Wednesday 27 March 2013

Tarsiers' bulging eyes shed light on evolution of human vision

After eons of wandering in the dark, primates developed highly acute, three-color vision that permitted them to shift to daytime living, a new study suggests.



via ScienceDaily: Anthropology News http://www.sciencedaily.com/releases/2013/03/130327132537.htm?utm_source=feedburner&utm_medium=feed&utm_campaign=Feed%3A+sciencedaily%2Ffossils_ruins%2Fanthropology+%28ScienceDaily%3A+Fossils+%26+Ruins+News+--+Anthropology%29

Friday 22 March 2013

First migration from Africa less than 95,000 years ago: Ancient hunter-gatherer DNA challenges theory of early out-of-Africa migrations

Recent measurements of the rate at which children show DNA changes not seen in their parents -- the "mutation rate" -- have challenged views about major dates in human evolution. In particular these measurements have made geneticists think again about key dates in human evolution, like when modern non-Africans split from modern Africans. The recent measurements push back the best estimates of these dates by up to a factor of two. Now, however scientists present results that point again to the more recent dates.



via ScienceDaily: Anthropology News http://www.sciencedaily.com/releases/2013/03/130322114856.htm?utm_source=feedburner&utm_medium=feed&utm_campaign=Feed%3A+sciencedaily%2Ffossils_ruins%2Fanthropology+%28ScienceDaily%3A+Fossils+%26+Ruins+News+--+Anthropology%29

Tuesday 19 March 2013

Neanderthal brains focused on vision and movement leaving less room for social networking

Neanderthal brains were adapted to allow them to see better and maintain larger bodies, according to new research. Although Neanderthals' brains were similar in size to their contemporary modern human counterparts, fresh analysis of fossil data suggests that their brain structure was rather different. Results imply that larger areas of the Neanderthal brain, compared to the modern human brain, were given over to vision and movement and this left less room for the higher level thinking required to form large social groups.



via ScienceDaily: Anthropology News http://www.sciencedaily.com/releases/2013/03/130319093639.htm?utm_source=feedburner&utm_medium=feed&utm_campaign=Feed%3A+sciencedaily%2Ffossils_ruins%2Fanthropology+%28ScienceDaily%3A+Fossils+%26+Ruins+News+--+Anthropology%29

Monday 18 March 2013

Skulls of early humans carry telltale signs of inbreeding

Buried for 100,000 years at Xujiayao in the Nihewan Basin of northern China, the recovered skull pieces of an early human exhibit a now-rare congenital deformation that indicates inbreeding might well have been common among our ancestors, new research suggests.



via ScienceDaily: Anthropology News http://www.sciencedaily.com/releases/2013/03/130318180411.htm?utm_source=feedburner&utm_medium=feed&utm_campaign=Feed%3A+sciencedaily%2Ffossils_ruins%2Fanthropology+%28ScienceDaily%3A+Fossils+%26+Ruins+News+--+Anthropology%29

Robert Bayard Textor

Robert B Textor

Robert B Textor



Robert Bayard Textor, 89, was born in Cloquet, Minnesota on March 13, 1923 and died in Portland, Oregon on January 3, 2013.


He attended Lafayette and Antioch Colleges and received his AB in Asian Studies from the University of Michigan (1945). His PhD in cultural anthropology was obtained from Cornell University (1960).


Textor served in the US Army (1943–46) where he studied Japanese language and culture. He then worked as a civilian in the Allied Occupation of Japan where his duties included the preservation of art and monuments.


For his doctoral research he shifted his area from Japan to Thailand where he focused on religion, magic and divination in a Phranakaun Province village. During that period he also worked for Cornell’s Research Center in Bangkok and was a consultant to USAID. In 1956 he was ordained as a Buddhist monk and spent a year in a monastery, deeply enriching his knowledge of Thai culture and Asian religion. Throughout his early career Textor moved between academic positions, consultantships and managerial posts. In 1959–62 he held research positions at Yale and Harvard, and served as the first full-time anthropologist in the brand new Peace Corps’ Office of the Director. He trained volunteers, recruited Country Directors, and created their In-Up-Out policy.


In 1964 he joined the Stanford faculty as associate professor of anthropology and education. Promoted to professor in 1968, he moved full-time to anthropology in 1986 and retired early in 1990. He gave the anthropology and education graduate curriculum an international focus and trained many PhDs, including Alejando Toledo, who was elected Peru’s president in 2001. Textor also devoted attention to undergraduates, offering them opportunities for independent research.


Textor was one of the first anthropologists to focus on the cultural implications of computers and information technology and he was the major figure in what came to be known as ethnographic futures research. Among his publications were: Failure in Japan: With Keystones for a Positive Policy (1951); From Peasant to Pedicab Driver (1961); Cultural Frontiers of the Peace Corps (1966); Roster of the Gods: An Ethnography of the Supernatural in a Thai Village (1973); and The Ethnographic Futures Research Method: An Application Thailand (1995). He served as executive editor of the Journal of Educational Futures (1979–82).


Textor was founder and first president of the Council on Anthropology and Education. After his retirement he founded and moderated the “Thirsters,” an informal world-wide community of several hundred people who discuss a very broad range of cultural, developmental, environmental and ethical issues.


In 1998 Textor established an AAA prize, the Robert B Textor and Family Prize for Excellence in Anticipatory Anthropology which is awarded annually. Donations in Textor’s honor may be made to the Cloquet Foundation’s Textor Family Fund for Intercultural Understanding and Harmony; Volunteers in Asia (Asia/US Exchange Program); or Oregon Public Broadcasting.


Survivors include a son, Alex Robertson Textor of London and a daughter Marisa Robertson-Textor of Brooklyn, New York.


He was a mentor, colleague and warm friend who will be much missed. (James Lowell Gibbs, Jr)






via Anthropology-News http://www.anthropology-news.org/index.php/2013/03/18/robert-bayard-textor/

Philip L Kilbride

Philip L Kilbride

Philip L Kilbride



Philip L Kilbride, 70 (born 1942), passed away September 15, 2012. He was a leading scholar in marriage and the family, street children and the anthropology of Kenya. He came to Bryn Mawr College in 1969 just as he was finishing his PhD from the University of Missouri. Eight years later he was department chair, and soon after professor. Phil stayed at Bryn Mawr for his entire career, spanning more than four decades. During that time Phil earned many distinctions including a chair in the social sciences and social work and social research, a visiting Fulbright professorship in anthropology at the University of Pardubice in the Czech Republic, and chair of the anthropology department for three separate terms.


Phil stood out as a field worker. Between 1966 and 2008 he made 28 separate trips for a total of 62 months in the field, primarily in Kenya but also with lengthy intervals in Uganda, the Czech Republic and Mexico. This extensive field research commitment resulted in substantial publication and papers. A total of seven books, 43 articles and chapters, plus numerous reviews, papers and organized sessions at professional meetings, invited lectures and media presentations stemmed from his work at home and abroad. Most notable among his works are Street Children in Kenya: Voices of Children in Search of Childhood and Plural Marriage for Our Times: A Re-invented Option.


Phil’s early work was in psychological anthropology in Uganda, and he pursued this focus with the Buganda on various aspects of child development. Subsequently in Kenya Phil continued to examine childhood and child development and then broadened his work to include studies on the family and modernization. Later, he became recognized for his long term studies of street children, and he came to know many young children as they grew into adults on the streets of Nairobi. Phil was interested in many things: he studied and published on the adoption of microtechnology among the Buganda, the cross cultural perceptions of the Ponzo Perspective Illusion, dreams and sleep disorders in Uganda, Polygyny and Plural Marriage in Africa and the United States, and the Irish Diaspora to East Africa and elsewhere.


Phil was generous with his time, energy and spirit. He was devoted to his family, and he gave inordinately to his students and colleagues. He was without fail inclusive, encouraging and full of ideas and possibilities of how we all could connect, see, and understand the enveloping social world surrounding us. Phil’s untimely death on September 15, just at the beginning of the fall 2012 semester, came as a great shock. He is survived by his wife Marrion Wathuti (nee Nderitu) Kilbride, and his former wife Janet E (nee Capriotti) Kilbride, his daughters Candice and Natalie, son Roy and sister Nancy Daubert. A symposium in his honor and a memorial service will be held April 5–6 on the Bryn Mawr College campus. (Rick Davis)






via Anthropology-News http://www.anthropology-news.org/index.php/2013/03/18/philip-l-kilbride/

Leslie Gordon Freeman

Leslie Gordon Freeman, Jr

Leslie Gordon Freeman, Jr



Leslie Gordon Freeman, Jr, 77, died on December 14, 2012, in Portland, Oregon. Born in Warsaw, NY, in 1935, Freeman received a BA in anthropology from the University of Chicago in 1954. He then worked for a utility company, and later served with the US Army in Germany, before beginning graduate study at Chicago in 1959.


Freeman began in sociocultural anthropology, but under the influence of F Clark Howell, shifted to archaeology. Howell introduced him to paleolithic fieldwork at the Acheulean sites of Torralba and Ambrona, Spain, in 1962–63. Nearly all of his subsequent research was done in Spain. After completing his dissertation on Mousterian lithic variability in the northern Spanish region of Cantabria in 1964, he taught for a year at Tulane University, before returning to Chicago as a faculty member. He remained there until his retirement in 2000.


Leslie Freeman was an active participant in several important developments involving American archaeology during the 1960s and subsequent decades. One was the “New Archaeology,” whose charismatic proponent Lewis Binford taught at Chicago while Freeman was a graduate student. Second was application of Clark Howell’s and Desmond Clark’s concept of paleoanthropology as a collaborative enterprise integrating the methods of archaeology and biological anthropology, as well as other anthropological subfields. Third was the engagement of a significant number of US workers in paleolithic research.


