Savage Minds is dead!Long live anthro{dendum}!

这将是域上的最后一篇文章www.nsftf.com网站,但网站将继续存在。在这两个地方都可以住(www.nsftf.com网站)在那里我们将有一个12年的永久性的博客讨论。它也将获得新的生命,因为所有你最喜欢的野人思维博客转移到新的领域:188bet金宝博anthrodendum.org.

关于交换机的两个重要注意事项:

注1:我们的社交媒体链接也将改变。在新网站上查看更新的Facebook和Twitter帐户。如果你通过电子邮件或RSS订阅了这个网站的更新,你需要重新订阅新网站。

注2:今天之后不会有新的帖子,但评论会保持开放30天(或从文章发表之日起30天,以先到者为准),这样人们就有机会在我们关闭之前结束正在进行的任何对话。

感谢你们多年来的支持,我们期待着在anthro{dendum}!

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英国“探险家”本尼迪克特·艾伦最近通过being rescued from a failed attempt to cross the central mountain range of Papua New Guinea and paddle downs stream to the coast.当全世界大多数人听到艾伦失败的功绩时,时而欢笑又激动,而我们这些生活在巴布亚新几内亚的人却被艾伦对未接触的部落和原始丛林的召唤所震撼。老实说,这种事情更能让我相信,与现代世界脱节的是艾伦,而不是巴布亚新几内亚人。其他人声称艾伦的失败是rooted in racismbad for the Papua New Guineans who hosted him.作为一名历史学家和人类学家,他在波格拉(距离艾伦最终获救的地方大约20英里)生活了两年,我想在这里对艾伦提出另一种批评:尽管他声称是第一个穿越巴布亚新几内亚中部山脉的人,但事实并非如此。他对自己惊人壮举的描述不仅淡化了巴布亚新几内亚人的成就,而且忽视了——或者可能是在无知中——真正的探险家,包括白人和巴布亚新几内亚人,他们早就完成了他声称的第一件事。

最近的一次失败的行走重复了他在80年代末走过的一条路,他在书中描述了这一点The Proving Grounds.在这部影片中,他被空运到塞皮克河上游,穿过中部山脉,最后到达拉盖普河沿岸,然后返回巴布亚新几内亚首都莫尔兹比港。这很难判断,但我估计乌鸦飞行的总距离约为50公里。但这并不能真正让你感觉到这趟步行有多繁重。艾伦在他的网站上称,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。188. Bet. Com

Three Places to Avoid if You’re New to Anthropology

如果你想帮我一个忙,就让我帮你个忙。我想指出三项NOT学习人类学的资源,尽管乍一看似乎是这样。

1.Anthropologie.这对我们的许多读者来说是显而易见的:Anthropologie是美国、英国、德国和法国的一家服装和家居装潢零售商,而不是一家能为你的办公室找到课程读物或酷炫骷髅用品的商店。事实上,人类学卖什么和什么是人类学之间没有明确的联系。我听说过这样的故事:人类学家在“人类学”购物,他们试图与员工就人类学展开对话,结果却遭到了茫然的目光。此外,人类学的ridiculously high prices for frivolous products与人类学长期以来与社会公正和政治经济的关系背道而驰。Instead:如果你需要人类学相关的商品,试着光顾你当地的书店,或者在你做研究的地方从当地的艺术家那里购买。188bet官网备用网址

(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.

纽黑文皮博迪博物馆的鱼和植物化石

第一:找到你的爱人。找到你美丽的灵魂亲属。每天和他们联系。告诉他们他们很重要。暴风雨在一起,就像汹涌大海中成群的鱼。

第二:尽你所能表现出你的关心,无论在你的特定环境下有多大的可能。选择护理。选择温柔。当你只是在名义上实施护理时,要承认自己。重组。恢复。呼吸。在你的情况下,尽可能寻求帮助。

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188 体育 世界杯

我从来没有想过我会成为一个互联网出版物的客座博客,它的名字(曾经)是针对我和我祖先的种族污蔑。多年来,“以前被称为野蛮人的头脑”的博客,一直让公众参与有关人类学的讨论,但直到最近,它还疏远了这个领域建立在其上的人——这是因为他们渴望抓住一个不幸的名字。

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

[Anthrodendum welcomes guest blogger Savannah Martin.]

