On Wednesday morning, amid the turbulent mix of feelings that washed across the country and beyond its borders, an anxious existential question took hold of many of us: “what the f***k do we do?” Some seriously considered the need to flee for their lives. Others took to the streets. More than a few folks I know spent the day drunk or in bed. And, by the end of the day, safe spaces for decompression and community care emerged on many college campuses. Part of my own response, one shared by many other faculty, has been: TEACH.
What happens to our praxis once we start from a place of acknowledging difference in our persons, our histories, our bodies, and our aesthetics? This text starts from a standpoint of curiosity, consideration, and mindfulness as we explore how, who and what we are, inform structures we create. The moment and place of knowing requires a certain slowness to enter into our thoughts, movements, and research, allowing for nuance and precision, for care and humility, and for an aesthetic of difference to incubate our praxis. Once we allow our work to breathe, to reflect, to sense difference, it transforms structures around it or structures created through it. The act of research becomes praxis through which critical awareness of one’s own condition and the condition of others comes into high relief. One aspect of this praxis includes bodies co-producing the work. There are intricate processes that situate us between theory and practice as praxis, which must begin to take into account the many ways in which we are identified, the modes of address, our different bodies, and varied epistemologies.
Intersectionality allows us to occupy that praxis and standpoint critically. It takes into account systems of oppression within the world that hold marginalized people in place (often at an inferior position) in multiple ways. It is not a new idea to acknowledge that our vectors of identity (race, class, ethnicity/gender/body, et cetera) inform how we experience and consider the world, but what is significant in intersectionality is that that place holding happens in different ways at different times and for different reasons. On the flip side, it also means that privilege manifests itself in similarly multifaceted forms. If, due to your body experience, you have never had to question how the world looks at your race/class/ethnicity/gender/body, or if that has never impacted the way the world identifies your research or work, you should know that that is a privileged experience. And that privilege or lack thereof, informs you and your praxis.
By Paige West
For about a decade I have been teaching a graduate seminar in anthropology at Columbia University called “Decolonizing Methodology” which takes Linda Tuhiwai Smith’s groundbreaking book Decolonizing Methodologies: Research and Indigenous Peoples as its starting point and also draws on other key texts focused on research methodologies specifically (Denzin et. al. 2008; Kovach 2010). In the course we tend to start with Smith’s work and then use her careful analysis to guide us in taking apart the various traditional methodologies that anthropologists tend to rely on in their research and the various theoretical frames that are of-the-moment within the field. This means that the course moves back and forth between “decolonizing methodology” and “decolonizing theory”.
Anthro/Zine, a venue for undergraduate publication from the team behind Anthropology Now, has entered its second year of publication. The premise behind the project is to provide a space for college students to reflect on how anthropology, in all its myriad forms, has touched their lives. As editor I have been completely blown away by the quality and creativity of our submissions which have included not only essay, but also art, poetry, photography, fiction, and what I call “briefs” — very short pieces. There are now four issues, open access and CC-BY, available at the link above. Check out our latest issue below!
Anthro/Zine publishes April, September, and December coinciding with each new issue of Anthropology Now. If you are a student or recent college graduate and would like to make a submission of some sort that is relevant to anthropology then we would like very much to see what you have to offer. We are most interested in seeing work that is creative, personal, and short. Original research is welcome but we do not publish term papers. Do not submit to us what you have given your professor, your peers are your audience here. Reflect on what you have already accomplished and tell us about your experience of encountering anthropology.
A/Z is not a venue for graduate students, however it is appropriate for grads to submit their work directly to Anthropology Now, please see their guidelines here.
Students or faculty with questions can reach me at firstname.lastname@example.org, if you would like your work considered for the September issue than make your submission by August 1.
Click on the cover or the hyperlink below to download a pdf of our latest issue:
This post follows a few ideas I expressed last year, as I started the second year of my MA in anthropology here at Leuven. It was a moment when most of us in my program returned from our respective field sites; reeling from the intensity of ethnographic fieldwork, dealing with copious amounts of field notes, emotions and reflections, wondering if we have enough for a thesis.
I wrote then of the need for ‘peership’ in classrooms: a sense of ‘taking care of our own’ in educational spaces – ‘a crucial support network that enables many of us to get around.’ We called this endeavor, with seriousness and a lot of jest, ‘Peers and Beers.’ We met every couple of weeks, presented our thoughts, spoke of creative ways to write and think through our notes, shared references, helped develop tables-of-content (for a large part!), and of course drink wonderful Belgian beers. Continue reading
Last May I introduced you to Anthropozine, a new undergraduate venue associated with the journal Anthropology Now. The concept behind the zine was to get college students interested in engaging in earnest reflexivity by articulating their personal experience of encountering anthropology. The first issue, themed around the topic of “Food,” was a roaring success thanks to the efforts of our talented writers.