Freeman carried out two major excavation projects in Cantabria with his collaborator and close friend, Joaquín González Echegaray, at Cueva Morín and El Juyo. He also excavated at Abric Agut in Catalunya in the 1970s, and returned with Howell to work at Ambrona in the 1980s.


Freeman’s published research centered on several themes, including reports on his excavations; Mousterian lithic variability and its appropriate statistical analysis; the human behavior and nonhuman factors that produced the archaeological record of the Lower and Middle Paleolithic; the study of faunal remains for information on susbsistence and diet; and the art and symbolism of the Upper Paleolithic. To all of these concerns, he brought broad and deep knowledge of the paleolithic record, and a strong concern with hypothesis-testing and selection of appropriate analytical methods for the data at hand. Freeman was an active member of the Spanish paleolithic research community; approximately a third of his publications, including the monographs on Morín and El Juyo, were in Spanish.


With his longtime colleagues Karl Butzer and Richard Klein in the paleolithic contingent at Chicago, Freeman trained a number of Paleolithic archaeologists, including Geoffrey Clark, Margaret Conkey, Lawrence Straus, Thomas Volman, James Pokines, Heather Stettler, Catherine Flataker Mueller-Wille and myself. All were influenced by his passion for understanding the paleolithic record, and his enthusiasm for new ideas, techniques, and gadgets that might enhance that understanding. His exuberant personality and irrepressible sense of humor left an indelible impression on everyone who knew him.


Leslie Freeman is survived by his wife, the sociocultural anthropologist Susan Tax Freeman , their daughter Sarah E Freeman, his stepmother Jane Freeman, and sister Antoinette Freeman. (Francis B Harrold)






via Anthropology-News http://www.anthropology-news.org/index.php/2013/03/18/leslie-gordon-freeman/

Jacques Jérôme Pierre Maquet

Jacques Jérôme Pierre Maquet

Jacques Jérôme Pierre Maquet



Jacques Jérôme Pierre Maquet, 93, passed away on January 18, 2013 from pneumonia at the Nazareth House in Los Angeles, California. Born in Brussels, Belgium, on August 4, 1919, this eminent professor of anthropology completed his Diploma in Humanities (Graeco-Latin) in 1937 and later received a PhD (1948) and JD (1949) and PhD (U Louvain). While at Louvain, Maquet attended Harvard U (1946–48) to study sociology and anthropology under Pitirim A Sorokin, Clyde Kluckhohn and Talcott Parsons. From 1948–52 Maquet attended the U London and studied social anthropology, with an African specialization, under Cyril Daryll Forde of the anthropology department. Maquet received his PhD in social anthropology (U London, 1952) and DLitt in social sciences (U Paris/La Sorbonne, 1973).


Maquet was director of the Rwanda-Burundi Center at the Institute for Scientific Research in Central Africa (IRSAC) in Butare, Rwanda (1952–57); professor of anthropology at State U Congo, Lubumbashi (Elisabethville), Zaire (1957–60); director of studies, economics and social sciences at U Paris (1961–68); professor of anthropology at Case Western Reserve U in Cleveland, Ohio (1968–70); and professor of anthropology at UC Los Angeles (1970–90), serving as chair of the department from 1978 to1983. He retired in 1990 as professor emeritus.


Maquet was editor of Jeune Afrique (1958–60); Other Realities (1979–85); Linguistic Anthropology (1980); and On Symbols in Anthropology (1982). He authored The Sociology of Knowledge (1951, 1973); Aide-memoire d’ethnologie africaine (1954); Ruanda: essai photographique sur une societe africaine en transition (1957); The Premise of Inequality in Ruanda: A Study of Political Relations in a Central African Kingdom (1961); Afrique, les civilisations noires (1962); Power and Society in Africa (1971); Civilizations of Black Africa (1972); Africanity: The Cultural Unity of Black Africa (1972); Introduction to Aesthetic Anthropology (1979); The Aesthetic Experience: An Anthropologist Looks at the Visual Arts (1986).


In terms of ethnographic film, Maquet co-produced with Luc de Heusch a seminal work on political and social structure in Rwanda. Maquet conducted research on politics, economics society and arts in Central Africa (1940s through 1960s); and in Southern Asia (1970s through 1980s), especially on Buddhism, aesthetics and meditation practices in Sri Lanka. This initiated further studies and teaching on the anthropology of intentional communities.


In February 2005, Maquet was honored with a commemorative award presented by the UCLA African Studies Center in recognition of his lifetime of research, teaching, publication and service in African Studies. Maquet is survived by his wife Gisèle, former wife Emma, two sons Bernard and Denis, and his grandchildren. He has the gratitude of his many students who hold him in the highest esteem. (David Blundell and Barbara Mathieu)






via Anthropology-News http://www.anthropology-news.org/index.php/2013/03/18/jacques-jerome-pierre-maquet/

Natasha Sadomskaia

Natasha Sadomskaia

Natasha Sadomskaia



Natal’ia Nikolaevna Sadomskaia, 85, died January 9, 2013 following complications from a stroke. Born June 12, 1927, Natasha Sadomskaia’s life began under hard circumstances when Soviet authorities executed her father for his opposition activities in Ukraine in 1934. Only a few years later, her mother sat in prison for seven months, falsely accused of anti-Soviet activities. While initially a young patriot—she can even be found in the closing scenes of the legendary wartime children’s film, Timur i ego komanda—she would go on to move widely in dissident circles throughout her life. Sadomskaia trained at Moscow State University and later the Institute of Ethnography of the Soviet Academy of Sciences, becoming a specialist on the history and culture of Spanish Galicia.


Together with her second husband, philosopher Boris Shragin, she was among the signatories of a number of famous letters of protest sent to Soviet authorities in the late 1960s, and was subsequently exiled. With her ethnography of Spain in final production, and held up by Soviet authorities, she emigrated to the United States in 1974. For 20 years, she commanded rapt audiences of students at Amherst, Boston, Middlebury and Queen’s Colleges, as well as Columbia and Yale Universities. She taught a range of courses on Soviet society, as well as the history of Russian anthropology, culture and language. She stood out for her remarkable warmth, depth of character, and uncommon generosity. Following the death of her husband in 1990, she took what was, for so many but herself, the bold step of declining her US citizenship to return to Russia during one of its most difficult periods of post-Soviet reform.


Back in Moscow, with her charismatic teaching style, she trained an entirely new cohort of young Russian anthropologists. At her Moscow apartment, she continued to receive the legions of friends and former students from her American life who missed her so greatly. In her final years, she worked with Roman Ignat’ev to finally issue her long delayed and now co-authored work on Galicia. She is buried in Moscow’s Donskoi Cemetery. (Bruce Grant and Nancy Ries)






via Anthropology-News http://www.anthropology-news.org/index.php/2013/03/18/natasha-sadomskaia/

Saturday 16 March 2013

Ancient rock art at risk, warn experts

Urgent action is needed to prevent ancient art disappearing, experts have warned.



via ScienceDaily: Anthropology News http://www.sciencedaily.com/releases/2013/03/130314124325.htm?utm_source=feedburner&utm_medium=feed&utm_campaign=Feed%3A+sciencedaily%2Ffossils_ruins%2Fanthropology+%28ScienceDaily%3A+Fossils+%26+Ruins+News+--+Anthropology%29

Friday 15 March 2013

What Comes Next for Practice?

Insights from the 2012 CoPAPIA Section Summit


The current state of the US economy and the job market for anthropologists encourages us to embrace the position of practice within anthropology. We need to work together to retain practitioners in anthropology and in the AAA if we are to remain connected to the expanding roles that anthropologists hold in business, health, environment, human rights activism and many other emerging fields. Yet every year a large number of anthropologists disappear from the discipline and from the AAA because they feel that the organization is insensitive to their needs and has little to offer to them as professionals. They may even completely fail to present themselves as anthropologists in public settings, reclassifying themselves as policy analysts, organizational analysts, social science researchers or systems analysts. When this happens, their colleagues and clients never understand that the good things they are doing come, at least in part, from anthropology.


Each year, the AAA Committee on Practicing, Applied and Public Interest Anthropology sponsors a Section Summit (SS) that brings together practicing and academic anthropologists to address issues emerging in training practicing anthropologists and in supporting the careers of anthropologists who work full- or part-time outside the academy. In 2012 we looked at the role of AAA as a professional home for practitioners and steps that AAA might take to retain and attract practitioners as members. On November 17, 2012, 22 anthropologists, representing 14 AAA sections met in San Francisco to brainstorm recommendations for the future of practice in anthropology and in AAA. The panel included eight anthropologists with university affiliations and five full-time practitioners—as well as ten students.


The panel discussed the ways in which it is a problem for anthropology that practitioners leave AAA. Why does this happen? And what can AAA offer to help retain such practitioners? What can practicing and academic anthropologists do to strengthen collaborations with each other in their communities, and in AAA?


There was agreement among participants that AAA needs to retain practitioners as members. With regard to students, their most important role is as co-educators in building substantive skill sets, developing and supervising internships, describing careers in practice, and finding job opportunities. These resources are seldom available in traditional academic departments. Others at the meeting pointed to the tendency to conceptualize practice in narrow terms, ignoring the variation that exists in what applied and practicing anthropologists do. Yet in policy discussions, we assume a universal field of “practice.” There is a need to brainstorm and discuss how we can familiarize students and colleagues with the many options available in practice.


Links among academic anthropologists and practitioners at the community level are not well developed. Strong and productive relationships do exist at the individual level, but these are not the rule. CoPAPIA and AAA may want to consider ways to facilitate the development of such links within specific communities, building on existing LPOs or by working with identified champions in communities that do not have an LPO. One idea is to partner with community colleges to reach the underserved constituency of undergraduates. Such collaborations across communities could meet many student needs on a more ongoing basis than annual meetings.


