Savage Minds is dead! 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

Two important notes about the switch:

Note #1: Our social media links will also change. Check the new site for the updated Facebook and Twitter accounts. And if you are subscribed to receive updates about this site via email or RSS, you will need to re-subscribe on the new site.

注2:不会有新职位after today, but comments will remain open for another 30 days (or 30 days from the publication date of a post, whichever comes first) so that people have a chance to wrap up any ongoing conversations before we shut things down.

谢谢你们多年来支持你的支持,我们期待着多年来在一起anthro{dendum}!!

yabo app

British “explorer” Benedict Allen made news recently bybeing rescued from a failed attempt to cross the central mountain range of Papua New Guinea and paddle downs stream to the coast。While most of the world was alternately amused and thrilled to hear of Allen’s failed exploits, those of us who have lived in Papua New Guinea were struck by Allen’s invocation of uncontacted tribes and primordial jungles. To be honest, this sort of thing does more to convince me that it is Allen, not Papua New Guineans, who is out of touch with the modern world. Others have claimed that Allen’s failed walk is植根于种族主义andbad for the Papua New Guineans who hosted him。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 book证明的理由。In it, he is flown into the upper reaches of the Sepik, crosses the central ranges, and then ends up on the shores of the Lagaip, and then returns to Port Moresby, the capital of Papua New Guinea. It’s hard to judge, but I reckon the total distance is about 50 kilometers as the crow flies. But that doesn’t really give you a sense of how onerous this walk is. On his website Allen claims that this walk was “the first recorded crossing of the Central Mountain Ranges of PNG”. This is incredibly tough terrain, and he should be congratulated for managing to do it. But he was not the first. Not by a longshot.yabo app

如果你是人类学新的三个地方以避免

If you’re just starting out in anthropology, let me do you a favor. I want to point out three items that areNOTresources for learning more about anthropology, though they may seem like it at first glance.

1. Anthropologie.This is obvious for many of our readers: Anthropologie is a clothing and home décor retailer in the United States, UK, Germany, and France – not a store where you can find the course readings or cool skull things for your office. In fact, there is no clear connection between what Anthropologie sells and what anthropology is. I’ve heard stories of anthropologists shopping at Anthropologie who have tried to strike up conversation with employees about anthropology, only to be met with blank stares. Furthermore, Anthropologie’sridiculously high prices for frivolous products完全与人类学的长期关系nship with social justice and political economy.Instead:如果您需要相关的人类学相关商品,请尝试光顾当地的书店或在您完成研究的地方从当地艺术家购买。亚博国际登录入口

(资本主义白人优越主义叫的结束opatriarchal hate-full order of) the world, a survival guide:

This piece originally appeared as a TwitteressayI published on November 4, 2017. I am re-posting it here with minimal edits to improve clarity and formatting.

fossilized fish and plants at the Peabody Museum, New Haven

One: find your beloveds. Find your beautiful soul-kin. Check in with them every day. Tell them they matter. Weather storms together, like schools of fish in rough seas.

Two: Manifest care however you can, to whatever extent is possible in your given circumstances. Choose care. Choose tenderness. Admit to yourself when you are enacting care in name only. Regroup. Restore. Breathe. Ask for help if you can, in your circumstances.

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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 welcomes guest blogger Savannah Martin.]

It is both impressive and depressing how frequently scholars of color are Othered by anthropology. For many, the tales of alienation are too numerous to count; we are made to feel strange so regularly that the process becomes disquieting in its familiarity. Sometimes subtly, sometimes conspicuously, all the time we are reminded that we don’t really belong here.

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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Enchantment as Methodology

An invited post by: Yana Stainova

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

在分享者之间形成桥梁,这可以是基础

understanding much of what is not shared between them,

and lessens the threat of their differences,”

奥黛尔·佩特

We often equate good scholarship with a critical attitude. A cynical view of the world is almost automatically welcomed as more scientifically sound than an enchanted one. While this methodology has led to destabilizing habits of thought that perpetuate large structures of power, it has also elevated the critical perspective onto a pedestal. We are more inclined to unveil the mechanisms, cultural logics, and uneven global flows that underpin magic than to suspend disbelief and to partake in it. We have grown afraid of feeling enchanted.

我是吸引我的研究主题,一个经典music program in Venezuela popularly called ‘El Sistema,’ because I found it enchanting. The program provided free classical music education and instruments to more than half a million young people in schools all over Venezuela. Even in video recordings, I was smitten by the energy with which the young musicians played, by the sight of people who were passionate about a pursuit.

