亚博官网app野蛮人死了！Long Live Anthro {dendum}！

This will be the last post on the domain www.newsjx.com, but the site will live on. It will live on both at this address (www.newsjx.com) where there will be a permanent archive of our twelve years of blogging and discussion. It will also gain new life as all your favorite Savage Minds bloggers move over to the new domain:anthrodendum.org。

关于交换机的两个重要说明：

注1：我们的社交媒体链接也会发生变化。查看新站点以获取更新的Facebook和Twitter帐户。如果您订阅了通过电子邮件或RSS接收有关此网站的更新，则需要重新订阅新网站。

注号2：今天在这里没有新的帖子，但评论将在30天内保持开放30天（或从发布日期的公布日期，以先到的方式），以便人们有机会包装任何持续的在我们关闭事物之前对话。

Thank you all for your support over the years, and we look forward to many more years together over atanthro {dendum}!

yabo app

yabo app

英国“探险家”本尼迪克特·艾伦近日由英国媒体报道being rescued from a failed attempt to cross the central mountain range of Papua New Guinea and paddle downs stream to the coast。虽然世界上大多数人交替逗乐和惊恐地听到艾伦的失败漏洞，但我们在巴布亚新几内亚生活的人被艾伦的随行部落和原始丛林召开袭击。要诚实地说，这种事情让我更加说服，它是艾伦，而不是巴布亚新几内亚，他与现代世界脱节。其他人已经声称艾伦的失败是rooted in racism和对托管他的巴布亚新几内亚斯不好。As a historian and anthropologist who lived for two years in Porgera (about 20 miles from where Allen was eventually rescued) I want to weigh in here with another criticism of Allen: Although he claims to be be the first person to cross Papua New Guinea’s central ranges, he is not. His accounts of his amazing feats not only downplay the achievements of Papua New Guineans, they ignore — or perhaps were made in ignorance of — the actual explorers, both white and Papua New Guinean, who have so long ago accomplished what he claims to have done first.

最近走重复路他也失败了k in the late 1980s, which he describes in his bookThe Proving Grounds. 在里面，他乘飞机进入塞皮克河上游，穿过中部山脉，最后抵达拉盖普河岸边，然后返回巴布亚新几内亚首都莫尔兹比港。很难判断，但我估计总距离大约是50公里。但这并不能真正让你感觉到走路有多么繁重。艾伦在他的网站上声称，这是“有记录以来第一次穿越巴布亚新几内亚中部山脉”。这是一个令人难以置信的艰难地形，他成功做到了这一点应该受到祝贺。但他不是第一个。一点也不奇怪。yabo app

Three Places to Avoid if You’re New to Anthropology

如果你刚刚在人类学中开始，请让我帮个忙。我想指出三个物品不是关于更多关于人类学的资源，尽管他们乍一看似乎可能看起来很像。

1.人类学。我们的许多读者都很明显：Anthropologie是美国，英国，德国和法国的服装和家庭装饰零售商 - 而不是一家商店，您可以找到您办公室的课程读数或酷酷的头骨。事实上，人类学销售和人类学是什么之间没有明确的联系。我听说过人类学家在人类学家购物的故事，他们试图与员工谈论人类学的对话，只能满足空白的凝视。此外，人类学可笑高价的轻浮产品完全抵制人类学与社会正义和政治经济的长期关系。反而: If you need anthropology-related goods, try patronizing your local bookstore or buy from the local artists wherever you do your research.亚博国际登录入口→

世界末日（资本主义白人至高无上的仇恨 - 全令）世界，一个生存指南：

这件作品最初出现为推特essay我于2017年11月4日发布。亚博官网app我在这里重新发布了最小的编辑，以提高清晰度和格式。

fossilized fish and plants at the Peabody Museum, New Haven

一个：找到你的心爱。找到你美丽的灵魂。每天都会在和他们办理入住手续。告诉他们他们很重要。天气风暴在一起，喜欢汹涌的海洋中的鱼类。

二：清单照顾，但您可以在您在您的情况下达到任何程度。选择护理。选择温柔。当您仅在名称中颁发护理时，请允许自己。重新组合。恢复。呼吸。如果可以，请在您的情况下寻求帮助。

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Bidding “bon voyage” to la pensée sauvage: Why the “Savage Minds” name change couldn’t come soon enough

I never thought I would be guest-blogging for an internet publication whose name was (once) a racial slur directed at me and my ancestors. For many years now, “the-blog-formerly-known-as-Savage-Minds,” Anthrodendum, has been engaging the public in discussions about anthropology, but until recently it has alienated the very people upon whom this field is built — due to the desire to cling to an unfortunate name.