An effective way to build such collaboration in communities that have academic departments is through the joint development of internship experiences for graduate and undergraduate students. Both academic and practicing anthropologists can benefit from having interns, who in turn gain useful practical experience and training. Internships are a required part of some anthropology curricula, and those offering internships are often very pleased with interns who provide trained labor at a low cost. To be meaningful, however, internships must be part of the overall academic experience. There are few opportunities for academic counselors and intern supervisors to jointly define what kinds of internship experiences are needed, how to evaluate them and define the respective responsibilities of the professor and the employer in a successful internship experience.


There was some discussion concerning perceptions of how friendly the AAA is to practitioners and to providing training opportunities in practice for students. Some participants had negative impressions, while others disagreed, citing actions by AAA and some of its sections that have promoted these kinds of exchanges between students and practitioners. Past experience suggests that it is not easy to improve the “friendliness” of AAA toward practitioners by direct action, perhaps because—as one participant pointed out—the problem is with the membership rather than the administration of AAA. However, opportunities for practitioners and interested students can be developed, demonstrated and incorporated into AAA’s offerings.


Another issue that emerged from the discussion was the tension between scholarly research and practice in the careers of practitioners. Some felt that it was exceptionally difficult to do research in practice settings because of competing demands in policy work, management responsibilities and t and a lack of paid time to publish results. Most practitioners do research—some of it ground-breaking—but the applied nature of results, and the interdisciplinary nature of most practice means that research is defined by a societal need rather than a specific professional interest. Thus assessments of contributions of practitioners as anthropologists cannot be patterned on the academic model of teaching, publication, and research. We need to look at professional participation with new eyes. Those who think the only possible model for anthropology is an academic one are unlikely to change their minds. But for the rest of us, some brainstorming on professional expectations for practice might help AAA more successfully meet practitioner needs and improve their participation in the organization.


Mary Odell Butler is contributing editor of Anthropology Works, the AN column of the AAA Committee on Practicing, Applied and Public Interest Anthropology.






via Anthropology-News http://www.anthropology-news.org/index.php/2013/03/15/what-comes-next-for-practice/

Join SAC in New Orleans

Please join the Society for the Anthropology of Consciousness for our 33rd Annual Conference to be held April 4-6 in New Orleans! The theme of this year’s conference is “Times of Transition: Shifting Individual and Collective Consciousness.” In it, we will consider (among other things) shifting paradigms of thought, both globally and within the discipline of the anthropology of consciousness specifically.


The preliminary program includes:


Session: Catalysts for Changing Collective Consciousness

“A Life Dedicated for the World Peace Through Global Education” [Hulya Dogan]

“Forgotten Wisdom of Chauvet Cave: The Sacred Feminine and the (Re)Birth of Culture” [Andrew Gurevich]

“The Ancient Maya did Drugs!?!?: Reflections on Marlene Dobkin de Rios’ Archeological Legacy” [Marc Blainey]


Session: Shifting Political and Cultural Consciousness

“Navajo Nation v United States Forest Service: The ‘Substantial Burden’ of Epistemic Translation” [Rachel Carbonara]

“BÁRAKÚ ORI … Habits of the Head” [Antionette Brown-Waithe]

“The Shifting Seascape of St. Michael, Alaska” [Katherine Worthington]


Session: Ritual Reconsidered

“Mien Taoism Reconsidered” [Jeffery MacDonald]

“When Closure Fails: A Reconsideration of Ritual at Its Most Incomplete” [Mira Amiras]


Session: Society for the Anthropology of Consciousness and the Future of a Discipline

“What Should the Future Hold?: Reconsidering Our Language, Our Relationships, and Our Dialogues Within the Anthropology of Consciousness” [Hillary S Webb]

“Perspectives on Teaching Indigenous Religions in College” [Evgenia Fotiou]

“Earth, Gender, and Ceremony: Legend, Land, and Sacred Plants in Latin America” [Sharon Mijares]

“Objective/Subjective and Ethical/Transpersonal: Investigating Reality with Both Eyes Open [Heather Walker]

“Shamanism and the Anthropology of Consciousness” [Steve Beyer]

“Rolling Thunder’s Life: Indigenous Wisdom, Shamanism, and Earth’s Future” [Stanley Krippner]


Session: Trauma and Healing

“Resurrecting the Dead: A Living Practice of Introspective Self-Recovery” [Enoch Page]

“Loss, Mourning, and Shifting Consciousness” [John Naropa]

“Televised Mediumship: Healing and the Spirit World” [Cassandra White]


Session: Blending Consciousness Science and Art

“PSI and the Problem of Consciousness” [George Williams]

“Spectrum No. 1 and No. 2” [Gretchen Wagner]

“A Revised State Model of Consciousness and Its Application to Rock Art” [David Miller]

“Historical Applications of Psychological Theory to Cultural Studies: A Systematic Review” [Afshan Kamrudin]

“Absorption and Awareness: A Pilot Study of Cell Phone Induced Transitions of Awareness” [Sydney Yeager]

“Accessing Lost Realms of Color” [Roberta Pignanelli]


Also to be included:



  • A showing of the film Chitzen Itza Revelations

  • Workshop: “Cheoreography of Objects” [Lori Esposito and Duane McDiarmid]

  • Workshop: “Drawing in the Dark” [Donna Schill]


Please join us! To register for the conference and get more information about the conference site and lodging, visit our website.


Send correspondence and communications to SAC Contributing Editor Hillary S Webb at hillaryswebb@comcast.net.






via Anthropology-News http://www.anthropology-news.org/index.php/2013/03/15/join-sac-in-new-orleans/

Tenured Radicals

My previous two columns have addressed the crisis in higher education from familiar standpoints. I hope I made some original arguments in these pieces, but I acknowledge that my two main targets—the upper administration at large research universities and bloated Division I athletics programs—are fairly easy and familiar targets. Any social gathering of “regular” faculty will often feature complaints against these two pillars of the increasingly dysfunctional American university. These complaints—mine, other faculty members’, graduate students’—are richly justified, and voicing them is an important component of citizenship. However, as I hinted earlier, the faculty are complicit in many of the problems that make our present system of higher education unsustainable.


It is a commonplace—one backed up by numerous studies—that faculty members are on the left end of the political spectrum. There are many reasons for this, perhaps primary among them the fact that the idea of reality-based critical thought is now the exclusive province of liberals in our society. Especially in the social sciences and humanities, a conservative is a rare bird indeed. I fit squarely within this stereotype myself, rarely departing from left-liberal orthodoxy. However, I also share the Marxist ideal that one should critically examine the material conditions of one’s life and how they affect others, in the workplace and elsewhere.


What I have come to notice through this examination will not surprise many readers of this column. The high-minded leftist ideals expressed by many faculty members in public contexts—letters to the editor, rants on the faculty listserv, etc.—are routinely betrayed in everyday practice in the workplace. The colleagues who make waves about marriage equality or another worthwhile issue (while not actually inconveniencing themselves in any way—a far cry from the Civil Rights and Second Wave Feminist movements that I remember) routinely reproduce structures of oppression in the academy.


The division between faculty and staff is permeated by class, race, and gender. Staff members are often “locals,” such as William Carlos Williams’ “pure products of America,” uninterested in the cosmopolitan agenda so valued by faculty members. I have heard on more occasions than I can count professors being condescending and patronizing towards staff members, who earn maybe one-third of what faculty members do, even if they hold advanced degrees. It is not uncommon for professors to create additional work for staff, simply to save themselves the indignity of copying or handling mailings. To add insult to injury, these faculty members often impute to the staff retrograde political beliefs (e.g., being a member of the Tea Party), which are not generally consistent with their interests or worldview. (I have not seen studies, but I would guess that university staff members also tend towards the liberal end politically).


Staff members at least have long-term contracts and rights guaranteed through collective bargaining and federal employment law. The least powerful, but increasingly irreplaceable, component of the university structure is the body of adjuncts, who now teach more than half the classes offered at American universities. This phenomenon runs the gamut from the ultra-elite schools of the Ivy League to public, land grant, and regional universities. As I argued previously, the benefits redound mainly to the upper administration, who literally line their own pockets with the savings from the lower expenditures on instruction. However, it would be naïve and dishonest to deny that “regular” faculty benefit from this arrangement.

Faculty salaries have risen well above the rate of inflation during the past two decades. Even more dramatically, the expected teaching load for the privileged among us has dropped by almost half during the same period. At most major research universities, a teaching load of one course per semester is not unheard of, and a 2-2 load is usually the upper limit, at least in Ph.D. granting departments. This is subsidized by the 4-4 loads often maintained by adjuncts, temporary lecturers, and the like. While a full professor at a research university will typically earn a salary in the low six figures, adjuncts make approximately $3,000 or less per class. Thus, instructors working full-time will likely make as little as $24,000 per year. Depending on the individual circumstances, adjuncts may or may not receive benefits. I know of cases where adjuncts with Ph.D.s have enrolled in MA programs at their university in order to obtain benefits.


The culture of the university is, despite its reputation as an “ivory tower,” removed from the exigencies of the “real world,” fully a part of the neoliberal political economy that defines other sectors of the economy. As in a field such as investment banking, we live in a Hobbesian world in which we compete for limited goods, whether money or “honor,” in the sense that Hobbes meant it (similar to Bourdieu’s notion of social capital). We have a star system in which a privileged few (especially those who obtain significant external funding) can obtain rewards (spousal hires, for instance) unavailable to others. Thus, it is always to one’s advantage not only to tootle one’s own horn, but to denigrate colleagues as well. Of course, colleagues can fight back in kind, but adjuncts, dependent on the goodwill of the “regular” faculty for continuation of their meager living, cannot.


