亚博官网app野蛮人的思想死了!人类万岁{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:蒽醌.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.

Note #2: There will be no new posts here 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.

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

yabo app

British “explorer” Benedict Allen made news recently by在一次试图穿越巴布亚新几内亚中部山脉并顺流而下到海岸的失败尝试中获救。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扎根于种族主义and对接待他的巴布亚新几内亚人不好。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.

This most recent failed walk repeats a path he took in the late 1980s, which he describes in his book试验场。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

如果你刚接触人类学,有三个地方要避免

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

1人类学。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无足轻重的产品价格高得离谱are totally counter to anthropology’s long relationship with social justice and political economy.取而代之的是: 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》(资本主义白人至上主义者仇视全秩序)的生存指南:

这篇文章最初是作为Twitter出现的文章我发表于2017年11月4日。亚博官网app我重新张贴在这里与最小的编辑,以提高清晰度和格式。

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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竞拍“一路顺风”到拉彭斯·索瓦吉:为什么“野蛮人的头脑”的名字变化不能很快到来亚博官网app

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.多年以来,“中 - 博客 - 前身为知名-AS-野人的头脑,” Anthrodendum,已在约人类学讨论鼓励公众参与,但它直到最近才疏远了非常人在人这个领域建立 - 由于 to the desire to cling to an unfortunate name.

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盎格鲁人类学学院的一位学生:他者

【炭疽菌欢迎客座博主萨凡娜•马丁】亚博国际app官方

它既是令人印象深刻,令人沮丧的频率色彩的学者是由人类学Othered。对于许多人来说,异化的故事都数不清;我们都是为了经常出现,以至于进程成为其熟悉令人不安感到陌生。有时巧妙,有时显着,无时无刻提醒我们,我们真的不属于这里。

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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魅力作为方法论

邀请发帖人:Yana Stainova

“欢乐共享,无论是身体,情绪,精神或智力

形成共享者之间的桥,其可以是用于基础

了解很多东西,是不是他们之间共享,

并减少他们之间的分歧威胁”

奥德雷·洛德

我们常常等同于一种批判的态度很好的奖学金。世界的愤世嫉俗的观点几乎是自动欢迎,更科学的声音比的怡人之一。虽然这种方法已经导致不稳定是延续权力的大型结构思维习惯,这也提升了挑剔的眼光到基座上。我们更倾向于推出的机制,文化逻辑,和不均衡的全球流动,巩固魔比暂停怀疑和它分享。我们已经长大害怕的感觉陶醉。

吸引我的是我的研究课题,在委内瑞拉的古典音乐节目俗称“厄尔尼诺Sistema的,”因为我发现它迷人。该方案在学校遍布委内瑞拉将超过五十万青少年提供免费的古典音乐教育,乐器。即使在录像,我被与年轻的音乐家演奏,由眼前人谁是热衷于一种追求能量击打。

在委内瑞拉,我遇到谁了音乐的魅力严肃的音乐家:这是思想和精神状态,他们有意识地朝向往。其中之一是卡洛斯,一个十八岁的音乐家。我要求采访他,因为他的出场站了出来,我在演唱会:当卡洛斯出场,他在他的左手举起仪器非常高,他的脸颊靠着仪器仿佛一个枕头。他闭上了眼睛。笑了。亚博国际登录入口

#梅托奥:性骚扰、田野调查和学术讨论的高潮(下)

已更新17年10月29日,上午9:50:编辑,包括有用资源的链接

在人种学研究的最初几个月,许多文化人类学家认识到,你在课堂上接受的培训很少为您准备了自发的,无规律,经常令人望而生畏的实际完成实地调研任务。您是(经常,但不总是)从让你感到安全和授权的朋友,家人和家人们和空间了。你可能会学习一门新的语言,新的地域,并试图获取对持谨慎态度,让你在社区和机构。实习是一个过程,一个提交到,有时扔谨慎的风,推动自己的人交谈,去的位置和导航的情况下,你永远不会在家里或在你的日常生活公然拥抱。

