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:
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.
英国“Explorer”本尼迪克特艾伦最近制造了新闻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植根于种族主义和bad 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。在它中，他飞进了Sepik的上游，穿过中央范围，然后结束了Lagaip的海岸，然后返回Port Moresby，巴布亚新几内亚的首都。这很难判断，但我认为总距离约为50公里，因为乌鸦飞得很苍蝇。但这并不是真的给你一个漫步的漫步感。在他的网站艾伦声称这次散步是“第一次被录制的PNG中央山脉交叉”。这是令人难以置信的艰难地形，他应该祝贺设法这样做。但他不是第一个。不是由一个长镜头。yabo app
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resources 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’s可笑高价的轻浮产品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
这件作品最初出现为推特essayI 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
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.
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.
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.”
An invited post by: Yana Stainova
“The sharing of joy, whether physical, emotional, psychic or intellectual
understanding much of what is not shared between them,
和lessens the threat of their differences,”
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.
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
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.
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）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，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.
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?
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countedin 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。还没有。我所能做的就是在我的床上躺在那里，想知道不受欢迎的不受欢迎的关注;接触;充满性欲的令人不安的对话足以验证我的公共#metoo。这似乎可能愚蠢，但再次，这不是压迫如何工作？这不是一种力量，可以要求一个量化和符合一个人的痛苦，想知道它是否足够算作是性侵犯的“坏”？
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
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“的私有化镇广场“. 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 that私营公司正在收集和复制社区through their networks and communications records . Madrigal (2017)观察that “the company has made the perfect physical metaphor for the problem the internet poses to democracy” . 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.
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?
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
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?
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 newly public white supremacy in the USA, what can we as scholars contribute to challenge this?
Today, Monday, September 18, 2017 is devoted to夏洛茨维尔后理解比赛。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
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！