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Othered by Anthropology: Being a Student of Color in Anglo-cized Academia

[Anthrodendum欢迎嘉宾博客萨凡纳马丁。]亚博国际app官方

它既令人印象深刻，令人沮丧的颜色学者们又通过人类学追求。对于许多人来说，异化的故事太多了;我们经常感到奇怪，以至于该过程在其熟悉程度上变得令人沮丧。有时巧妙地，有时明显地，我们都提醒我们并不真正属于这里。

During a roundtable at one of my first non-biological anthropology conferences, I was drowned in the creeping feeling of “otherness” that until that point in my graduate studies had only been an insidious “drip, drip drip,” of “you don’t really belong here.”

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作为方法的魅力

邀请的帖子：Yana Stainova

“The sharing of joy, whether physical, emotional, psychic or intellectual

forms a bridge between the sharers, which can be the basis for

了解它们之间未分享的大部分内容，

并减少他们差异的威胁，“

Audre Lorde

我们经常以批判性态度等同于良好的奖学金。世界的一个愤世嫉俗的观点几乎自动欢迎比迷人的那样科学。虽然这种方法导致稳定的习惯稳定的习惯，但是延长了大结构的力量，而且它还提升到基座上的批判性视角。我们更倾向于揭示机制，文化逻辑和不均匀的全球流动，这些流动是魔法而不是暂停难以谴责和参与其中。我们已经害怕感到迷茫。

我被我的研究课题所吸引，委内瑞拉的一个古典音乐节目，俗称“El Sistema”，因为我觉得它很迷人。该方案向委内瑞拉全国50多万在校青年提供免费的古典音乐教育和乐器。即使在录像中，我也被年轻音乐家们演奏的活力所打动，被那些热衷于追求的人们所吸引。

在委内瑞拉，我遇到了认真对待音乐魅力的音乐家：这是一种心灵和精神，他们有意识地渴望。其中一个是卡洛斯，这是一个十八岁的音乐家。我要求采访他，因为他的演奏在一场音乐会上为我出去了：当卡洛斯玩耍时，他左手抬起了异常高的仪器，他的脸颊靠在乐器上，就像在枕头上一样。他闭上了眼睛。并笑了笑。亚博国际登录入口→

#METOO：谈论性骚扰，实地工作和学院的话语中的渐强（第2部分）

UPDATED 10/29/17, 9:50 am: Edited to include links to helpful resources

在纪念学士的前几个月，许多文化人类学家认识到您在课堂上收到的培训很少为您提供实际完成实地研究的自发，不稳定和经常艰巨的任务。你（通常，但并不总是）远离朋友，家人和家庭和空间，让你感到安全和赋权。您可能会学习新的语言，新地理，并试图进入社区和机构，谨慎地让您进入。实地工作是一个过程，即人们提交给风，有时向风呕吐，推动自己与人交谈，去找地点，并导航你在家里或日常生活中公开拥抱的情况。

不幸的是，由于这种迷人和复杂的过程不会发生在真空中，所以民族记录人员必须在世界上运营的所有压迫中创造关系。在他们呼吁“逃亡人类学”，Berry等人（即将到来2017年）[1]demand that we acknowledge and theorize the gendered, racialized, and sexualized violence that often constitutes the field and fieldwork for women of color and queer ethnographers. They write that speaking of “fieldwork as an individualistic rite of passage often obscures its constitutive and interlocking racial and gender hierarchies and inequities” and favors “the emblematic racially privileged male anthropologist” (1-2). The writers offer fugitive anthropology as a tool for resistance to anthropology’s “implicit masculinist ‘shut up and take it’ mentality in reference to gendered violence in the field” (2). Recognizing that women are three times more at risk than men for experiencing sexual harassment or assault in the field,[2]I share three fieldwork stories here hoping to contribute to the discussion about the politics of gendered and sexualized violence in the field and fieldwork, particularly for women of color ethnographers.

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#METOO：谈论性骚扰，灭壁和学院的话语中的渐强（第1部分）

Anthrodendum欢迎博客Bianca C. Williams。

10月15日星期天晚上，我在我的社交媒体时间线上看着女性勇敢，脆弱地分享他们的性侵犯和性骚扰的故事，作为集体谈话标记的一部分#MeToo。I contributed my own #MeToo post after reading the initial three shares by friends, writing that I did not think I knew a woman who had not experienced some form of sexualized violence. Within two hours, hundreds of my friends, colleagues, and former students had added their voices to the orchestra of rage, sadness, disappointment, indignation, frustration, and stoic resolve accompanying #MeToo. I experienced it like it was an atmosphere-piercing, discursive crescendo. As a Black feminist anthropologist who studies, teaches, and experiences the intricate ways patriarchy, misogyny, and misogynoir shape our educational institutions and lives, you would think I wouldn’t have been surprised by the sheer vastness of the stories this hashtag brought to the digital surface. But I was. And I simultaneously wasn’t. I knew the boundless reach of sexualized violence, and yet seeing its pervasiveness in the most-heartbreaking narratives of those in my communities made it more real. And then to see a few men in my timeline express shock, disbelief, and dismissive sentiments—as if they haven’t been listening to us for decades, generations—made me angry. However, it was the silence from the majority that made me livid. But isn’t silence part of how oppression works?