I recently saw a memo from a department chair to the pool of potential temporary lecturers for some lower-division service courses (as good an approximation of Marx’s “army of the unemployed” as I have seen), in which the competitive and uncertain nature of the potential employment was stressed. Rhetorically, it was both condescending and insensitive. For instance, it mentioned that, while service duties were not required of temporary lecturers, any such activities would be noticed and, possibly, rewarded. So, in sum, someone (who may in fact hold a Ph.D.) teaching a 4-4 teaching load, making less than a quarter what this department chair was earning, should take on service obligations as part of a strategy to retain this underpaid and exploitative employment.


Such obvious examples of bad faith, exploitation of powerless people, hypocrisy, and, I don’t know, general asshole-ishness, are the defining feature of the American academy. The fact that we spend our free time sending radical Facebook posts to one another is simply a curious sideshow.


Michael E Harkin is professor of anthropology at the University of Wyoming, where he has taught since 1993. He received his Ph.D. from the University of Chicago in 1988. He has held visiting positions at Emory University, Montana State University, Shanghai University, and the University of Graz, where he held the Fulbright Distinguished Chair in Cultural Studies in 2011. He has published on Northwest Coast ethnology, ethnohistory, the Lost Colony, religious movements, ethnoecology, and the history of anthropological thought. He is editor-in-chief of Reviews in Anthropology and co-editor of Ethnohistory. He received the Wyoming Arts Council Creative Writing Fellowship in 2004, and has published poetry and creative nonfiction in a variety of venues.






via Anthropology-News http://www.anthropology-news.org/index.php/2013/03/15/tenured-radicals/

Wednesday 13 March 2013

Ancient Chinese coin found on Kenyan island

Scientists have unearthed a 600-year-old Chinese coin on the Kenyan island of Manda that shows trade existed between China and east Africa decades before European explorers set sail and changed the map of the world.



via ScienceDaily: Anthropology News http://www.sciencedaily.com/releases/2013/03/130313131900.htm?utm_source=feedburner&utm_medium=feed&utm_campaign=Feed%3A+sciencedaily%2Ffossils_ruins%2Fanthropology+%28ScienceDaily%3A+Fossils+%26+Ruins+News+--+Anthropology%29

Tuesday 12 March 2013

How underground rodent wards off cancer: Second mole rat species has different mechanism for resisting cancer

Biologists have determined how blind mole rats fight off cancer -- and the mechanism differs from what they discovered three years ago in another long-lived and cancer-resistant mole rat species, the naked mole rat.



via ScienceDaily: Latest Science News http://www.sciencedaily.com/releases/2012/11/121105200058.htm

Stirred not mixed: How seawater turbulence affects marine food webs

New research shows that ocean turbulence directly affects the ability of microscopic marine organisms to recycle organic material back into the food web.



via ScienceDaily: Latest Science News http://www.sciencedaily.com/releases/2012/11/121105200056.htm

Indian monsoon failure more frequent with global warming, research suggests

Global warming could cause frequent and severe failures of the Indian summer monsoon in the next two centuries, new research suggests.



via ScienceDaily: Latest Science News http://www.sciencedaily.com/releases/2012/11/121105200054.htm

Controlling vascular disease may be key to reducing prevalence of Alzheimer's disease

International Experts Review the Latest Thinking in a Special Issue of Journal of Alzheimer’s Disease



via ScienceDaily: Latest Science News http://www.sciencedaily.com/releases/2012/11/121105195954.htm

Comedian's political humor affects potential voter's attitudes about candidates

Comedians publicly ridiculing a presidential candidate may cause audiences to have negative attitudes toward that individual, according to a new study.



via ScienceDaily: Latest Science News http://www.sciencedaily.com/releases/2012/11/121105195950.htm

Laser the size of a virus particle: Miniature laser operates at room temperature and defies the diffraction limit of light

A research team has found a way to manufacture single laser devices that are the size of a virus particle and that operate at room temperature. These plasmonic nanolasers could be readily integrated into silicon-based photonic devices, all-optical circuits and nanoscale biosensors.



via ScienceDaily: Latest Science News http://www.sciencedaily.com/releases/2012/11/121105172336.htm

Therapy with bone marrow-derived stem cells does not improve short-term recovery after heart attack

Administering to patients stem cells derived from their own bone marrow either three or seven days after a heart attack is safe but does not improve heart function six months later, according to a clinical trial.



via ScienceDaily: Latest Science News http://www.sciencedaily.com/releases/2012/11/121105161402.htm

Children's preexisting symptoms influence their reactions to disaster coverage on TV

After a natural disaster occurs, we often find ourselves glued to the TV, seeking out details about the extent of the damage and efforts at recovery. While research has shown that exposure to this kind of coverage is associated with symptoms of traumatic stress in youths, new research suggests that the relationship isn't so simple: the amount of exposure to disaster coverage matters but children's preexisting symptoms also play an important role.



via ScienceDaily: Latest Science News http://www.sciencedaily.com/releases/2012/11/121105161400.htm

Healthy living adds fourteen years to your life, study suggests

If you have optimal heart health in middle age, you may live up to 14 years longer, free of cardiovascular disease, than your peers who have two or more cardiovascular disease risk factors, according to a new study.



via ScienceDaily: Latest Science News http://www.sciencedaily.com/releases/2012/11/121105161357.htm

PTSD linked to smaller brain area regulating fear response

Recent combat veterans who are diagnosed with post traumatic stress disorder have significantly smaller volume in an area of the brain critical for regulating fear and anxiety responses, according to new research.



via ScienceDaily: Latest Science News http://www.sciencedaily.com/releases/2012/11/121105161355.htm

Physical exercise improves gait speed, muscle strength, fitness in patients with Parkinson's disease

Physical exercise, including treadmill, stretching and resistance exercises, appears to improve gait speed, muscle strength and fitness for patients with Parkinson's disease.



via ScienceDaily: Latest Science News http://www.sciencedaily.com/releases/2012/11/121105161351.htm

Study examines smoking by inpatients during hospital stay

A study of smokers admitted to a large urban teaching hospital in Massachusetts found that 18.4 percent reported smoking during their hospitalization.



via ScienceDaily: Latest Science News http://www.sciencedaily.com/releases/2012/11/121105161353.htm

Revolutionary type of gel discovered

Controlling and modifying at will the transparency, electrical properties, and stiffness of a gel are among the promises of new research by scientists in Switzerland. Their discovery marks an important step for materials used in healthcare, high-tech, and the cosmetics industry.



via ScienceDaily: Latest Science News http://www.sciencedaily.com/releases/2012/11/121105161212.htm

Kids consume more soda and calories when eating out

Children and adolescents consume more calories and soda and have poorer nutrient-intake on days they eat at either fast-food or full-service restaurants, according to a new study.



via ScienceDaily: Latest Science News http://www.sciencedaily.com/releases/2012/11/121105161201.htm

Implantable cardioverter-defibrillators can reduce sudden death in young patients with hypertrophic cardiomyopathy

A multicenter registry has demonstrated that the use of implantable cardioverter-defibrillators to combat sudden cardiac death in high-risk pediatric patients suffering from hypertrophic cardiomyopathy.



via ScienceDaily: Latest Science News http://www.sciencedaily.com/releases/2012/11/121105151344.htm

Climate modeler identifies trigger for Earth's last big freeze

For more than 30 years, climate scientists have debated whether flood waters from melting of the enormous Laurentide Ice Sheet, which ushered in the last major cold episode on Earth about 12,900 years ago, flowed northwest into the Arctic first, or east via the Gulf of St. Lawrence, to weaken ocean thermohaline circulation and have a frigid effect on global climate. Now, using new, high-resolution global ocean circulation models, researchers report the first conclusive evidence that this flood must have flowed north into the Arctic first down the Mackenzie River valley.



via ScienceDaily: Latest Science News http://www.sciencedaily.com/releases/2012/11/121105151332.htm

Superbug MRSA identified in US wastewater treatment plants

The "superbug" methicillin-resistant Staphylococcus aureus (MRSA) is prevalent at several U.S. wastewater treatment plants, according to new research. MRSA is well known for causing difficult-to-treat and potentially fatal bacterial infections in hospital patients, but is also increasingly infecting otherwise healthy people in community settings. This study is the first to document an environmental source of MRSA in the United States.



via ScienceDaily: Latest Science News http://www.sciencedaily.com/releases/2012/11/121105151350.htm

New DNA vaccine technology poised to deliver safe and cost-effective disease protection

Scientists have taken a dramatic step forward in vaccine research, revealing the design of a universal platform for delivering highly potent DNA vaccines, by employing a cleverly re-engineered bacterium to speed delivery to host cells in the vaccine recipient.



via ScienceDaily: Latest Science News http://www.sciencedaily.com/releases/2012/11/121105151342.htm

Carbon buried in the soil rises again

A team of researchers estimated that roughly half of the carbon buried in soil by erosion will be re-released into the atmosphere within about 500 years, and possibly faster due to climate change.



via ScienceDaily: Latest Science News http://www.sciencedaily.com/releases/2012/11/121105151340.htm

First gene therapy study in human salivary gland shows promise

This finding comes from the first-ever Phase I clinical study of gene therapy in a human salivary gland. Its results show that the transferred gene, Aquaporin-1, has great potential to help head and neck cancer survivors who battle with chronic dry mouth. Aquaporin-1 encodes a protein that naturally forms pore-like water channels in the membranes of cells to help move fluid, such as occurs when salivary gland cells secrete saliva into the mouth.



via ScienceDaily: Latest Science News http://www.sciencedaily.com/releases/2012/11/121105151336.htm

