This Anthro Life – Savage Minds Crossover Series, part 3
by Adam Gamwell and Ryan Collins
This Anthro Life has teamed up with Savage Minds to bring you a special 5-part podcast and blog crossover series. While thinking together as two anthropological productions that exist for multiple kinds of audiences and publics, we became inspired to have a series of conversations about why anthropology matters today. We’re sitting down with some of the folks behind Savage Minds, SAPIENS, the American Anthropological Association and the Society for American Archaeology to bring you conversations on anthropological thinking and its relevance through an innovative blend of audio and text.
In our third episode of the TAL + SM crossover series, we explored SAPIENS’ approach to producing anthropological content for popular audiences. Ryan and Adam were joined by the digital editor of SAPIENS, Daniel Salas, to discuss the implications of using anthropology to engage the public through journalism. The episode focused on the questions How do you reconcile scientific and anthropological writing, and is this mixture a new genre? Is there a balance to be found between producing timeless “evergreen” stories versus current events focused content for audience engagement?
I will only know what I precisely want to say in this piece once I finish writing it.
This enigmatic sentence is not meant as an alluring opening statement, nor is it a sign for an experimental literary method that I will be employing in this blog. For what it’s worth, this sentence captures my principal insight into the process of writing. It is an insight that I gained after years of experiencing much frustration with writing, after producing endless drafts of the same text, after nights and days spent on trying ‘to get it right’, after struggling not to lose my focus, not to get lost in the texts I tried so hard to write.
Luckily, I do not feel like that any more. But it has been a long ride. Continue reading →
Some of our co-bloggers in this forum rightly suggest that reading precedes and accompanies writing. But then they say that young people today, in this era of attention deficits, are losing the art of reading. When I was young, hope I still am, I usually responded quite stubbornly to this kind of admonishing “wisdom”. Maybe our teachers need to be more inspiring. In writing, we may need to rediscover a richer variety of forms. There was a time, for instance, when scholars primarily wrote not in essays, but in a more difficult and older art of texting, namely, aphorisms.
Let’s not underestimate the new forms of attentiveness that are emerging. On Instagram for instance, which to the surprise of discerning readers creates the possibility of stranger sociality based only on a fellowship of images. Continue reading →
[Savage Minds is pleased to publish this essay by guest author Katerina Teaiwa as part of our Writers’ Workshop series. Katerina is Head of Department of Gender, Media and Cultural Studies, School of Culture, History & Language at Australia National University, as well as President of the Australian Association for Pacific Studies. Her book Consuming Ocean Island: Stories of People and Phosphate from Banaba (Indiana University Press, 2015) focuses on histories of phosphate mining in the central pacific, specifically the movement of Banaban rock and the complex relations created by the mining, shipping, production and consumption of superphosphate and ensuing commodities (watch the book trailer on youtube). This Banaba work inspired a permanent exhibition at the Museum of New Zealand Te Papa Tongarewa, which tells the story of phosphate mining in the Pacific through Banaban dance. She is currently collaborating in the The Anthropocene Kitchen project to convert her book and research into a science comic.]
They say to write well you should read well: “read more and write better” proclaims the Writing Forward blog. And in her Savage Minds essay Ruth Behar states: “It comes down to this: you can only write as well as what you read.”
While I have to write regularly as an academic, I’m currently struggling to identify good reading practices in my weekly or even monthly routine. How do we define good practices? Is what influences us as academics primarily the “high quality” sources — the peer reviewed articles and books, the classical texts or novels, the rich ethnographic texts, fieldwork or other reliable data — that we expect to find cited in our colleagues’ work, and that we regularly assign to our students? Continue reading →
[Savage Minds is pleased to publish this essay by guest author Paul Tapsell as part of our Writers’ Workshop series. Paul is Professor of Anthropology, and Māori, Pacific, and Indigenous Studies at the University of Otago. His research interests include Māori identity in 21st century New Zealand, cultural heritage & museums, taonga trajectories in and beyond tribal contexts, Māori values within governance policy frameworks, Indigenous entrepreneurial leadership, marae and mana whenua, genealogical mapping of tribal landscapes and Te Arawa historical and genealogical knowledge.]