I’m happy to announce that there is now a second issue of the zine to go around! Our parent, Anthropology Now, moved to Taylor & Francis which involved a slight delay in publication, but they have kept us on board. We’re excited to once again provide a place for shorter works by college students. The latest issue is themed around “the Body.” Help us help our students express themselves by sharing this over your social networks and email listservs!
Please visit us at http://anthronow.com/anthrozine where you can download our first two issues and view the submission guidelines. While you’re there check out all the amazing stuff Anthropology Now has to offer too. Continue reading
Back in the late twentieth century, when cut and paste still meant scissors and glue, desktop publishing opened many doors for a creative person with something to say. We dubbed these homebrewed screeds “zines” and reproduced them by photocopier. They were distributed not by webpage and email but left stacked next to alternative newsweeklies or sold for cheap at record stores. Drugs and sex and politics were the dominant themes, and their chaotic aesthetic served as witness to a strong DIY ethic inherited from our punk ancestors. They were cheeky and irreverent, occasionally they were even good. In many respects they were the analog precursor to the blogs of today.
With this nod to the past, let us turn now to the future for I am excited to announce the launch of a new venue for undergraduate authors, Anthropozine, lovingly inspired by the ’90s zines of yore. Sure its a PDF now, but don’t let that stop you from running off a few hard copies on the departmental printer while no one’s looking. The publication carries a Creative Commons license making it easy for you to share with your students by email, over listservs, or social networks. Anthropozine is published jointly with Anthropology Now, a peer reviewed journal from Routledge with a special vision to make available illustrated works from leading scholars that are written for a general audience. Think of it as something like a missing link between scholarly journal and a popular magazine. If you are a member of the AAA’s General Anthropology Division you already have electronic access to the journal, but there is a fair amount of free content available at http://anthronow.com. Continue reading
Passover is still a few months off, but I wanted to share a bit of wisdom from the Passover Haggadah because it has helped guide me through many an online debate. There is a section which tells the story of the four sons (we always read it as “sons and daughters” at my house): “one who is wise, one who is wicked, one who is simple, and one who does not know to ask” and “recommends answering each son according to his question.” Wikipedia can fill you in on the rest of the story and the traditional responses if you need help understanding the irony of the cartoon at the top of this post, but for my purposes I just want to focus on the central pedagogical insight: that different questions and questioners require different responses. That different questions call for different responses may not seem to be a particularly useful insight, but I think a lot of the pain involved in internet discussions can be avoided if one thinks clearly about this and learns to act accordingly.
For me, engaging in online debate means trying to think seriously about a comment1 and what work it is doing before I choose how to respond. This avoids the problem suggested by the joke of the cartoon: that one’s ideological stance will shape how one interprets the comment. I’m not saying that one can respond to comments in a way that is completely free of ideology, just that focusing on the comment text itself rather than your assumptions about the person leaving the comment can help a lot. Yes, interpretation of the motivation and character of the commenter is important, but in this approach it only enters into the equation after you have determined what type of comment you are dealing with. What follows then is my adapted typology of the four types of comments one finds on the internet, and how best to respond to each one. Continue reading
This week, I embark on my 12th year as an adjunct at the College of Southern Nevada (formerly the Community College of Southern Nevada, which I much prefer — they changed the name in a bid to sound classier). For the last 11 years, I’ve taught intro-level anthropology, even as my career shifted from academia into the museum world.
Teaching is a choice for me. I have a full-time job, a MORE than full-time job, running the Burlesque Hall of Fame, and much of what little spare time I have left is spent as a caretaker for my father (who suffers from Alzheimer’s) and maintaining some kind of social life, but when I can pick up a class, I do. I enjoy the classroom experience, and if you’ve ever worked at a community college, you know how rewarding it can be.
My classes are typically full of very bright, hopeful young people (along with a scattering of returning students and retirees) who have been terribly served by the educational system. Many of them are minorities and/or from poor families, which means not only has their K-12 education been abysmally bad (on purpose, I’d argue), but so has the rest of their lives during their developmental years. Continue reading
Rex’s post on back to school books got me thinking. `Doing the life of the mind’, as he puts it, involves lots of different activities. Its not just reading and writing. Talking is a big part of what we do. And to different audiences, or not , as the case may be. Much of the way that we do our academic presentations gets in the way of wider communication. This might be intentional. In reinforcing the walls of the silos in which we like to situate our knowledge it fosters the aura of complexity and exclusivity which in our social universe renders academic knowledge credible.