Warming temperatures cause aquatic animals to shrink the most

Warmer temperatures cause greater reduction in the adult sizes of aquatic animals than in land-dwellers in a new study.



via ScienceDaily: Latest Science News http://www.sciencedaily.com/releases/2012/11/121105151334.htm

We're more passive than we predict when sexually harassed, new study shows

Sexual harassment is devastating in and of itself for its victims, but new research shows there can be an even more insidious and troubling consequence that goes along with it.



via ScienceDaily: Latest Science News http://www.sciencedaily.com/releases/2012/11/121105151348.htm

Unexpected bottleneck identified in spread of herpes simplex virus

New research suggests that just one or two individual herpes virus particles attack a skin cell in the first stage of an outbreak, resulting in a bottleneck in which the infection may be vulnerable to medical treatment.



via ScienceDaily: Latest Science News http://www.sciencedaily.com/releases/2012/11/121105140440.htm

Standardized booster seat laws could save lives of children

A nationwide standard on booster seat laws for children 4 feet 9 inches and shorter, or up to 8 years old, would save lives, a new study suggests.



via ScienceDaily: Latest Science News http://www.sciencedaily.com/releases/2012/11/121105140415.htm

Overweight patients hospitalized with pneumonia more apt to survive

Medical researchers studied the records of nearly 1000 patients who were admitted to hospital with pneumonia and noted those who were obese were more apt to survive compared to those who were of normal weight.



via ScienceDaily: Latest Science News http://www.sciencedaily.com/releases/2012/11/121105140413.htm

Common math standards supported with new study

A new study analyzing the previous math standards of each U.S. state provides strong support for adoption of common standards, which US students desperately need to keep pace with their counterparts around the globe, a scholar argues.



via ScienceDaily: Latest Science News http://www.sciencedaily.com/releases/2012/11/121105140409.htm

2001-2002 drought helped propel mountain pine beetle epidemic

A new study shows for the first time that episodes of reduced precipitation in the southern Rocky Mountains, especially during the 2001-02 drought, greatly accelerated development of the mountain pine beetle epidemic.



via ScienceDaily: Latest Science News http://www.sciencedaily.com/releases/2012/11/121105140403.htm

Smell you later! Chemosignals communicate human emotions

Many animal species transmit information via chemical signals, but the extent to which these chemosignals play a role in human communication is unclear. Researchers have investigated whether we humans might actually be able to communicate our emotional states to each other through chemical signals.



via ScienceDaily: Latest Science News http://www.sciencedaily.com/releases/2012/11/121105140407.htm

Some heart patients may respond differently to anti-platelet drugs

The cause of heart attacks or strokes among some patients treated with anti-platelet drugs may be different than for patients who have undergone surgical procedures to restore blood flow, according to researchers at Duke Medicine.



via ScienceDaily: Latest Science News http://www.sciencedaily.com/releases/2012/11/121105140209.htm

High-strength material advancements may lead to new, life-saving steel

Engineers have been working to create advanced materials with high-yield strength, fracture toughness and ductility. Their efforts have led to the development of a new material consisting of bainitic steels and austempered ductile iron that has all these characteristics, ultimately resisting fatigue that can cause fractures in materials often with catastrophic consequences.



via ScienceDaily: Latest Science News http://www.sciencedaily.com/releases/2012/11/121105140207.htm

Earliest tobacco use in Pacific Northwest discovered

Native American hunter-gatherers living more than a thousand years ago in what is now northwestern California ate salmon, acorns and other foods, and now we know they also smoked tobacco -- the earliest known usage in the Pacific Northwest, according to a new study.



via ScienceDaily: Anthropology News http://www.sciencedaily.com/releases/2013/03/130312101026.htm?utm_source=feedburner&utm_medium=feed&utm_campaign=Feed%3A+sciencedaily%2Ffossils_ruins%2Fanthropology+%28ScienceDaily%3A+Fossils+%26+Ruins+News+--+Anthropology%29

Friday 8 March 2013

Genetic study of house dust mites demonstrates reversible evolution

In evolutionary biology, there is a deeply rooted supposition that you can't go home again: Once an organism has evolved specialized traits, it can't return to the lifestyle of its ancestors.



via ScienceDaily: Anthropology News http://www.sciencedaily.com/releases/2013/03/130308093424.htm?utm_source=feedburner&utm_medium=feed&utm_campaign=Feed%3A+sciencedaily%2Ffossils_ruins%2Fanthropology+%28ScienceDaily%3A+Fossils+%26+Ruins+News+--+Anthropology%29

Thursday 7 March 2013

Odd Fellows Cemetery Restoration

Advocacy in Practice


History and Context


Illumination ceremony at Odd Fellows Cemetery. Photo courtesy Knoxville Re-Animation Coalition, Inc

Illumination ceremony at Odd Fellows Cemetery. Photo courtesy Knoxville Re-Animation Coalition, Inc



A cemetery is a strange place to start dreaming, and an even stranger place to birth community initiatives. Nevertheless, it was a visit to Odd Fellows Cemetery in Knoxville, Tennessee that birthed the Odd Fellows Scholars Program. The Odd Fellows Cemetery served as an African American resting place from 1880 to the mid-twentieth century. The cemetery was established, owned and maintained by four fraternal orders, including the Grand United Order of Odd Fellows. The mission of its original founders was to provide proper burials to Knoxville’s African American community, and especially to the poor, widow and orphan. By the end of the 1930s, Knoxville’s Odd Fellows chapter had almost entirely faded from the community radar. Today, the cemetery lingers almost unrecognizable in a state of disrepair as decades of neglect and increased alienation and displacement at the hands of urban renewal projects have taken their toll.


Knoxville Re-Animation Coalition, Inc (KRC) viewed the cemetery as a means to bridge generational chasms, mobilize the African American community, and familiarize Knoxville’s citizenry with its rich and invaluable African American heritage. Consequently, they initiated two programs in 2009: the Odd Fellows Scholars Program and the Odd Fellows Cemetery Restoration Project. The Odd Fellows Scholars Program was designed to advance the educational skills of the scholars, spark community awareness of Odd Fellows Cemetery, and assist in advocacy efforts to restore the cemetery. The remainder of this essay will focus on the use of anthropology in advocacy efforts to restore the Odd Fellows Cemetery.


Collaboration


To achieve the aforementioned goals, five inner-city 7th grade students from Vine Middle Magnet Performing Arts Academy were interviewed and selected to participate in the Odd Fellows Scholars Program. It was apparent early on that we wanted research to be done by the community for the community. In addition, Kimberly Wren, a PhD candidate in anthropology at the University of Tennessee, Knoxville, was hired as an instructor to develop the research and writing skills of the scholars, train them in oral presentation, and oversee the production of a written publication highlighting the scholars’ research on the cemetery. This publication would ultimately be made available to the public.


Odd Fellows Cemetery marker. Photo courtesy Knoxville Re-Animation Coalition, Inc

Odd Fellows Cemetery marker. Photo courtesy Knoxville Re-Animation Coalition, Inc



Collaboration began in the classroom where scholars were first taught computer literacy, historical research methods, interviewing techniques, expository writing and oral presentation skills. Students were also introduced to anthropological research design and novel scholarship. They were taught to articulate research questions and hypotheses as well as where to go to determine what kinds of information they might need to address such questions. One student conducted research on embalming practices and age because he noticed a difference in the interval between death and burial between children and adults. He found that babies and small children were not embalmed and typically buried within the first two days after death, whereas adults were embalmed and buried much later.


Scholars were also taught to think critically about the knowledge they received and obtained. They were forced to evaluate their engrained biases and apportion them to categories of use or disuse when addressing certain topics. They were engaged in conversations on the value of knowledge as a source of power in the community. Knowledge was taught as a resource that enabled a sense of belonging, produced societal norms, and influenced world views and the application of those views. This played a significant role in the types of research questions the scholars asked and presented. They understood that their research would be used to advocate for the restoration of the cemetery so they purposed to focus on all walks of life in the cemetery to engage individuals from various walks of life today in their efforts. The scholars wrote and presented research on lawyers, policemen, politicians, businessmen, veterans, everyday people, former slaves and millionaires buried in the cemetery. They also conducted research on cemetery demographics and racism. Much of their research was done using museum and library collections from the Beck Cultural Exchange Center, Inc and the East Tennessee History Center. All of this information was and is being used to advocate for the restoration of the cemetery.


Scholars were also encouraged to work independently and collectively on particular projects to see if and how their views might have changed on a subject or event. We utilized a combination of student-teacher and student-student feedback to offer more learning opportunities and constructive criticism. We believe this method enabled students to get a sense of the types of responses and questions they might receive from the public. Ultimately, they were better prepared to answer questions and address community responses to their research.


After meeting with the scholars twice a week for a total of two and half hours over the course of a year, they produced several essays and presentations through research and interviews that illuminated the lives of Knoxville’s historic African American Community. The scholars also presented their work at two community events held by KRC. This collaboration resulted in the creation of alternative narratives and histories of individuals served and buried in the cemetery. It also instilled a sense of pride in the students and the community they engaged. The students and community were truly enthusiastic about problems impacting local communities at the end of the first year of this program.


Community Engagement


Fallen tombstone at Odd Fellows Cemetery. Photo courtesy Knoxville Re-Animation Coalition, Inc

Fallen tombstone at Odd Fellows Cemetery. Photo courtesy Knoxville Re-Animation Coalition, Inc



As mentioned above, the scholars obtained living histories from interviews they conducted on elderly members served by the Odd Fellows fraternal order and cemetery. They also interviewed descendants to obtain information about relatives buried in the cemetery. One individual was a librarian who lived in Nashville. He was eager to offer information on his grandmother who raised him. He had a vested interest in the cemetery and wanted to ensure that his grandmother’s plot would be properly maintained. His family and community research were extremely helpful to all of the scholars. The interviews conducted by the scholars fostered community awareness and initiative while simultaneously restoring social capital and networks. The scholars’ research bridged generational chasms between those who experienced first and second hand the social connectedness and dismantling of the community served by the cemetery. In fact, they were able to obtain invaluable historical information about the community during the Odd Fellows service from one individual who died shortly after their interview. She was 103 years of age.