色彩学者经常被人类学所另类,这既令人印象深刻又令人沮丧。对许多人来说,异化的故事太多了,无法计数;我们经常感到奇怪,以至于这个过程在熟悉中变得令人不安。有时是微妙的,有时是显著的,总是提醒我们我们并不真正属于这里。

在我第一次非生物人类学会议的一次圆桌会议上,我沉浸在一种“他者性”的潜移默化中,直到那一刻,我的研究生学习还只是一种阴险的“滴滴,滴滴”,“你并不真的属于这里”

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An invited post by: Yana Stainova

“分享快乐,无论是身体上的、情感上的、精神上的还是智力上的

在共享者之间形成一座桥梁

了解他们之间没有分享的东西,

减少他们之间分歧的威胁,”

罗尔蒂

我们常常把好的学识等同于批评的态度。愤世嫉俗的世界观几乎是自然而然地受到欢迎,因为它比迷恋世界的观点更科学合理。虽然这种方法论导致了不稳定的思维习惯,使庞大的权力结构永存,但它也将批判性观点提升到了一个基座上。我们更倾向于揭示支撑魔法的机制、文化逻辑和不平衡的全球流动,而不是暂停不信任并参与其中。我们开始害怕被施了魔法。

我被我的研究课题所吸引,一个委内瑞拉的古典音乐项目,俗称“El Sistema”,因为我觉得它很迷人。委内瑞拉向超过50万的年轻人免费提供了古典音乐和乐器。即使在录像中,我也被年轻音乐家演奏的活力所震撼,也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:这是一种他们有意识地向往的精神状态。其中一个是卡洛斯,一个18岁的音乐家。我要求采访他是因为他的演奏在一场音乐会上对我很突出:当卡洛斯演奏时,他用左手把乐器举得异常高,脸颊紧贴着乐器,就像枕在枕头上一样。他闭上眼睛。微笑着。188 support-cn

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

更新时间:2017年10月29日上午9:50:编辑后包含有用资源的链接

在人种学研究的头几个月里,许多文化人类学家认识到,你在课堂上接受的训练很少能让你做好准备,迎接自发的、不稳定的、经常令人畏惧的实际完成实地调查的任务。你经常(但不总是)远离让你感到安全和有力量的朋友、家人和家庭成员和空间。你可能正在学习一门新的语言,新的地理环境,并试图进入那些对你的入学持谨慎态度的社区和机构。实地调查是一个过程,有时你会把谨慎抛到九霄云外,强迫自己去和别人交谈,去不同的地点,在家里或日常生活中你永远不会公开接受的情况下进行探索。

不幸的是,由于这个迷人而复杂的过程不是在真空中发生的,民族志学者必须在世界上所有压迫的背景下建立关系。Berry等人(即将于2017年出版)呼吁建立“逃犯人类学”[1]要求我们承认并理论化性别化、种族化和性化的暴力行为,这些暴力行为通常构成有色人种和同性恋民族志研究者的领域和实地调查。他们写道,“田野调查作为一种个人主义的成人仪式,往往掩盖了其构成的、相互关联的种族和性别等级制度和不平等”,并倾向于“象征性的种族特权男性人类学家”(1-2)。作者们提供了逃逸的人类学作为一种工具,用以抵制人类学“含蓄的男性主义者”的“闭嘴,接受它”的心态,并参照该领域的性别暴力”(2)。认识到妇女在外地遭受性骚扰或性攻击的风险是男子的三倍,[2]我在这里分享了三个实地调查的故事,希望能对实地调查和实地调查中关于性别暴力和性暴力的政治讨论有所贡献,特别是对有色人种志研究者而言。

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#MeToo: A Crescendo in the Discourse about Sexual Harassment, Fieldwork, and the Academy (Part 1)

Anthrodendum welcomes guest blogger Bianca C.Williams.

