Open Anthropology is a digital-only publication of the AAA. Each year, three fresh themes open up anthropology to new readers. For instance, “Marriage and Other Arrangements” coincided with the US Supreme Court ruling on gay marriage and drew public policy makers and gay activists’ attention to anthropological analyses of the family. Each issue in Open Anthropology is culled from the rich archive of AAA publications and its contents are freely available on the internet for a minimum of six months, permitting any users to read, download, copy, distribute, print, search or link to the full text of these articles.
“We hope that Open Anthropology will help make anthropology and anthropologists more visible outside the academy and expand our role in important social issues and policy discussions” says former AAA President, Leith Mullings.
Starting in 2015, AAA is seeking a new editor for Open Anthropology. Candidates need prior experience reaching out to public readers and have a track record of commitment to anthropology as a four- or five-field discipline. Appointment will be made by the AAA Executive Board and interested candidates are encouraged to send cover letters, resumes, and a list of proposed themes to Oona Schmid, Director, Publishing at AAA (email@example.com) by 1 April 2014.
On December 11, the Chronicle of Higher Ed article “New Data Show Articles by Women Cited Less Frequently” by Megan O’Neil, caused anthropologists, Virginia Dominguez, Matthew Gutmann and Catherina Lutz, to look introspectively at the discipline of anthropology. In the article, O’Neil notes “Research papers and peer-reviewed articles written principally by women are cited less frequently than those whose dominant authors are men, compounding the underrepresentation of women in scholarly publishing, according to a new study.”
Dominguez, Gutmann and Lutz agree with O’Neil in their Anthropology News article, released today, “Problem of Gender and Citations Raised Again in New Research Study”, these anthropologists recognize that the citation problems are not only prevalent in the fields O’Neil reveals (computer science, engineering, mathematics), but also in anthropology itself.
Although O’Neil’s article focuses on gender disparities, anthropologists note that “(t)his issue is not restricted to questions of gender and should also be extended to race and other forms of distinction.” While strides have been made over the years to bring women to the forefront of the discipline, “(i)t is a question of citing top scholarship in all our work, and explicitly recognizing that this process must include vigilance against bias of all kinds related to factors like gender, race, class, and nationality.” In pledging their citation vigilance, the authors call their colleagues and the institutions to action in augmenting citations of all top scholarship.
Many anthropologists work for federal agencies like the the Department of Agriculture, the National Park Service and the Department of Health and Human Services (HHS). These agencies, as well as others, rely on members of our discipline to study, research and provide perspective on how agency policy affects US citizens in real time. Unfortunately, with the shutdown, many of their activities may be considered “non-essential” and they will be furloughed. Alternatively, they may be considered “essential” and asked to work without pay.
The Office of Management and Budget (OMB) has provided a list of agency contingency plans so that citizens can see how each agency plans to approach the shutdown, including a description of which employees and employee activities are considered essential to Federal government operations. We encourage members to review these lists, and contact their member of Congress to let them know that not only should the current budget impasse be resolved quickly, but also that anthropologists provide an essential role in our government.
If you are a government employee, we’d love to hear your stories about how the shutdown is affecting you so we can communicate your stories to Congress. We promise to keep your identity private. Send your messages to firstname.lastname@example.org.
The African Diaspora: Integrating Culture Genomics and History Symposium will be held at Baird auditorium, National Museum of Natural History on Thursday September 12, 2013, from 8:00 am to 5:00 pm. It is organized by the Smithsonian’s National Museum of African American History and Culture, and the National Museum of Natural History, in partnership with the National Human Genome Research Institute, National Institutes of Health.
The day-long symposium brings together health care professionals, geneticists, anthropologists, historians, researchers, artists, museum curators and directors, genetic testing industry representatives, among others to discuss what we can learn about the interplay between culture, genomics and history as it relates to the African Diaspora and identity.
An evening public event, Searching for Your Roots, follows. The symposium and evening program are free; space is limited however, so an online registration is required.
The right film with the right conversation can transform a classroom by illustrating for students what words alone cannot animate. As the fall semester gets underway, I thought I’d round up some of the best lists about teaching anthropological concepts with videos.
As S. Elizabeth Bird and Jonathan Godwin compellingly illustrate in their study (AAA members can access the article for free through AnthroSource by first logging in and then going to Anthropology & Education Quarterly Vol 37, No. 3: p. 285), good visual material needs context and clear connections to the concepts being taught in class, or else a professor may inadvertently reinforce ethnocentric stereotypes.
The following three recent lists include video that is used by your anthropological colleagues, but also provide some context for the types of conversations that might be
The Royal Anthropological Institute created lists by thematic topic (scroll down to section “Using Ethnographic Films”)
In addition to these tried and true filmographies, the AAA’s Teaching Materials Exchange includes more than 100 syllabus. Many, many classes use fascinating visual materials to teach about gender, religion, and human rights. Here are some specific materials you might search out to see how the professor is using film:
Jason Antrosio’s ENVIRONMENTAL ANTHROPOLOGY SYLLABUS
David Ayers’ MEDICAL ANTHROPOLOGY
Eriberto Lozada’s INTRODUCTION TO SOCIOCULTURAL ANTHROPOLOGY
The annual tradition of honoring Planet Earth is coming up again on April 22nd. Even though the founders of Earth Day claim international reach and support, it seems to me its essence is quintessentially American. Earth Day as a custom embodies the Western world view of the environment as the “other.” On Earth Day we tend to objectify and celebrate our Environment Earth and do green things for a day, like recycling. One of you (us anthropologists) out there has probably done a study of it Earth Day in its cultural context.