The greatest challenge of being an anthropologist is being me. From one decade to the next I have been a cross-cultural island of self-consciousness, framed by the cross generational memories of wider kin. Wisdom comes in many forms, but as I tell my students, at least those who turn up to class, it cannot be found on the Internet. Somewhere between my father’s Maori generation of desperately trying to be English and my children’s reality of being overtly Maori you find… me.
Raised in the tribally alienated rural heartlands of Waikato naivety (built on 19th century confiscations at gunpoint), my view of the world was one of barefoot summers by the ocean, while the rest of the year was underpinned by frosts, fog, rugby and ducking for cover in a rurally serviced school surrounded by affluent dairy farms and horse studs. Right from the start teachers placed me neither at the front or the back of the classroom. Kids in the front were mostly fourth generation descendants of English settlers, while at the back were the ever sniffling Maori who had no shoes and walked five miles to school across farmlands, one steaming cow pat to the next. And there I was, from age five, placed right in the middle, on the boundary between a white-is-right future and an uncivilised dark skinned past. Continue reading →
Lists can be tyrannical. They tell us what we are supposed to do and what we have failed to do. They purport to keep us on task. They lead us to derive pleasure from crossing things out. Done! Eliminated! Lists enlist us to worry about rank and order, to aspire to the top-ten, top-twenty, top-one-hundred. Lists compel us to click and consume. If you like that, you might also like this. Click through to learn about 13 Animals Who Are Way More Gangster Than You.
These characterizations and their assumption of shared experience speak to cultural patterns of a particular time and place. Lists reveal systems of thought and organization, as Foucault notes in the preface to The Order of Things, which opens with his reading of Borges quoting a “certain Chinese encyclopedia.” The specious tome’s categorical division of animals into an alphabetical series—…(i) frenzied, (j) innumerable, (k) drawn with a very fine camelhair brush, (l) et cetera…—strikes the French philosopher as hilariously distant. He writes, “In the wonderment of this taxonomy, the thing we apprehend in one great leap, the thing that, by means of the fable, is demonstrated as the exotic charm of another system of thought, is the limitation of our own, the stark impossibility of thinking that.”Continue reading →
Like many writers who have to sustain themselves with a paying job – in my case, and probably yours too, an academic job – I spend a lot of my time fretting about not having enough time to write. Many of my friends in the profession are the same way. We have to teach, we complain, which requires time to prepare, deliver, and grade our lessons, while managing students and their many needs. We serve on committees, attend faculty meetings, and hold office hours. We devote countless hours to reviewing the work of our peers – others who seem to find the time to write, which we must review at the cost of our own writing time.
As a result, I think, many of us don’t feel like writers. I know I don’t. Not a real writer, anyway. A real writer, in my mind, is someone whose principal vocation is writing. I picture someone like Honoré de Balzac, writing through the wee hours of the morning, fueled by endless cups of coffee; Joyce Carol Oates, author of more than 50 novels and countless other works of fiction and non-fiction; or Maya Angelou, who kept a small hotel room as a writing space, which she called “lonely, and…marvelous.” These to me are real writers. Continue reading →
It is my pleasure to announce the fourth (and final) season of our Writers’ Workshop series. Each Monday we will share a new essay reflecting on some aspect of the writing process. We invite you to follow along, and to make these essays part of your weekly writing rituals. This fall we have a fantastic group of contributors:
In the middle of the teaching term, summer is the far away season where you imagine that all of your academic, and possibly creative, writing projects will get off the ground. It is an oasis over the desert horizon. When summer finally arrives, you realize the large, luscious lagoon you imagined is more like a puddle. Desperate, you dive in anyways. The reality of the academic summer is that we continue to have competing demands on our time. We rush off to the field. Our families have a heightened sense of entitlement to interact with us. Kids aren’t in school. We are faced with duties left undone in the scramble to get through the term. Those of us who are junior, or precariously employed, are likely packing and moving (again).
