation salaries for professors are stagnating. Course if you’re lucky enough to have a job don’t let them catch you complaining about that 1.2% raise in the face of 2.7% inflation. And that paltry sum doesn’t even reflect the how inhospitable the economic climate is for adjuncts or the furloughs that many full-timers are experiencing. No doubt the defunding of higher education will pinch graduate students too, as the Chronicle of Higher Education reports that even the grading of essay assignments can now be outsourced to India. The Cranky Linguist shares the tale of a friend of his in Louisiana who taught a class and wasn’t paid, until he raised enough of a stink.

Dean Ex Machina: Elsewhere in Louisiana, a truly bizarre case of a dean removing a tenured professor mid-semester and raising all of the students’ grades. The justification for this radical action? Among the students enrolled in one class 90% were making a D or worse. I am wholly sympathetic towards the professor in question who has fallen victim to a complete breakdown in leadership on the part of the LSU administration. Like many academics I worry about the creeping consumer culture in higher ed where the professor merely delivers a product that the student has paid for. At the same time if it’s mid-semester and 90% of your kids are making a D or worse than you are not successfully communicating to your audience and need to make major adjustments in your methods.

Pretty pictures: Want to see some really small projectile points? Of course you do!

The work of visual anthropology in the age of digital reproduction: Periodically I receive junk mail in my campus mailbox promoting ethnographic documentaries that look interesting and while I enjoy flipping through the brochures they always wind up in the recycle bin. Two reasons for this: they are expensive to adopt and I would have to wait who knows how long just to preview them. Instead I rely on my library’s media collection and Netflix, which has programs like Nova but none of these anthropological features. I’ve been pondering John Jackson’s recent blog post on the influence of capitalist culture on ethnographic filmmaking and the hypermarketization of academia. Parenthetically he suggests we need to rethink distribution too, but he doesn’t run with the idea or flesh out how changes in distribution might affect content and form. What would he think of Michael Wesch’s now classic “An Anthropological Introduction to YouTube”, which as of this writing has more than 1,358,000 views? Seems like he’s getting his message across to a very broad audience and making it for cheap for the consumer. Milena Popova, an economist by training, complements this argument claiming that content is a public good. This is not to say that content must always be free, but I do think that we ought to rethink ethnography as something other than the production of commodities like books and films.

The Function of Farmville: First a disclaimer. I am not a Farmville player, okay? I will admit to wasting a ridiculous amount of time on Facebook, but I just do not enjoy playing SuperheroMafiaZoo or whatever. That said I am intrigued by the notion that all those Facebook games really “do” something for the people who are playing them. I’m not completely convinced by Tricia Wang’s argument (yet) that it helps to perpetuate less-meaningful social ties, but I do think she’s done some important ground clearing simply by identifying the issue. I mean, there are more people on Farmville than Twitter? Just, wow.

Timewaster: And finally, if you think the tragically ludicrous and the ludicrously tragic is more than just when a clown dies, check out Foreign Policy’s photo essay on the world’s ugliest monuments and memorials. I really like the 131-foot tall stainless steel statue of Genghis Khan.

I completed my PhD in the anthropology department of UNC-Chapel Hill December 2009 and currently live in Newport News, VA.My interests in anthropology include American Indian studies, art and display, how people relate to the past, and issues of power. I am very active in SANA, the Society for the Anthropology of North America, where I sat on the executive board as a graduate student. I’m also involved in the American Studies Association.  I am a Chicano, born and raised in Texas. I went to a gradeless hippie school called New College for undergrad but came home to marry my high school sweetheart. Outside of academics I spend most of my time with my three daughters. I enjoy smoking Texas barbeque, reading comic books, and concocting elaborate rum drinks.

In a few minutes, I’ll publish Matthew’s first post.  And for those of you who are celebrating, don’t think you’ve shaken me off quite yet.  I’ll be popping up with a post now and then.

As you may have noticed, the weekly Savage Minds Around the Web feature has become more sporadic than weekly, which means it is time for me to step down and bring someone else into the Savage Minds family.   We’re looking for a new blogger to do a weekly roundup, and participate in the upkeep of blog.  I’ve posted a version of Kerim’s original call for a new blogger, and it’s pretty much the same.  Please feel free to email me with any questions or interest in the position.

When we first started Savage Minds were a handful of anthropologists blogging about a variety of topics, but almost no blogs dedicated to cultural anthropology. Today there is a thriving ecosystem of top quality anthropology blogs. The downside of this wonderful success is that its gotten hard for us to keep up. So we thought we’d turn to you, our readers, to see if there aren’t some aspiring bloggers who’d like to help out.