In Venezuela, I met musicians who took musical enchantment seriously: it was a state of mind and spirit that they consciously aspired towards. One of them was Carlos, an eighteen-year-old musician. I asked to interview him because his playing stood out for me at a concert: when Carlos played, he lifted the instrument unusually high in his left hand, his cheek resting against the instrument as if on a pillow. He closed his eyes. And smiled.亚博国际登录入口

#我也是: A Crescendo in the Discourse about Sexual Harassment, Fieldwork, and the Academy (Part 2)

Updated 10/29/17,上午9:50:编辑为包括有用资源的链接

During the first few months of ethnographic research, many cultural anthropologists recognize that the training you received in the classroom seldom prepares you for the spontaneous, erratic, and frequently daunting task of actually completing field research. You are (oftentimes, but not always) away from friends, family, and home—people and spaces that make you feel safe and empowered. You may be learning a new language, new geography, and trying to gain access to communities and institutions that are cautious about letting you in. Fieldwork is a process that one submits to—sometimes throwing caution to the wind and pushing oneself to talk to people, go to locations, and navigate situations you would never openly embrace at home or in your everyday life.

Unfortunately, because this fascinating and complex process does not happen in a vacuum, ethnographers must create relationships in the context of all the oppressions that operate in the world. In their call for a “fugitive anthropology,” Berry et al (forthcoming 2017)[1]要求我们承认和理解性别,种族化和性暴力,通常构成颜色和Queer民族妇女的领域和实地。他们写的是,谈到“作为一个个人主义仪式的实地工作经常掩盖其本构和互锁的种族和性别等级和不公平”,并有利于“象征主义的种族主义的男性人类学家”(1-2)。作家提供逃亡人类学,作为抵抗人类学“隐含的男以思主义者”闭嘴的工具,并参考该领域的性别暴力“(2)的心态”(2)。认识到妇女的风险比在现场发生性骚扰或攻击的人更多的风险,[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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#我也是: A Crescendo in the Discourse about Sexual Harassment, Fieldwork, and the Academy (Part 1)

Anthrodendum welcomes guest blogger Bianca C. Williams.

Sunday night, October 15, I watched women across my social media timeline bravely and vulnerably share their stories of sexual assault and sexual harassment as part of the collective conversation tagged#我也是。在阅读最初的三个股票之后,我撰写了自己的#METOO POST,写下我没有以为我知道一个没有经历过某种形式的性欲暴力的女人。在两个小时内,数百名朋友,同事和前学生将他们的声音添加到戒律,悲伤,失望,愤慨,沮丧和伴随着#metoo的愤怒。我经历过它,就像它是一个诙谐的气氛,被话语渐强。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?

I went to sleep. And then I woke in the middle of the night in a fright, uncomfortable with my post so clearly being visible online. Initially, I posted my #MeToo in solidarity with my sistas and sibs who wanted to share their stories, and to support those in community who were hesitant because they thought they were the only ones. But as I thought about the stories of rape and sexual assault of those closest to me, I wondered if my “tame” encounters with sexualized violence evencountedin 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 practiceradical honesty在讨论,写作和教学中,认为叙述是真实讲述的是一种抵抗的形式。但是,第一次偶尔,倾向于真相并不感觉到。还没。[1]All I could do was lay there in my bed, wondering if the experiences of unwelcome attention; touching; uncomfortable conversations filled with sexual innuendo were enough to validate my public #MeToo. That might seem foolish, but again, isn’t this how oppression works? Isn’t it a force that would ask one to quantify and qualify one’s pain, wondering if it is “bad” enough to count as sexual assault?[2]

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APP亚博娱乐

Here we go again. If you’re a member of the American Anthropological Association, you should have received an email this past week (10/17) about avoiding copyright infringement. The message was concise and right to the point: A bunch of members are in violation of their author agreements, and the AAA wants you to take your papers down. Here’s the message in case you missed it:

基本上,AAA表示,超过1,000个受版权保护的文章违反了版权,因为它们已在研究中发布和Academia.edu。这个消息并不是超级震惊,因为我们许多出版的我们没有特别了解我们签名的作者协议,更不用说出版过程的工作原理。我们只签署这些协议急于在我们灭亡之前发布......然后有时会在商业网站上发布东西,使我们的内容“可访问”。真棒,对吗?没那么多。这最终是我们自己的损害。

To quote the Library Loon (as I have before on this site), “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. AsRex once wrote here on Savage Minds,“如果大多数人都意识到他们签署了出版商的权利的方式,开放式接入运动将在一夜之间增加或三倍。”*APP亚博娱乐

The Automation and Privatization of Community Knowledge

I’ve been thinking a lot lately about community, who we are as a community, what keeps us connected and together, and how community knowledge is stored and distributed. As an anthropologist, my research focuses in part on automation and algorithmic impact on society, in particular, on our relationships and how we maintain them towards common cooperative goals. As such, when technology begins to change our relationship to our local locale (as it has been doing increasingly over time with each new capability), I pay attention to how this changes our physical and social structures, and our relationships to them and to each other.