The scholars’ research also demonstrated that a rich and valuable history exists in the community that should be memorialized and protected. Their public presentations received much support and encouragement from the surrounding community. The individuals at the community gatherings were both informed and informative. They voiced their desire and willingness to contribute to advocacy efforts to restore the cemetery via word of mouth and by distributing the Odd Fellows Scholars Program 2009–10 publication. By creating an avenue for community engagement in which the achievements of the African American community were valorized, the community was able to begin to re-imagine its future as one of collectiveness, opportunity, and hope. Things were not always the way they are today and they don’t have to stay that way.


The Odd Fellows Scholars Program continues to make knowledge concerning their restoration efforts available and accessible to the public through community presentations and a web presence. Changing the sense of hopelessness present in elderly individuals who watched once sacred spaces go into disrepair and giving them and emerging generations of Black Knoxvillians a sense of purpose and possibility will require continued initiatives on several fronts. We believe that combating hopelessness on the community/neighborhood level should take the form of a series of cultural animation projects that would allow African Americans to reconnect to their past while building the intellectual and organizational skills needed to help them lead productive lives in the future.


One can measure the success of this program by the level of connectedness the scholars and the community now feel toward the Odd Fellows Cemetery. In addition, four of the five students that participated in the program were admitted to Knox County Schools STEM Academy. We believe their participation in this research program played a role in advancing their educational goals.


This essay concludes that there are several avenues through which anthropologists can actively participate in community initiatives and community building. We argue for more purposeful collaborations of anthropologists in advocacy efforts seeing that both anthropological research methods and anthropology’s multifaceted approach to the human experience enable a more critical and nuanced approach to community issues.


Kimberly Tenese Wren is a PhD candidate in biological anthropology at the University of Tennessee, Knoxville. She served as the instructor for the Knoxville Re-Animation Coalition, Inc. Odd Fellows Scholars Program from April 2009 until May 2010 and is currently on the board.


Stephen Scruggs is the president and co-founder of Knoxville Re-Animation Coalition, Inc. His intention for this coalition and the Odd Fellows Scholars Program is to produce community awareness of Knoxville’s African American history while simultaneously rescuing Odd Fellows Cemetery.






via Anthropology-News http://www.anthropology-news.org/index.php/2013/03/07/odd-fellows-cemetery-restoration/

Sustainability Science Advocacy in Lockdown America

New Terrain for Engaged Environmental Anthropology?


Inmate assisting with an SPP Tour. Photo courtesy Sustainability in Prisons Project

Inmate assisting with an SPP Tour. Photo courtesy Sustainability in Prisons Project



Frogs, butterflies, bees, flowers and vegetable gardens. These are generally not forms of life one includes when pondering the environment of the contemporary prison-industrial complex, but there is a growing trend toward prison-based environmental conservation and sustainability science projects in the US. As part of the general greening of prisons and providing science and environmental education opportunities for incarcerated Americans—now around 2.3 million—the Sustainability in Prisons Project (SPP), a partnership between Evergreen State College and the Washington State Department of Corrections (DOC), has become the most vibrant project in the country to mesh the cultures of sustainability science and corrections. Fascinated by this emerging project, I began interviewing SPP staff at the start of 2013 and use this commentary to reflect on the possible inroads for anthropology amid this new domain of sustainability science advocacy.


Sustainability in Prisons Project


The SPP’s goal is rather straightforward: “Our mission is to bring science and nature into prisons. We conduct ecological research and conserve biodiversity by forging collaborations with scientists, inmates, prison staff, students, and community partners. Equally important, we help reduce the environmental, economic, and human costs of prisons by inspiring and informing sustainable practices.” Among its many accomplishments, the SPP’s projects have saved corrections facilities millions of dollars by creating recycling and energy saving programs and they have made major progress in restoring populations of an endangered species of frogs (eg, Oregon Spotted Frogs) and rearing endangered butterflies (eg, Taylor’s checkerspot butterflies). The SPP’s partners continue to grow, but some prominent players include The Nature Conservancy, the National Science Foundation, US Department of Defense, the US Fish and Wildlife Service, and the Center for Natural Lands Management.


Established in 2005 in Washington state, the SPP has already helped develop sustainability projects in prisons in 14 states and is quickly gaining international attention, with three countries beginning to adopt SPP’s ecological research and biodiversity conservation approach. Engaged in projects at minimum, medium, and maximum security prisons, the SPP works to forge collaborations with prison staff and inmates to carry out a variety of activities, including, but not limited, endangered species and ecological restoration, horticulture, water conservation, green purchasing and procurement, zero waste garbage sorting and composting, as well as bicycle and wheelchair restoration.


Much of the SPP’s success, it should be added, is due to the fact that one of the co-founders is now the Director of Prisons for the Washington State Department of Corrections, and as one SPP staff explained, “without him on board and being an advocate for this program, it would never have gotten off the ground.”


Inmate Science and Exploitation Avoidance


In Discipline and Punish, Foucault contends that “The prison has always formed part of an active field in which projects, improvements, experiments, theoretical statements, personal evidence and investigations have proliferated” (Foucault 1975: 235). The SPP is one such project with the mission of “bringing nature and science into prisons,” an interesting twist of political ecology indeed. In this sense, the SPP might be understood as an experimental project of carceral environmentalism, whereby sustainability science is becoming a “penitentiary technique,” as Foucault would have it, that dovetails with the structural power and logic of the prison system.


SPP staff are fully aware of the crux of meshing ecology and corrections, of meshing environmental science and prison culture, and they are also cognizant of the brittle political-economic dimensions of their sustainable practices. As David Harvey famously put it in his Justice, Nature, and the Geography of Difference “all ecological projects (and arguments) are simultaneously political-economic projects (and arguments) and vice versa” (Harvey 1996:182). SPP staff are sensitive to the politics of prison labor and “careful,” as one SPP staff put it, “not to take advantage of inmates in the work we do.” This is where the so-called political ecology of prisons gets interesting, the point at which the SPP’s mission “to bring science and nature to prisons” is met with a culture of caring for inmate education and advocating for their involvement in sustainability and conservation projects, as well as in the production of environmental science and knowledge. SPP staff, in this sense, are in a continual navigation of possible exploitation and they are careful to avoid, the best they can, any form of inmate disempowerment. “It can get tricky,” as one SPP staff put it. SPP staff continually highlight the educational component of the SPP and view inmate involvement in SPP projects as “opportunities to contribute” (a Department of Corrections term) and not inmate exploitation. The educational focus, in this sense, counters the prison labor concern which is ultimately an uneasiness with what has been termed “carceral Keynesianism” (Parenti 1999) or how prison labor mimics “public-work style stimulus” (Parenti 1999:217).


Beyond Sustainability


Taking an ethnographic approach to the SPP has inspired me to better understand how SPP staff think about the work they do and how are the benefits of sustainability science and education in prisons understood. From my conversations and interviews thus far, I have found that most SPP staff are interested in environmental issues as much as they are driven by an ethos of community service. While advocating for sustainability practices and science is made explicit—again, the SPP ultimately aims “to bring science and nature into prisons”—many SPP staff also envision their involvement as a meaningful opportunity to work with and learn from “unknown” prisoners, that “hidden population” struggling to sustain a life in a controlled environment where moral rehabilitation and transformation is a targeted institutional goal. One SPP staff, who was a Peace Corps volunteer in Niger, explained, “I saw the SPP as an opportunity to work with a marginalized population that I knew nothing about.” She added, “There are a lot of inmates who show a lot of promise to be environmental leaders and who can go back to their communities and make a difference. They can have a second chance. But most people haven’t been to a prison so they don’t see this side of it. I really am drawn to working with people who don’t get the chance to learn science, to learn about the natural world, and to learn about the place where they live.”


There is also an orbiting ethos of ecotherapy (Hasbach 2012; Buzzell and Chalquist 2009; Clinebell 1996) that informs much of the work that SPP staff do, that building inmate-earth relationships has some level of healing power. For example, I was told by one SPP staff that, “I really feel that to have a physical connection with the planet, whether working with soil or working with frogs, it can only have a beneficial impact on your physical and mental health and wellbeing.” As a microcosm of sustainability “science in action,” as Bruno Latour might put it, the work of the SPP illustrates how spaces of incarceration are becoming simultaneously spaces of environmental science production and sustainability practice. Prisons, in this sense, are becoming places where environmental identities can be made possible and where environmental education is carefully used to reduce recidivism. This transformation process, which the SPP is playing a central role, is a vibrant moment that calls for closer connections between environmental anthropology and the anthropology of prisons.