If you’re interested, keep reading …

Position: Savage Minds Assistant Editor

Requirements: The position is open, but someone who is currently enrolled in an anthropology Ph.D. program is preferred. We especially encourage women and minority applicants. The ideal candidate is a good writer who is knowledgeable about anthropological theory and comfortable using HTML. (Blogging experience isn’t necessary, we are happy to get you up to speed on the software we use.)

Salary: None. Sorry. No money. However, you do get to become a full-time member of a well established blog for one year (possibly longer, but initially for one year).

Job Description: The assistant editor will be free to blog about whatever topic he or she likes, but there is no pressure to do so. More important are the following responsibilities:

• Daily: Moderate comments. We get about 20-30 spam comments a day, although now most go to the moderation queue.
• Weekly: Write an “around the web” post listing and summarizing interesting anthropology related stories from blogs, newspapers, Facebook, academic journals, etc..
• Ongoing: Coordinate the Savage Minds guest blogger program. Help identify and contact possible guest bloggers. Coordinate their schedule. Set them up with accounts, introduce them, thank them, and help them with any technical difficulties.
• Ongoing: Maintain the Savage Minds blogroll.

How to Apply: Write a sample “around the web” column which you think reflects the spirit and sensibility of Savage Minds. It should reflect the quality of work you think you could do on a weekly basis. It should be properly encoded as an HTML list (like the Job description list above). Email the results to this email by Monday, April 19.

So Over It: The Philosophers’ Magazine interviewed Alan Sokal, the physicist most remembered for publishing a fake deconstructionist article in Social Text and then announcing that it was a hoax.  In addition to lamenting that he will, in all likelihood, only be remembered for that incident, Sokal lamented the anti-philosophical ethos of the  younger generation of physicists.  Where could they have gotten that from?

If there’s an idea floating in different corners of the blogosphere, count on Daniel Lende at neuroanthopology to put it all together.  That’s just what he did for this post on 5 rules for anthropologists to reach broader audiences.

The Economist has a short piece on gendercide- the systematic abortion or infanticide of female children.  Almost more troubling that some areas of the world have a 120:100 male to female birthrate is the fact that neither poverty, education, rural/urban locality, or national policy alone can account for the rise of such cases.

Disciplined Struggle: Ryan Anderson of ethnografix posted on anthropology vs. economics–that intellectual cage match within the human sciences to explain social behavior.  Economics get more recognition, Anderson reasons, because its basic premises lends itself to models that are easy to pick up and apply to any number of situations.  But anthropologists’ attention ethnographic detail shouldn’t be a reason to fold our arms and say the world doesn’t understand us.  But, Anderson argues, anthropologists have arguments in their toolbox that can scale up too.

HTS To Go: Maximillian Forte at Zero Anthropology posted on the latest development in the anthropomilitary strategy–the continuation of Human Terrain principles in Afghanistan without Human Terrain Teams.  Forte shows that more and more of this knowledge production will be shifted to actual soldiers or military contractors.

A Nice Piece of History: Ethnocuba has a great piece about Edward Tylor’s little-known excursion to Cuba before he went to Mexico and collected information for his first book, Anahuac.

Biologists Get All Biosocial: Has the world turned right side up?  Nicolas Wade at the New York Times reports on new research that is getting biologists to recognize the role culture has played in recent human evolution.

For Your Listening Pleasure: BBC Radio is streaming an audio report chronicling the story of Malinowski and the invention of field work.  Some things will make you raise your eyebrow, while other comments will make you roll your eyes.  Features interviews with Adam Kuper amongst others.

Anthropologists Do it Better: Tony Waters (a sociologist by training) from ethnography.com writes on why the International Studies Association (ISA) just doesn’t do it for him, and how AAA’s is where it’s at.  The best part of the story is when Waters is pulled into a meeting with a bunch of government bureaucrats on providing humanitarian aid to Nigeria.  He describes it this way:

The other NGO guy and I were the only ones there not in suit and tie.  We were also the only ones not dropping names of White House contacts, or mumbling about how we had such-and-such a security clearance from the US government but didn’t know what was happening in Nigeria.

Yeah, I’d stick to AAAs too.

‘Merck’y Transactions: On Somatosphere, guest contributor Ari Samsky posted a piece on the multinational pharamaceutical companies’ donations of medicine to the global south and the formulation of a ‘scientific sovereignty’ that results.