最近,Apple Computer,Inc。通过将零售Apple商店重命名为“的私有化Town Squares“[1]. In Apple’s definition, these “Town Squares” are where people will gather, talk, share ideas, and watch movies, all within Apple’s carefully curated, minimalist designed, chrome and glass boxes. In this scenario, Apple’s “Town Square” is tidy, spartan, and most critically, privatized. This isn’t new behavior, however, what is new is the context within which Apple is able to do this, from both inside of shopping malls, and from retail locations on Main Streets. Applin (2016) observed thatprivate companies are collecting and replicating communitythrough their networks and communications records [2]. Madrigal (2017)观察that “the company has made the perfect physical metaphor for the problem the internet poses to democracy” [3]. This article provides a discussion of what happens and what we forfeit in these hybrid gathering places between Internet usage and privately owned spaces; and how these hybrid spaces have become enabled in the first place.

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Explaining Ethnography in the Field: A Conversation between Pasang Yangjee Sherpa and Carole McGranahan

What is ethnography? In anthropology, ethnography is both something to know and a way of knowing. It is an orientation or epistemology, a type of writing, and also a methodology. As a method, ethnography is an embodied, empirical, and experiential field-based way of knowing centered around participant-observation. This is obvious to anthropologists as it has been our central method for the last century. However, what ethnography is, how it works, and the unique specificity of ethnographic data is not always clear to outsiders, whether they are other researchers, officials, or members of the communities with whom we are working. Why is this, and how do we explain ethnography and its value when we are in the field? In April, we started a conversation about this in person at a conference at Cornell University, emailed back and forth over the summer, and concluded the conversation this month at a conference at the University of Colorado. We cover topics including the context of research, questions of technology, IRBs, being a native anthropologist, the usefulness of ethnography and stories, and ethnographic research as a unique sort of data.

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

Carole: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?

Pasang: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

Paying with Our Faces: Apple’s 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.

One of the disturbing issues with the press coverage of FaceID during the week of Apple’s announcement, was the limited criticism of what it means for Apple to deploy FaceID, and those who will follow Apple and deploy their own versions. What does it mean to digitize our faces and use the facsimile of our main human identifier (aside from our voices) as a proxy for our human selves, and to pay Apple nearly $1000 U.S. to do so?

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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?

在这一时代的种族主义的种族主义讨厌和暴力的时候,是否是反黑,反穆斯林,或针对任何群体,我们可以作为学者做些什么促进这一挑战?

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

Today, Monday, September 18, 2017 is devoted toUnderstanding Race After Charlottesville。Four professional organizations—the American Anthropological Association, the American Historical Association, the American Sociological Association, and the Society for Applied Anthropology—are each encouraging and holding events leading up to and following after this day. Here at Anthrodendum, we are collecting resources from this event to share, as well as offering others relevant in this political moment. Since the 2016 presidential campaign, anthropologists have been busy trying to interpret where we are and how we got here—and collectively thinking about how to research, write, and teach in this moment.亚博国际登录入口

Remembering the Mexican Revolution with Aunt Julia

在德克萨斯州奥斯汀成长,迪斯·伊斯萨 - 墨西哥独立日 - 似乎似乎持有官方,虽然是未成年人的国家国会大厦。这不是我们在家里观察到任何正式的假期。很像Cinco de Mayo.we might find ourselves at a Mexican restaurant that night just by happenstance. After all we ate Mexican all the time! As we waited for our enchiladas I would proclaim, “Today is Deiz y Seis,” as if realizing that the Longhorns were on TV. Unlike the Fourth of July, it never warranted parades of children on decorated bicycles and riding lawnmowers. More than likely it would be a human interest story at the end of the local nightly news.

而一名学生,在母亲的鼓励时,我招募了祖母来帮助我收集鬼故事from her oldest sister, Julia, the most renowned storyteller and tamale maker in my family. In addition to learning a little bit about linguistics and a lot about transcribing interviews I also heard for the first time the tale of how her family came to Texas from Torreón, Coahuila. In honor of Diez y Seis and with all due respect to the still precarious status of immigrants and refugees in the United States I am retelling it to you today.

Special thanks are due to my mom Janis, Grandma Pauline, and Aunt Julia who guided me to that kitchen in south central Austin, January 1997, where I first heard this tale. I had to exercise a little poetic license to weave that conversation into a single narrative but its really Julia’s story. Believe me, when its family holding you to account you’re going to do your best to tell the tale right!

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