我去睡觉了。然后我在半夜吵闹，惊吓，对我的帖子感到不舒服，如此清楚地看到在线。最初，我与我的sistas和sistas和sistass分享故事的sistas和sibs发布了我的#metoo，并支持那些犹豫不决的社区，因为他们认为他们是唯一的。但是，因为我想到了对最接近我的强奸和性侵犯的故事，我想知道我的“驯服”甚至是性欲暴力的偶数计数in comparison to theirs. I took my post down, giving myself permission to be unsure and unresolved. I’m usually pretty transparent, even in a profession that values obscurity and inaccessibility as intellect. I attempt to practice激进诚实in discussions, writing, and teaching, believing that narrative as truth-telling is a form of resistance. But for the first time in a while, leaning into the truth didn’t feel right. Not yet.[1]我所能做的就是躺在床上，想知道那些不受欢迎的关注、感动、充满性影射的令人不安的谈话是否足以证明我在公众面前的“我”。这可能看起来很愚蠢，但再说一次，这不是压迫的工作原理吗？是不是一种力量会要求一个人量化和限定自己的痛苦，怀疑它是否“坏”到足以算作性侵犯？[2]

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APP亚博娱乐

APP亚博娱乐

又来了。如果你是美国人类学协会的成员，你应该在上周（10月17日）收到一封关于避免侵犯版权的电子邮件。这个信息简明扼要，直截了当：一堆成员违反了他们的作者协议，AAA希望你把论文拿下来。这是一条信息，以防你错过：

基本上,AAA是说,超过1,000 AAA copyrighted articles are in violation of copyright because they have been posted on ResearchGate and Academia.edu. This news is not super shocking, since many of us who publish aren’t particularly informed about the author agreements we sign, let alone how the publishing process works. We just sign those agreements in the rush to publish before we perish…and then sometimes post stuff on commercial sites to make our content “accessible” to the world. Awesome, right? Not so much. This is ultimately to our own detriment.

引用图书馆懒人（正如我之前在这个网站上的那样), “The great mass of those who publish in the scholarly literature are pig-ignorant about how scholarly publishing works.” Ouch. But it’s pretty true. How many of you pay close attention to the author agreements you sign? If you did, we might not be having this conversation. Why, you ask? Because you likely signed away your rights, willingly. So when Wiley (or Elsevier, etc) demands that you take your paper down from Academia.edu, they’re just exercising the power you handed to them. As雷克斯曾在这里写过野蛮人亚博官网app, “if most people realized the way they had signed away their rights to publishers, the open access movement would double or triple in size overnight.”*APP亚博娱乐

社区知识的自动化与私有化

我最近一直在想着社区，我们作为一个社区，让我们联系和共同，以及社区知识如何存储和分发。作为人类学家，我的研究侧重于对社会的自动化和算法影响，特别是我们的关系以及我们如何使他们朝着共同的合作目标。因此，当技术开始改变我们与当地区域性的关系时（因为它随着每一种新能力越来越多的时间），我注意到这改变了我们的身体和社会结构，以及我们对他们和每个人的关系其他。

Recently, Apple Computer, Inc. has branded the privatization of the idea of the commons, by renaming the retail Apple stores as “镇广场“[1]。在Apple的定义中，这些“镇广场”是人们聚集，谈话，分享想法和观看电影的地方，全部内在Apple的精心策划，简约设计，镀铬和玻璃盒内。在这种情况下，苹果的“镇广场”是整洁的，斯巴达，最危险的，私有化。然而，这不是新的行为，然而，新的是Apple能够从购物中心内部和主要街道上的零售地点来这样做的内容。applin（2016）观察到这一点私营公司正在收集和复制社区through their networks and communications records [2]. Madrigal (2017)observes“公司已经为互联网对民主造成的问题做出了完美的物理比喻”[3]。本文讨论了互联网使用与私人空间之间的这些混合收集地点的发生和我们放弃的讨论;以及如何首先启用这些混合空间。

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解释该领域的民族志：Pasang Yangjee Sherpa和Carole McGranahan之间的谈话