Sound Off: Hendrik Hertzberg wrote a brief piece for the New Yorker online on Rush Limbaugh’s race-baiting insinuation that Barack Obama turns African American English on and off in order to appeal to different constituencies.  (Limbaugh went as far as accusing the president of reading ‘aks’ off the teleprompter.)  For a further analysis, see this piece on Language Log (and thanks to the Log for originally linking to the Henzberg piece).

Morning Cup of Evolutionary Psychology (Now with slightly less of that eugenic aftertaste):  You might disagree with the reasoning, results, and even the premise of this Time Article linking liberalism, atheism, and monogamy to a higher IQ in men.  But, at least some readers will also get a sense of self-satisfaction.

Want to share something with SM readers?  Post in comments below, or email.

Cultural Diagnosis: Roy Richard Grinker wrote a recent op-ed for the New York Times on the changing medical diagnoses of Aspergers, the reduction of social stigma, and how Asperger’s patients have been making cultural sense of their medical diagnoses.

Heart of a Tiger: Victor Mair at Language Log wrote a post on how Chinese pop slang use clever transliterations of homonyms (or homonyms of transliterations?) of English words and stock phrases.   Up for Valentines Day was “I LAO3HU3 老虎 U” which sounds like “I Love You” and means “I Tiger You.”  You can go to the post and see how this play on words is being taken up in advertising as well.

From the Inside: David Price’s latest report on HTS tracks the story of John Allison, who went into Human Terrain Team training a skeptic and left a vehement opponent of the entire project (which is not a program). A lot of Allison’s insights into the culture clash, if you will, of military personnel and social scientists are fascinating.

Publications by the Numbers: Lorenz at antropologi.info takes a look at how Anthropology can survive (or thrive?) in the era of academic commodification.

Doll 2.0: Barbie, the doll that has its finger on the pulse of the American culture of ten years ago, unveils the plastic bombshell’s 126th career as a computer engineer.

Haiti in Fragments: I just got tipped off about the blog on Social Text’s website. Check out the collection of essays written last month by various scholars on (re)considering Haiti, its exceptional history, and its place in a world system.

Development of Memory: English Professor Anne Trubek wrote a piece in the American Prospect on efforts to restore the adolescent home of Langston Hughes as both a memorial to the author and an opportunity for redevelopment in a struggling Cleveland neighborhood. But Trubek’s hesitancy, centered equally upon the difficulties of urban renewal and the politics of memory, propel her to look for other options.

Holding Immigration Suspect: Tony at ethnography.com questions some new research making the rounds of the popular media and that argues that immigrants are more likely to engage in criminal activity than native-born people. There is, he argues, a negative correlation and a much more complicated relationship between immigration and crime.

Modern Trickery: Ok, there’s just too much good stuff on Social Text’s blog, and I need to get it out of my system. Gabriella Coleman wrote a piece considering whether internet hackers could fulfill an archetypal position of the trickster. Check it out.

Call to Unite: Michelle Thomas wrote in with the suggestion that anthropology grad students in programs across the U.S. (and beyond?) should have a central forum to write about funding. She writes:

I recently noticed that our discipline (anthropology) lacks a centralized site for grad students to discuss and commiserate over their experiences with funding. I thought perhaps you could at least draw attention to places where such conversations are happening, in the hopes that more information can be shared (and perhaps someone will even create such a centralized site for gathering information about grants and the review process in future years). In the meantime, here are the sites that I know of, and which I hope you will share with other anthropology grad students:

http://forum.thegradcafe.com/forum/17-the-bank/ http://academicjobs.wikia.com/wiki/Humanities/Social_Sciences_Dissertation_Fellowships_2010-11 http://academicjobs.wikia.com/wiki/Dissertation_fellowships http://www.poliscijobrumors.com/ –> see: http://www.poliscijobrumors.com/topic.php?id=874

Do you have something you want to include from around the web? Write in the comments or email.

This is what NCA wrote on their website:

Congress is currently evaluating and considering the expansion of the Pentagon’s Human Terrain System (HTS) program, in which anthropologists have been recruited to assist with counterinsurgency operations in Afghanistan and Iraq. Please join us in expressing our firm opposition to the program and any expansion by agreeing to add your signature to the “Anthropologists’ Statement on the Human Terrain System Program.”

Modeled after a well-publicized 2008 statement written by economists to oppose the Bush administration’s first TARP program, this statement aims to clearly and concisely state the factual grounds for our opposition. Unlike our previous year-long effort to compile signatures for the Network of Concerned Anthropologists’ “Pledge of Non- participation in Counterinsurgency,” we want to collect the signatures of as many professional anthropologists as possible as soon as possible so that our voice can be heard in the debate about HTS.

