By: Lara Deeb and Jessica Winegar
In 2016 the movement to boycott Israeli academic institutions for their involvement in the illegal occupation of Palestine both gathered significant steam and faced a huge roadblock. In the United States, the country that largely underwrites and funds the Israeli occupation, the call to boycott initiated in 2004 by Palestinian civil rights organizations movement has had some impressive successes, with eight associations endorsing it thus far, notably in academic fields that challenge Eurocentrism. The movement continued to grow last year as scholars across disciplines learned more about the Israeli occupation and its consequences. Several larger academic organizations discussed or voted on the boycott call, including the American Anthropological Association (AAA) and the Modern Language Association (MLA). As criticisms of the Israeli state and Zionist ideology spread, backlash intensified.
We are part of the diverse group of anthropologists of different backgrounds, including Israelis and Palestinians, who have organized a movement to convince the AAA membership to adopt the boycott. For several years, we have worked to educate our colleagues about both Israeli violations of Palestinian rights and the boycott as an effective tactic by which to support those rights. We’ve done this through panels, roundtables, dozens of op-eds, videos, webinars, teach-ins, email outreach, and canvassing on the floors of various anthropology conferences. As the MLA begins its discussions of the boycott, we offer this retrospective on the AAA vote last spring. 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
Anthropologists are good at critiquing other anthropologists and themselves. We have a lot to be guilty about and we do a good job of pointing that out. The politics of anthropology, and the politics of the politics of anthropology are a major part of what we do. In fact, we’re so good at doing it that I think at times we forget what we have actually done wrong. We spend more time reading dismissals of our ancestors than we do the ancestors themselves.
One of my most memorable moments in graduate school was when Fredrik Barth — who I have a lot of respect for — came to give a talk to our department. The highlight for me was when he was describing how much he enjoyed spending time with people in Papua New Guinea during his fieldwork there. They were, he said, friendly and “the most wonderful shade of brown.” I think he was trying to be provocative and he succeeded — there was an audible gasp from the brown anthropologists in the room, as well as from pretty much everyone else.
And then there is Christoph von Furer-Haimendorf. Continue reading