Toward an Engaged Environmental Anthropology of Prisons


Learning about the SPP has sparked my interests in a plethora of questions that could inspire an engaged environmental anthropology of prisons: How is sustainability science informing the prison-industrial complex? How are inmates actually becoming sustainability scientists? How are prisons becoming a microcosm for how sustainable living and sustainable practices are done and made possible? In a recent conversation with prison anthropologist Lorna Rhodes, she reminded me of the difficulty ethnographers face when attempting to do fieldwork in prisons: “the proposed project really needs to fit with the logic of the prison system. They [the DOC] are only really interested in projects that fit with their needs and interests.”As the primary instigator of the anthropology of prisons, Rhodes (2004, 2001, 1998) is keenly aware of the fact that prisons have long been a topic dominated by scholars in criminal justice studies and sociology and that people in the field of corrections are, as she put it, “very aware” of her work and that of others that look critically at prisons and challenge corrections philosophies and practices. While Rhode’s work has taken a “hard look” at the prison industry, I have used this commentary to begin to explore and take a modest look at the practice of sustainability science advocacy in an environment of incarceration. My approach to studying the SPP is not meant to simply drag such sustainability science advocacy efforts through the mud to expose trenchant power relations, but instead to honor the complexities and conundrums of advocacy itself, especially “advocacy” driven by “nature” and “science” education, both of which are anchoring motivations for the SPP.


As one SPP staff told me, “I don’t think the SPP has really uniformly taken the time to define nature or science. The SPP was designed by ecologists, not social scientists.” As an engaged environmental anthropologists working to build friendships with SPP staff, I am left pondering: Is this where anthropology comes in? Is this a welcoming entry point for an engaged environmental anthropology of sustainability behind bars? Working with the SPP to explore these questions is a good place to start any ethnographic journey into the greening or ecologization of lockdown America.


Peter C Little teaches online anthropology courses for Oregon State University. He lives in Seattle and has general research interests in political ecology, health, and science and technology studies. His research has been published in Medical Anthropology Quarterly, Ethos, and Capitalism, Nature, Socialism. He can be reached at littlepe@onid.orst.edu.






via Anthropology-News http://www.anthropology-news.org/index.php/2013/03/07/sustainability-science-advocacy-in-lockdown-america/

The Impossibility of Purity in the Face of Human Rights Dangers

Witches and Wards as People Out of Place


The Gambaga “witches camp” is also known as the “old ladies home” in Ghana. Photo courtesy Alexandra Crampton

The Gambaga “witches camp” is also known as the “old ladies home” in Ghana. Photo courtesy Alexandra Crampton



In my research on elder advocacy in Ghana and the United States, I noticed similar discursive and intervention strategies used to address very different social realities. One is the witches camps in Northern Ghana, to which mainly older women are banished once accused and convicted of causing harm to others through witchcraft. The other is adult guardianship in the US, a legal system in which an adult is adjudicated as incompetent, disabled or incapacitated in meeting basic needs and is therefore awarded a guardian as a ward of the court. Witches camps are part of a larger belief in the power of the supernatural to influence everyday life. For example, some purchase or cultivate witchcraft for personal benefit in a business venture, while others are accused of causing great harm such as destruction of another’s success, illness, and death. Adult guardianship is also part of a belief system but adult guardianship is more widely known in the US as a rational response to the problem of irrational adults who may be at risk of causing harm to self or others due to such problems as developmental disability, traumatic brain injury or mental illness. Both practices have attracted the attention of elder advocates alarmed by the number of older adults, particularly older women, who are sent (or flee) to the camps in Ghana and who become subject to full guardianship in the US. Under full guardianship, a ward loses the rights and responsibilities of adulthood, such as choices in voting, where to live, and whom to marry.


What seems to bring these disparate practices together as a human rights issue are extreme cases of abuse and abandonment. In Ghana, some witches are feared for their powers and others go to a shrine or chief associated with the camps for cleansing so that they are able to return to families or start a new life by moving to another part of the country. However, women left in the camps longer term have been completely ostracized and have no other options as a safe place to live. Similarly, media expose stories of adult guardianship have centered on cases in which guardians fleeced or literally abandoned wards who then have no recourse to fight back. Advocates focus particularly on cases of physical abuse, which provide graphic support for moral outrage. Activists have also characterized witches camps and the guardianship system as pushing people out of their homes and communities to a life of isolated if not solitary confinement. As one US gerontologist commented, “Outside of capital punishment, guardianship is the most radical legal remedy we have” (Elias Cohen in Topolonicki, 1989). Using this discourse, the solution to abolish both the camps and the practice of full guardianship so that victims may return home. As such, it fits a frame developed by Mary Douglas to compare religious systems in which she found that the social construction of purity came out of recognition of taboo. Identifying rights violation helps construct a vision of social justice driven by a moral imperative to restore witches and wards to family, community and society. In the purity of condemnation, rights activism demands abolishing local practices through replacement of moral frame, turning the roles of perpetrator and victim around in Ghana and of inverting the benevolent role of guardian as protector into one of abuse and neglect. The lines of purity and danger are thus redrawn.


Women in the camp shelling peanuts. Photo courtesy Alexandra Crampton

Women in the camp shelling peanuts. Photo courtesy Alexandra Crampton



At this point, anthropologists can anticipate what happens next. In neither case has the human rights frame replaced local moral imagination. In Ghana, efforts to expose and solve the camps as a social problem date back to the 1990s. Since then, the camps periodically attract attention through media events or media reporting of particularly horrific cases. The most recent was two years ago, when 72-year old Ama Hemmah was brutally murdered by several people. The predictable results were news stories and a hasty attempt by the Ghanaian government to answer for bad press in the form of conferences and declarations to close the camps. In Ghana, this reaction is enforced by fear that evidence of supernatural beliefs exposes failure to modernize and therefore maintain a respected place in the global community. In the US, a report by the Associated Press in 1987 did lead to to widespread legal reform that tightened criteria for incapacity, called for greater use of temporary or limited guardianship, and created more bureaucratic oversight to evaluate and monitor guardians. For example, old age was removed from most state statutes as a basis for guardianship and replaced with more specific language about functional limitation. Similar to Ghanaian calls to solve problems through modern education, the move was to make the process more scientific through application of medical and other professional expertise.


I am not arguing against effort to help older adults accused of witchcraft or subject to adult guardianship proceedings. I do argue, however, that rights campaigns have drawn a simplistic binary of rights violation and ideal states of justice that has had the power to mobilize sentiment and action without necessarily improving the outcomes for the intended beneficiaries. One irony of rights work in both cases is the rather minimal role of witches and wards in these efforts. They have been interviewed, photographed, and featured in stories but rarely taken an active role in their supposed rights struggle. As such, they serve as spectacle and inspiration for the good work of others. As people out of place, witches and wards spark the imagination of those who wish to promote the sacred ideal of social justice through rights work directed at the moral transgressions of the profane. This helps create and strengthen identities and careers of human rights activists, elder advocates, NGO workers and policy makers. What this has not changed, however, is that the camps are still there and most adult guardianship petitions still result in award of full guardianship.


Magazia Hawa served as a spokesperson for the “witches” in Gambaga for many years until she eventually returned to her family. Photo courtesy Alexandra Crampton

Magazia Hawa served as a spokesperson for the “witches” in Gambaga for many years until she eventually returned to her family. Photo courtesy Alexandra Crampton



While short term efforts and moral outrage have not brought systemic change in beliefs or common practice, change is possible. The easiest rhetorical space has been to identify common ground between moral systems. This means attacking abuse of the local system, such as false accusations of witchcraft, excessive and inhuman treatment of the accused, and the imposition of full guardianship on older adults who may be eccentric or in great need of services but are sufficiently rational to retain rights to autonomy. These areas of agreement then have led to legal reform, education campaigns, and conferences. What has been more challenging is effort to prevent more accusations and guardianship petitions, while helping to restore the place of alleged witches and wards. This work is more time consuming, uncertain and messy. Purity and danger are not so easily defined because this requires engaging with the accusers, petitioners, diviners, judges and bystanders previously demonized as the problem rather than solution. Moral dilemmas rather than certainties soon emerge, such as how to work with women who believe they are witches or people with dementia who may wander off for days and therefore do seem unsafe without 24 hour supervision. Then there is the challenge of time and resources needed for substantive change. For example, the underlying problem of witchcraft accusations in Ghana is often attributed to poverty, lack of education and family conflict. Who pays for and how is poverty to be alleviated? How can education be offered beyond a poster, a new story, or an impassioned speech? In the case of family conflict, one Ghanaian NGO’s strategy required investing years in visiting with families in order to negotiate return. In the US, substantive change to the adult guardianship system also requires more than changes in official policy and procedure. If Americans are to accept older adults (and others) who seem disordered, irrational and erratic, there will need to be more education and more resources for family and community support. Limited and temporary guardianship potentially may require more oversight, such as how to calibrate intervention as an older adult with a degenerative disease becomes increasingly dependent and incapacitated.


The rights discourse of purity and danger in the form of social justice versus rights violation has played an important role in gaining attention from the media and sympathy from the public. Moral outrage inspires donations for the relief of witches and legal protection for wards. The reduction of issues into rights violations and categories of persons who are harmed helps create an imagined community of rights work across otherwise disconnected social realities. The localization of rights work in these cases necessitates relinquishing of purity in condemnation for the messy compromise of engagement. The result can be a kind of moral syncretism in which fears that lead to witchcraft accusations and incapacity assessment are accepted without accepting the camps or full guardianship as the best or sole solution. Rights are then not something to demand as much as to negotiate within limitations and opportunities of local realities.


Alexandra Crampton is an assistant professor in the Department of Social and Cultural Sciences at Marquette University. Her research interests are in social intervention work in the US and Ghana. Current research focuses on mediation as intervention for parents in dispute over children in a large, urban US family court.






via Anthropology-News http://www.anthropology-news.org/index.php/2013/03/07/the-impossibility-of-purity-in-the-face-of-human-rights-dangers/

The Anthropologist’s Mission is Ambiguous

Understand or Change?