To add your name to the statement, please EMAIL your NAME, TITLE, and AFFILIATION to NOHUMANTERRAIN@GMAIL.COM. Include the subject line “Anthropologists’ Statement.” Please encourage other professional anthropologists to sign as well. Thank you very much for your support!

Read on for a draft of the letter:

In a Hot Mess- AFP issued a news brief on how Starbucks is in a venti cup worth of trouble with the Mexican government for its unauthorized use of Aztec images in a company promotion. Also, Richard Greenwald at In These Times reviews a new book from UC Press on Starbucks and the American Middle Class.

Novel Ideas: Tony Waters at ethnography.com gave a unique reading suggestion–the 1952 British novel The Deceivers by John Masters. The novel tells the tale of a British colonial official who has lived in India for two decades and must devise a culturally-appropriate method for law and order when a gang of native mercenaries terrorizing the administrative unit he governs. (Hint: Waters is hoping that this might serve as an allegory for some current events).

Unteachable Moments: Pamthropologist at Teaching Anthropology explains why anthropology courses are really about unteaching all the crap with which students are inundated before getting to the classroom.

Prize Patrol: Eugene Raihkel at Somatosphere linked to Ian Hacking’s Holberg Prize Symposium. The Holberg Prize has previously been awarded to scholars like Julia Kristeva, Jurgen Habermas, and Frederic Jameson, and its website has the talks given in honor of Hacking, and Hacking’s response. Links to the videos are listed individually on the somatosphere post.

A Fighting Shame: Gabriella Coleman is collecting stories for an Academic Hall of Shame, which will catalog how many post-docs are denied health insurance and other basic benefits of employment. You can go to her blog to comment.

Mc Illin’: Ethan Watters, writing for the New York Times Magazine, does a pretty bang-up job in this piece on “The Americanization of Mental Illness.” Watters explains both the culturally embedded character of mental illness (i.e., no two societies have defined mental illness similarly) and the globalization of Western concepts of mind and self that are coming to dominate medical models around the world.

For your viewing dis/pleasure: Filip Spagnoli at the PAP-Human Rights Blog posted the Southern Poverty Law Center’s new (or latest?) pop up map of Hate Groups in the U.S. Fun map, scary thoughts.

Did I miss something? Feel free to continue posting things in the comments or email me for the next edition.

SM picked up on the world of anthropology- from Dustin’s great post on Human Terrain in Oaxaca, Ethnic Studies Under Attack, Tom’s breakdown of the UK anthropology rankings, the burgeoning Open Anthropology Collective and even the youtube hit The Anthropology Song.

Rex gave advice to graduate students, offering them insight into what professors look for in applications, which he updated in December, told grant-seekers to read Michele Lamont’s How Professors Think, and suggested resources for preparing for fieldwork.

We stocked up on our popcorn, either to watch vividly or to throw it at the screen. Of course, the colonial, anticolonial, racist, liberatory, best thing since sliced bread, worst film ever Avatar got both Rex and Kerim going, but let us not forget that there have been other notable movies in the history of cinema. Rex reviewed the Librarian series…twice! Plus, where to find free documentary films online, Tristes Tropiques, and films for teaching anthropology.

Of course, online technologies constitute our media of choice, and SM had plenty to say about that. From Finding Anthropology on Twitter, to Virtual Worlds as Area Studies, to the profitability of social networking sites and a rereading of Imagined Communities in the digital and multinational age. Plus, Chris gave a rowsing, ‘the internet is dead, long live the internet’ cheer in recounting how his book has faired in the online creative commons.

This year, SM is it unethical to say something about someone that they cannot understand? And could the Henry Louis Gates affair be considered an American rorschach test on race? And there were plenty of opinions. Chris took a dressed-up call for the dismantling of the university to task, while Rex crowned the worst postmodern titlemaker. And Kerim compared Mendeley and other bibliographical tools.

We were lucky to have a number of great guest bloggers this year. Adam Fish wrote on celebrity journalists in North Korea, communes and online communities. Parvis Mahdavi contributed on her work on the sexual revolution in Iran. Anne Allison wrote about precarious socialities of Japanese youth. Ken MacLeish posted on the wounds of war and the dilemmas of stereotype. And Olumide Abimbola wrote pieces on consuming second hand clothing and anthropology in Nigeria.

Finally, we remembered the lives and contributions of Dell Hymes, Epeli Hau’ofa, and of course the one to whom we will always be in debt for our name, Claude Lévi-Strauss.