10月15日,星期天晚上,我在社交媒体上看到女性勇敢而脆弱地分享她们的性侵犯和性骚扰故事,作为集体谈话的一部分#MeToo.我贡献我自己的#MeToo后通过朋友必读最初的3股后,写,我不认为我知道谁没有经历过某种形式的性化暴力的女人。在两个小时内,数百我的朋友,同事和以前的学生又增加了他们的声音愤怒,悲伤,失望,愤怒,挫折和坚忍的决心伴随#MeToo的乐团。我经历过像这是一个气氛刺穿,话语高潮。如 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.但我是。和我同时是不是。我知道性别化暴力的无限的影响力,然而看到它的普及程度在那些在我的社区的最令人心碎的叙述变得更加真实。然后就看在我的时间表少数人表示震惊,疑惑和不屑一顾的情绪,因为如果他们没有在听我们几十年,几代人,让我很生气。然而,这是从多数让我铁青了沉默。但不是压迫是如何工作的沉默的一部分?

我去睡觉了。然后,我在半夜惊醒的恐惧,不安和我交这么清楚可见网上。起初,我贴我的#MeToo与我sistas和同胞谁想要分享他们的故事,并支持那些在社区,因为他们认为他们是唯一谁犹豫不决团结。但正如我想到了强奸和那些最接近我性侵犯的故事,我想知道是否有性感化暴力我的“驯服”的遭遇甚至counted他们相比。我把我的帖子下来,给自己许可的情况下不能确定和解决。我通常敢透明,即使在重视默默无闻和交通不便是智慧的一种职业。我尝试练习radical honesty在讨论中,写作和教学,相信叙事为讲真话是性的一种形式。但在同时,在第一时间,身体前倾真相感觉不对。还没。[1]我所能做的就是在我的床上躺在那里,不知道的不受欢迎的关注经验;接触;充满性暗示不舒服的谈话就足以验证我的公共#MeToo。这似乎愚蠢的,但同样,这不就是压迫怎么工作的?这难道不是一种力量,会问一个定量和定性分析一个人的痛苦,想知道它是“坏”,足以算作性侵犯?[2]

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118金宝博娱乐城

再来一次。如果你是美国人类学协会的一员,你应该已经收到一封电子邮件,在过去的一周(10/17)有关避免侵犯版权。该消息是简洁,切中要害:会员一束违反他们的作者的协议,和AAA希望你把你的论文了。下面是你错过了的情况下消息:

基本上,AAA是说,超过1000名AAA版权的文章采用的是侵犯版权的行为,因为他们已经张贴在研究之门和Academia.edu。这个消息是不是超级震撼,因为我们许多人谁发布的不是特别了解作者的协议我们在签订,更不用说如何发布过程的作品。我们只是签在抢这些协议来发布我们灭亡之前......和商业网站则有时后的东西,使我们的内容“访问”走向世界。真棒,对不对?没那么多。这最终是我们自己造成损害。

引述库龙(as I have before on this site),“谁在学术文献出版的那些伟大的质量是猪不了解如何学术出版的作品。” Ouch.但是,这是很真实的。你们有多少人关注笔者协议你签?如果你这样做,我们可能不会有这样的谈话。你为什么问?因为你可能签字放弃自己的权利,心甘情愿。因此,当威利(或爱思唯尔,等),要求你把你的论文从Academia.edu下来,他们只是在行使你交给他们的权力。如Rex once wrote here on Savage Minds“如果大多数人意识到的方式,他们已经签署了他们的权利给出版商,开放获取运动将加倍或大小三重过夜。” *118金宝博娱乐城

The Automation and Privatization of Community Knowledge

我最近一直在想了很多关于社会,我们是谁,作为一个社区,是什么让我们相连一起,怎么社区知识存储和分发。作为一个人类学家,我的研究主要集中在自动化和对社会的算法的影响,特别是一部分,我们的关系,我们如何保持他们实现共同的合作目标。因此,当技术开始我们的关系改变了我们当地的语言环境(因为它已经与每一个新的功能日益做一段时间),我注重如何改变了我们的身体和社会结构,我们的关系,他们和每个 other.

近日,苹果电脑公司有品牌的概念c的私有化ommons, by renaming the retail Apple stores as “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)observesthat “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;和 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.如 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.188bet官网备用网址

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?

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 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.自2016年总统竞选,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.188bet官网备用网址

Remembering the Mexican Revolution with Aunt Julia

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 Mayowe might find ourselves at a Mexican restaurant that night just by happenstance.After all we ate Mexican all the time!如 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.

While a student, and at the encouragement of my mother, I recruited my grandmother to help me collectghost storiesfrom 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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