什么是民族术？在人类学中，民族志都是要知道的东西和一种知识的方式。它是一种方向或认识论，一种写作，以及方法论。作为一种方法，民族识别是一种具体的基于实地的基于实地的基于经验领域的方式，了解参与者观察。这对于人类学家是显而易见的，因为它是我们对上世纪的核心方法。然而，什么民族造影是如何工作的，并且民族招财数据的独特特异性并不总是对外人来说，无论是他们是其他研究人员，官员，还是我们正在工作的社区的成员。为什么这是，我们如何解释当我们在领域时的民族志和价值？4月，我们在康奈尔大学的会议上对此进行了对话，在夏天来回通过电子邮件来回电子邮件，并在科罗拉多大学的会议上结束了本月的谈话。我们涵盖了包括研究的上下文，技术问题，IRB的问题，成为本地人类学家，民族志和故事的有用性，以及民族志研究作为一种独特的数据。

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

卡罗尔：What constitutes the field always differs by scholar. Who we are in dialogue with, where, and why depends on one’s research project. However, no matter where we are or who we are, explaining our research topic and method is critical. In your research, with whom are you discussing ethnography as method, and how do you explain it?

帕森：In my research, I discuss ethnography as method with village residents, diaspora communities, government officials, NGO officials, scientists, youth leaders, students, policy makers, technocrats, and conservation practitioners. These categories often overlap.亚博国际登录入口→

用我们的脸部支付：Apple的Faceid

In early September, Apple Computer, Inc. launched their new iPhone and with it, FaceID, software that uses facial-recognition as an authentication for unlocking the iPhone. The mass global deployment of facial-recognition in society is an issue worthy of public debate. Apple, as a private company, has now chosen to deploy facial-recognition technology to millions of users, worldwide, without any public debate of ethics, ethics oversight, regulation, public input, or discourse. Facial-recognition technology can be flawed and peculiarly biased and the deployment of FaceID worldwide sets an alarming precedent for what private technology companies are at liberty to do within society.

在Apple公告的一周内面对面的Fround覆盖范围的一个令人不安的问题是对Apple部署Faceid的意义有限的批判，以及将遵循Apple并部署自己的版本的人。将我们的面孔数字化并使用我们主要人类标识符的传真（除了我们的声音）作为我们人类自我的代理，并支付苹果近1000美元的代表，以便为此进行数字化。

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Resources for Understanding Race After Charlottesville

In this time of fake news and alternative facts coming from the White House as well as some media, what can we as scholars contribute to challenge this?

In this time of amplified racist hate and violence, whether it is anti-Black, anti-Muslim, or directed at any group, what can we as scholars contribute to challenge this?

In this time of newly public white supremacy in the USA, what can we as scholars contribute to challenge this?

今天，2017年9月18日星期一致力于夏洛茨维尔后理解比赛。四个专业组织 - 美国人类学协会，美国历史协会，美国社会学协会以及应用人类学协会 - 每个人都鼓励，并在这一天之后持续下调的活动。在Anthrodendum，我们正在收集来自此活动的资源来分享，以及在这个政治时刻提供其他相关的资源。自2016年总统竞选以来，人类学家一直忙着在这里努力解释我们所在的地方，以及我们如何在这里思考如何研究，写作和教导。亚博国际登录入口→

记住墨西哥julia的墨西哥革命

Growing up in Austin, Texas, Diez y Seis — Mexican Independence Day — always seemed to hold an official, albeit minor, status in the state capitol. This was not a holiday that we observed in my family in any formal capacity. Much likeCinco de Mayo我们可能会在偶然的情况下找到自己在墨西哥餐厅。毕竟我们一直吃墨西哥人！当我们等待我们的Enchiladas时，我会宣布，“今天是Deiz Y Seis，”仿佛意识到长角牛在电视上。与七月四日不同，它从未有保证在装饰自行车和骑行割草机上的儿童游行。在当地夜间新闻结束时，这可能是一个人类兴趣故事。

While a student, and at the encouragement of my mother, I recruited my grandmother to help me collectghost stories从她最古老的妹妹，朱莉娅，最着名的讲故事者和家人的托马尔制造商。除了学习语言学还有很多关于转录访谈之外，我也听到了第一次听到她的家人如何从Coahuila从Torreón来到德克萨斯州的故事。为了纪念Diez y Seis，并全部尊重美国在美国的移民和难民的仍然有效的地位，我今天对你重新装修。

特别感谢我的妈妈Janis，Grandma Pauline和Aund Julia，他在1997年1月在奥斯汀南部的南部南部的那个厨房里，我第一次听到这个故事。我不得不锻炼一点诗意的许可证来编织谈话，谈论一个叙事，而是真正的朱莉娅的故事。相信我，当它的家人抱着你的帐户，你会尽力告诉故事！

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