What is the role of the anthropologist in the field? This question has been on my mind since I started to collect data for my master’s thesis in 2008. My main focus was the female body and women’s clothing choices as both independent agent and a part of self-identity. During my thesis, I questioned the implications of modest dressing in terms of the multiple meanings of the term oppression based on interviews, participant observation, group discussions, life stories and a literature review. In addition to modest dressing, I analyzed veiling as another dimension of covering the body. Overall, my purpose was to explore why women who belong to different communities, nationalities or religions dress modestly and the extent to which religion, ethnicity, family and peer groups connect to the motives of covering the body. For my sample, I interviewed 33 women from an American university belonging to a variety of faiths and cultures who considered themselves as dressing modestly. Based on this experience, I share my own story within the anthropology and advocacy debate here.


Muslim women were a significant part of my study since Islam requires women to dress modestly and veiling was going to be a chapter in my thesis. One of the study’s participants was a Muslim university student who covers her face and body. As I had expected, she had a very interesting story behind her dress choice. She insisted on covering her body and face even though she did not have any support from her community including her parents. In addition to her relevant contribution to my study, her courage, self-confidence and firm belief on modest dressing and veiling impressed me enormously.


Then, I remembered my college years in Turkey where women with headscarves were not allowed to study at college. There were different responses from women toward this ban: either taking off the headscarf or insisting on wearing it no matter the consequences. On the other hand, if a female student rejects removing her headscarf, she must have it concealed from the public view. If she is lucky not to be seen by the gate keepers, she could go to class with the headscarf as long as the professor allows her in. Trying to hide, unable to join any public educational event, and having constant fears about being subjected to college disciplinary action caused long-term traumatic stress on the majority of veiled women, including myself. Therefore during the course of my research about modest dress and understanding the underlying reasons behind it, I had to draw clear boundaries between understanding and changing (that is, advocating the group that is being studied).What was my role as an anthropologist: to analyze and understand modest dressing from an academic point of view using research methods and share my findings? Or to take a step further and have a tendency to address challenges women who dress modestly have and use my findings to advocate them?


Advocacy and Native/Insider Anthropology in General


Advocacy and insider/native anthropology have been discussed for years. Some anthropologists argued that advocacy is against the neutral nature of anthropology since the rationale behind advocating a particular cause can never be anthropological or scientific. It is also argued that anthropology seeks to comprehend the context of local interests, while advocacy implies the pursuit of one particular interest. It could be acceptable that anthropology may provide an important background for engaging in advocacy, which in some cases may present itself as a moral imperative. Overall, it is argued that anthropology and advocacy cannot be juxtaposed and the notion of advocacy cannot be anthropological.


On the other hand, according to some scholars, advocacy is an inevitable reality in some situations. Stuart Kirsch conducted an ethnographic study among indigenous population who lives by the Ok Tedi copper and gold mine in Papua New Guinea. Indigenous population has been affected adversely by the gold mine and the copper facilities belong to international corporations. So Kirsch argues that neutrality may not be possible in disputes between transnational corporations and indigenous communities because of structural inequalities. This is only one example that it is hard to be neutral while experiencing and observing an obvious exploitation due to the structural inequality.


There are certain situations where advocacy is inescapable. Being an insider in the field you study may also be discussed in this context. In fact, native anthropology already breaks the rules since it is against the dominant anthropological perspective which supports the customary position of anthropologists as detached from the local people being studied. Insider/native anthropologists experience the fluidity of identity as being an insider and outsider to the community. So, when we come back to the theme of advocacy, how can a native anthropologist distance herself from what is happening in the field and sustain the neutrality during the fieldwork?


Headscarf Ban and Advocacy


My research also triggers the questions about advocacy and anthropology especially as an insider. When I interviewed and observed the women who cover their entire bodies in a US university with all of their self-confidence, I wanted to relate their story with veiled women who were banned from entering universities in Turkey. At this juncture, I would like to provide a brief background on the headscarf ban in Turkey.


Starting from the 1980s until recently, even though there was not a clear statement about headscarves in the constitution or higher education regulations, existing regulations were interpreted in such a way that would ban women with a headscarf from getting a university education. Veiled women were seen as a threat to secularism and the regulation of the government (Göle 1999). The aim of secularism in Turkey was the modernization of all aspects of culture, state and society whose roots sprang from Islamic tradition, especially in the early republican era (1923–40). Due to this fact, veiling as an Islamic tradition was seen as a symbol of backwardness and oppression (Olson 1985). Practicing veiling in public institutions was viewed as jeopardizing the principles of modernization and secularism. Consequently wearing headscarves in schools, hospitals and governmental offices was banned. While Muslim women claim that veiling is an obligation for every woman according to the Quran, and their choice to practice veiling is due to the dominant Islamic commitment, it is argued that this practice exposed risks to the regulation of modernization and secularism. Therefore, veiled women faced numerous restrictions in the public arena in Turkey.


Conclusion


The essence of scholarly research requires the researcher to be honest. Successful researchers are the ones who question even the most basic assumptions. An insider (or sometimes an outsider) may not even realize how assumptions may shape the outcome of her research. Research questions, methodology, assumptions and their justifications must be laid out very clearly in any scholarly research. A researcher should not be concerned whether her findings advocate the group or not as such concerns may significantly deviate from the study from academic standards. Therefore researchers who are also insiders should pay extra attention to distance themselves from such concerns.


Insiders, however, can be more productive and contribute to the literature if they can figure out ways to challenge norms accepted by the group that may be unknown to an outsider. Insiders also have an advantage in collecting more information that may increase the quality and reliability of the study. When it comes to whether or not these findings advocate the group, I believe, researchers must rely on the collective wisdom that may develop in the long run. I also believe, even though this may take a long time, any objective research finding may eventually help the group that is being studied.


In my research, I tried to challenge women who dress modestly. My aim was not to justify their decision or to advocate them but to understand different motivations behind modest dressing. I personally believe that wearing a headscarf or dressing modestly is a personal right and should be respected but this should not form the basis of my study.


The laws and regulations that apply to higher education institutions in Turkey are the same. The attitude toward a headscarf, however, is changing. Most people who used to think it was a political symbol now see it as a religious right and a form of expression of identity. Wearing a headscarf or not is no longer a criterion for college admission. It is difficult to say how much of this change is due to scholarly research but I have a firm belief that studies aimed at understanding the group and analyzing the dimensions of the headscarf ban had more impact than the ones that advocated the group.


Hülya Doğan is a PhD student in cultural anthropology at Texas A&M University, College Station. Her research interests include immigration, refugees, identity, gender and Meskhetian Turks. Her current research is the identity (re)formation process of Meskhetian Turks in the United States.






via Anthropology-News http://www.anthropology-news.org/index.php/2013/03/07/the-anthropologists-mission-is-ambiguous/

Intellectual Play in San Francisco

2012 AAA Annual Meeting Program Chair Report


111th AAA Annual Meeting

Hilton San Francisco

San Francisco, California

November 14-18, 2012

Registrants: 6,650

Papers Submitted: 5,622

Sessions Scheduled: 775

Special Events: 232

Poster Sessions: 19

Exhibitors: 60

Career Center Recruiters: 21


Throughout our November meeting in San Francisco, people came up to me and said that it had been, if not the best, one of the best AAA meetings they had attended. “And I’ve been to a lot,” proclaimed a senior scholar. But as a social scientist, I am conflicted. On the one hand, I know these comments represent anecdotal evidence that the meeting was a success. On the other hand, as the executive program chair, I want to believe that some of our deliberate choices to encourage conversation, from Salons to room placements, worked.


The Hilton San Francisco lobby during the 2012 annual meeting. Photo courtesy American Anthropological Association

The Hilton San Francisco lobby during the 2012 annual meeting. Photo courtesy American Anthropological Association



The theme for the 2012 AAA meeting, Borders and Crossings, was created in consultation with President Leith Mullings along with the twelve members of the Executive Program Committee. The goal was to find a theme that would generate panel abstracts that either directly or indirectly addressed the fallout from the science controversy. The caricature of the discipline that emerged in Internet conversations and published responses made it clear that many anthropologists remain unfamiliar with our discipline’s foundational literatures, variety of methodological approaches to knowledge production, and range of engagements from policy to scientific research. The theme was designed to use the meeting as an opportunity to repair some of the fissures by celebrating our discipline’s diversity and strengths.


At the same time that the goal was to celebrate methodological diversity within our four fields, the meeting was also supposed to be a time to reflect on the fact that our discipline cannot and should not try to be all things. While it is important to cross disciplinary borders, we also wanted some of the panels at the 2012 meeting to discuss problems with watering down our mission to understand human behavior in all its complexity for the purposes of appealing to dominant institutional interests. As stated in my November 2011 Anthropology News article (AN 52[8]: 47), “We want to acknowledge the structures, genealogies and technological changes that continue to shape our research questions, methodological choices, and subsequent interventions in the fields of archaeology, linguistics, physical anthropology and sociocultural anthropology. With respect to disciplinary exclusions and inclusions, the institutional and discursive constraints that shape what we can and cannot do are ours to own and ours to overcome.”


The challenge was enthusiastically received, and the 2012 meeting broke numerous records. There were 6,650 registrations, 775 scheduled sessions, and 212 special events. Given the increasing size of the meeting, I recognized that we needed to create more spaces of intimacy. President Mullings has met this challenge by creating the AAA Annual Meeting Task Force. In the coming year, check Anthropology News for information about structural changes to the meetings that are meant to maintain the momentum started in 2012. While I realize the compliments I received in the halls of the Hilton were anecdotal, I also believe that the structural changes we made mattered. What really struck me as program chair was not just the energy in the Hilton that was almost palpable, but also how strong our discipline is. The scholars in our field are breaking new ground and articulating ways to make anthropology relevant for the 21st century.


Carolyn Rouse was the Executive Program Chair for the 2012 AAA Annual Meeting.






via Anthropology-News http://www.anthropology-news.org/index.php/2013/03/07/intellectual-play-in-san-francisco/