不幸的是,因为这个迷人的和复杂的过程不会在真空中发生,人类学家必须建立在所有在世界上运行压迫的情况下的关系。在他们提出的“逃犯人类学,”贝瑞等人(2017年即将出版)[1]要求我们承认并理论化性别,种族化和性化的暴力行为,往往构成的颜色和酷儿人类学妇女领域和实地考察。他们写道,发言“实地考察作为通道的个人主义仪式经常掩盖其构成和联锁种族和性别等级和不公平”,并主张“象征种族特权男性人类学”(1-2)。作家提供逃亡者人类学作为人类学的性工具“隐含的男权‘闭嘴,把它’的心态在参照外地性别暴力”(2)。认识到女性面临更大的危险比男性遇到性骚扰或袭击在现场三次,[2]我分享这里是三点四野的故事希望能有助于有关性别和性化的暴力在现场和实地考察政治的讨论,特别是对颜色人类学家的女人。

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#梅托奥:性骚扰、田野调查和学术讨论的高潮(上)

炭疽欢迎客座博主比安卡C。威廉姆斯。

周日的晚上,10月15日,我看到女人在我的社交媒体时间表勇敢并且易受分享他们的性侵犯和性骚扰的故事作为集体对话的一部分标记#梅托奥。我贡献了自己的# MeToo文章读完 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?

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 even计数我n 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彻底的诚实我n 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]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:

Basically, the AAA is saying that that more than 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.

To quote the Library Loon (就像我以前在这个网站上看到的一样), “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雷克斯曾经在这里写过关于野蛮人思想的文章亚博官网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

社区知识的自动化和私有化

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.

Recently, Apple Computer, Inc.有品牌的概念c的私有化ommons, by renaming the retail Apple stores as “城镇广场“[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 that私人公司正在收集和复制社区through 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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在田野中解释民族志:帕桑·扬吉夏尔巴和卡罗尔·麦格拉纳汉的对话

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.

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

阿玲: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?

巴桑: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

用我们的脸支付:苹果的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.

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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了解夏洛茨维尔后种族的资源

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?

Today, Monday, September 18, 2017 is devoted to了解夏洛茨维尔之后的种族。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.自2016年总统大选以来,人类学家们一直在忙着解释我们现在的处境和我们是如何来到这里的,并集体思考如何在这一刻进行研究、写作和教学。亚博国际登录入口

和朱莉娅阿姨一起回忆墨西哥革命

在德克萨斯州奥斯汀长大的Diez y Seis(墨西哥独立日)似乎一直在州议会大厦拥有官方地位,尽管不算太重要。这不是我们家以任何正式身份庆祝的节日。很像五月五日节那晚我们可能会碰巧在一家墨西哥餐厅用餐。毕竟我们一直吃墨西哥菜!当我们等待我们的玉米饼时,我会宣布,“今天是我的生日”,好像意识到电视上播放了长角牛。与7月4日不同的是,它从不允许孩子们骑着装饰好的自行车和割草机游行。在当地晚间新闻的结尾,这很可能是一个让人感兴趣的故事。

当我还是学生的时候,在我母亲的鼓励下,我招募了我的祖母来帮我收集鬼故事她的姐姐,朱莉娅,我们家最有名的说书人和玉米粉饼制作者。除了学习一些语言学知识和大量的采访记录外,我还第一次听说了她的家人是如何从科阿韦拉的托雷翁来到德克萨斯州的。为了纪念Diez y Seis,并对美国移民和难民仍然岌岌可危的状况表示应有的敬意,我今天向你们转述。

我要特别感谢我的妈妈詹妮斯,鲍琳奶奶和朱莉娅阿姨,他们带我去了奥斯汀中南部的厨房,在那里我第一次听到这个故事。我不得不运用一点诗意的许可证,把那次谈话编成一个单一的叙述,但这确实是茱莉亚的故事。相信我,当它的家人让你承担责任时,你会尽你最大的努力把事情说清楚!

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