A recent book addresses this phenomenon as it applies to writing in the social sciences and, by extension, to anthropology. Learn to Write Badly . How to Succeed in the Social Sciences by Michael Billig is not a ‘How To’ book. Its a `How Not To’ book. But, as the author makes plain, if you don’t write in the way which has become authoritative in your field, even if it entails writing badly, there could be consequences for your reputation if not your career.
Although Billig’s is a book about writing I think that the author’s claims work pretty well for communication in the social sciences more generally. It certainly made me think about how we as anthropologists in academia tend to speak to our audiences whether they are our students or our peers. The formal style of academic presentations in anthropology based on writing rather than on `findings’ prioritizes engagement with other writing over and above engagement with either our audience or our informants. This is quite different to communication in other fields, within and outside academia. A how to book which you may find useful for engaging with these other fields is Carmine Gallo’s Talk like TED summarized neatly here by Sam Leith of the Financial Times .
Sure, it’s a manual in self promotion (but lets not kid ourselves that academia is any different). But it also has lots of useful tips about connecting with the audience, making a few key points and giving them something to remember. And I learned something wholly new, useful and unexpected. That if you press the B or W keys in powerpoint you can suspend the presentation so your audience is focusing on you not the slide until you are ready to show them the next one. Despite the acknowledged allure of intellectual posturing sometimes you just cant beat useful practicality.
[This post is part of a series featuring interviews with designers reflecting on anthropology and design. This is our final post!]
LAURA FORLANO. writer and design researcher.
WHAT I DO.
I’m an ethnographic time traveler. For much of the last 10 years, I’ve been studying the ways in which the use of communication technology enables emergent socio-cultural practices around working and living in cities. For example, I’m interested in peer-to-peer networking, bottom-up organizing, co-located online collaboration, user-driven social innovation and open source urbanism, to name just a few. I’ve watched teens use mobile phones in Tokyo, observed activists building Wi-Fi networks on rooftops in Berlin, interviewed freelancers in Starbucks cafes in New York, watched doctors use computers in operating rooms, tested iPhone applications for navigating college campuses, visited design studios in Barcelona, and hung out with hackers in Budapest.
It is Week 7, or, the Week I Forgot To Put Up the Check-in Post. Its been that sort of week. Here at Savage Minds, we migrated to our brand new site and in the process our comments feature got all buggy. So if you tried to comment in Week 6 and couldn’t, we’ll just start fresh today. How has your week been? Where are you in the writing? Continue reading
(Savage Minds is pleased to run this essay by guest blogger Zoë Crossland as part of our Writers’ Workshop series. Zoë is Associate Professor of Anthropology at Columbia University. She works in highland Madagascar and writes on semiotics, and archaeologies of death and the body. Her most recent publication is Ancestral Encounters in Highland Madagascar: Material Signs and Traces of the Dead ( Cambridge University Press, 2014).)
Like fiction, archaeology allows us to visit other worlds and to come back home again. So, it can be a useful exercise to juxtapose archaeological texts with historical novels, poems and other forms of writing. Just as a novelist does, a writer of archaeology has to attend carefully to the conventions that shape the stories we tell. The written past demands some kind of narrative coherence, a consistency in our compositional form, and in the internal logic of the world we bring into being. Like poets, we have to choose our words carefully. In this comparison we can identify the shared techniques used to evoke other worlds and to draw in the reader. We can also consider the narrative possibilities that are excluded from our archaeological writing, and ask what opportunities might be opened up by allowing different forms of voice and language. Continue reading
UPDATE: Rebecca Schuman has come under fierce attack for her article, including calls that she be fired. Please see this letter of support.
Rebecca Schuman has a piece in Slate which is getting a lot of attention. Titled “The End of the College Essay: An essay” she complains that “It wastes 15 hours of my time to mark up my students’ flaccid theses and non sequitur textual ‘evidence’” especially when plagiarism is so rampant and the students who actually read comments are the ones who need them the least, etc. She is quick to add that “Of course it would be better for humanity if college in the United States actually required a semblance of adult writing competency.” But insists that she has tried everything, all to no avail. In the end, she offers up some alternatives to writing papers, such as written and oral exams. It is an intentionally provocative piece, and I’d like to make use of this provocation by making a few points drawn from my personal experience as well as some more general observations based on things I’ve read.
One of the things that jumps out from our two surveys on the life of adjuncts and life after adjuncting is that most respondents who currently serve as adjuncts only spend 1-5 hours each week on their own professionalization (which we define like this: ‘publications, conference papers, etc.; i.e. things that ostensibly count towards tenure’ outside of teaching). This is surprising because the majority of respondents also claim to only be teaching two courses per term and spending 40 or fewer hours in all teaching-related activities (with most people responding in the 30-40 range, and some reporting as high as 60 hours each week). Which leads me to this question: What are people doing with their time?