According to every “how to” book on successful academic writing, waiting for big chunks of time to advance intellectual projects is ill-advised. Instead, consistent short bursts are the way to cultivate a long and successful publication record. Through various experiments, I found this to be true. Nevertheless, most of us stay committed to a substantial amount of summer writing. We have to. Savage Minds has been a supportive space for thinking and talking about anthropological writing. In this first guest post I want to open a conversation about summer writing and sketch out my plan for the coming month as guest blogger. Continue reading →
[Savage Minds is pleased to run this essay by guest author Jane Eva Baxter as part of our Writer’s Workshop series. Jane is a historical archaeologist and an Associate Professor of Anthropology at DePaul University in Chicago, IL USA. She is the author of numerous books and articles, including the forthcoming book Childhood and Adolescence in the American Experience (University Press of Florida 2016). You can follow her on twitter @janeevabaxter.]
For the past couple of years, I’ve been suffering from the condition we affectionately know as “writer’s block.” This has not been a generic or widespread condition as much of my writing is progressing as swiftly and smoothly as my job structure allows. This particular writer’s block has been confined to the writing associated with several years of archaeological work I conducted on the island of San Salvador in The Bahamas. The reason for this particular condition is easy to identify: my project co-director simply decided to stop writing.
My co-director and I began planning our research in 2002, and from 2004-2012 we conducted archaeological and historical work investigating transitions in the daily life of the island’s residents. During this time, we co-authored conference papers, site reports, proceedings volume papers, and articles for the Journal of the Bahamas Historical Society. We often co-authored work with our students. We developed curricular materials for the local school, co-authored a popular guide to the historic sites on the island for residents, tourists, and student groups, and created archaeology posters for a small, local museum.
And then, my project co-director stopped writing. At first, this decision to stop writing manifested itself as a waning interest in what had become a rather routinized and comfortable process of co-authorship. Writing plans were disregarded. Deadlines were missed without renegotiation. Discussions about writing ceased. Eventually, he announced he no longer had an interest in publishing scholarly articles, and told me to just go ahead and write everything up on my own. For many, being freed from the bonds of co-authorship might seem liberating, but to me it has been rather paralyzing. It also has given me cause to reflect on the production of archaeological knowledge, and left me to wonder exactly what it means to write without him. Continue reading →
[Savage Minds is pleased to publish this essay by Annie Claus as part of our Writers’ Workshop series. Annie is assistant professor of anthropology at American University in Washington, D.C. specializing in the social ecology of marine and coastal environments and diverse environmentalisms. She has published work on the impacts of environmental policies on coastal communities, the political ecology of disasters, and conservation social science. Her most recent work analyzes the relationship of Okinawa to Japan through the lens of coral reef conservation.]
I weaseled my way into a writing class as I was finishing my dissertation. Others had advised against taking the course (“just finish your dissertation and worry about its readability later”). But I had been convinced that clear writing reflects clear thinking. If clear thinking emerges through writing with clarity, shouldn’t we all be required to take at least one class about the craft of writing before we inflict our thinking on others?
The professor had taught writing for years and was on the editorial board of The New York Times—a real professional! His (The Pro’s) over-enrolled class was pitched to future journalists but that seemed insignificant to me. I pleaded with The Pro for a spot:
“Anthropologists are also writers, without training or hope. Isn’t it important to make academia a better, more accessible place?”
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 →
I am thrilled for the opportunity to write as a Savage Minds guest blogger for this first month of 2015. One of my New Year’s resolutions is to become a better writer, and I’ve spent a lot of time over the last few months poring through style guides and manuals trying to learn the writer’s craft. This is not because I am writing my first book. Unfortunately, I am almost five books into my career, and only now do I feel compelled to improve my prose. As an ethnographer, I privileged the message over the medium.
I’ve taught ethnographies for thirteen years, and at the end of each semester, I survey student opinions of the required books on my syllabi. “Reading [this book] was like being forced to read Facebook’s terms and conditions for class,” a student wrote about one of the texts I assigned. The book in question suited the course subject, and contained field-changing theoretical insights. As a piece of scholarship, the book excelled, winning a major award from a large professional society. As a piece of writing, however, the book failed. My students judged the prose opaque, circular, jargon-laden, and gratuitously verbose. I agreed. I prepared a lecture on the core arguments, and spared my students the headaches induced by needless erudition.
University students, especially at the undergraduate level, despise inaccessible books that use language to obfuscate rather than clarify. I have purged many a smart ethnography from my syllabi after watching students struggle to extract the main arguments from a fog of impenetrable prose. Each year, I explore university press offerings to find well-written ethnographies. The continued production of un-teachable books amazes me.
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.
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 →