Knowing that I was going to do a blog spot on Earth Day for the AAA, I found myself musing about what Earth Day means to us with my friend Fani – also an anthropologist. Nowadays musing over coffee really means Skyping, because she is in Georgia. But we mused nonetheless.
We discovered that neither of us has ever been to an Earth Day event, even though they are ubiquitous over the years. I worked for the federal government, and every single agency has special events and activities devoted to Earth Day – of course in concert with their mission, whether it’s housing or clean oceans. Why haven’t we been to any Earth Day celebrations and how broad is that experience?
After all, Earth Day will be celebrating its 42nd anniversary this year, the first one being April 22, 1970. On its web site, Earth Day organizers link the event to the establishment of the Environmental Protection Agency in 1970. In fact the 1970’s were marked by bipartisan support for far-reaching environmental laws, in part due to Rachel Carson’s book The Silent Spring but also growing awareness of human’s impact on our streams, rivers, and air. 1970 marked the establishment of the Environmental Protection Agency and the National Oceanic and Atmospheric Administration. A whole raft of environmental management laws were passed in the 1970s. The National Environmental Policy Act was passed in 1969, the Clean Air Act in 1970, the Coastal Zone Management Act and the original Clean Water Act in 1972, the Endangered Species Act in 1973, the Magnuson Fishery Conservation and Management Act 1976, and 1976 the Resource Conservation and Recovery Act for solid waste management.
Arguably the 1970s were the last time we were able to agree as a civic society and body politic on the importance of the environment in multifaceted and sweeping way. Certainly the attempt to deal with climate change policy—another opportunity to affect sweeping environmental changes—ended in a dismal failure (but how that happened in the topic of my next blog).
Why haven’t we been engaged? My friend Fani opined that she never felt motivated to go to Earth Day events. She grew up absorbing all this stuff. She and her progressive parents were already “there” living in an earth-friendly way. I grew up in a conservation-minded household in California where water was more valuable than gold and all God’s creatures had a place in our homestead ecology.
So we mused about whether Earth Day has been effective and reaches out to people who don’t ordinarily think about things like renewable fuels, waste, wastewater, and solid waste disposal. We suspect that it does reach people at some level – it works as environmental education, in a way, especially for children in schools where teachers can package Earth Day with other earth science topics and get kids outside to experience Earth. There are more kids nowadays that don’t get outside than ever before – that don’t experience the environment. The “no child left inside” movement is evidence of this.
Perhaps, we thought, it’s a generational thing – and that now there’s a generation of people who grew up with it. Is it still relevant now? Do we need a wholly different concept to re-direct peoples’ attention to the complex of phenomena that cause climate change? As the Chair of the newly formed AAA Task Force on Global Climate Change, I am constantly musing with friends and task force members about the phenomenon of climate change and all its human dimensions and impacts. It is the next environmental and humanitarian crisis, it’s not limited to the U.S., and it’s happening now across the globe. Earth Day came from a time in our social history when we had bipartisan support and social momentum for widespread environmental change within the U.S.. We are now at a different point in our social history with highly polarized views on climate change and the environment. We need now a fundamentally different way of thinking about ourselves as part of the environment rather than the environment being “out there” where we can “fix” the problems with technology. It is fundamentally more complex than the problems of the 1970s, which could be regulated in (for then) typical top-down, command and control regulatory policy. New ways of envisioning ourselves as part of the climate machinery are needed for the future. I invite you to follow and comment on these blog postings surrounding this Earth Day.
The following is a guest post submitted by Mark Schuller, Assistant Professor, African American Studies and Anthropology Department of Social Sciences York College, City University of New York. The piece is written by Philippe Bourgois, Richard Perry University Professor of Anthropology and Family & Community Medicine, University of Pennsylvania and Luke Messac, MD/PhD student, University of Pennsylvania
For many European and American citizens the World Bank is a peripheral institution, rarely felt and barely understood. But in impoverished developing countries, the Bank has exerted a tremendous influence over national budgets profoundly altering the survival strategies and basic life chances of the poor majorities of those nations. As a hegemonic voice in development economics, the World Bank is a felt–and often feared– presence in the lives of the world’s most destitute. Too often, this well-heeled international lender’s imposition of “structural adjustment reforms” has backfired, harming more than helping the poor. This month’s election of a new World Bank President is an unparalleled opportunity to refashion the Bank into the effective instrument to eradicate global poverty it was meant to be. No one is better equipped to lead this mammoth undertaking than Dr. Jim Yong Kim, President Obama’s nominee to lead the World Bank. Continue reading →
Anthropological publishing is undergoing rapid change as digital technologies, new forms of presentation, and an increasing desire to move to the free distribution of knowledge unfold. Whether existing models of publishing can be sustained is questionable. The AAA is currently assessing its own publication program and seeking to understand how that articulates with the wider realm of anthropological publishing. We need to understand current and emerging trends in the dissemination of knowledge so we can position the AAA to support its members in their intellectual activities.
We invite anyone who could not come to Montreal or who could not come to the sessions to view these papers, to look at earlier blog posts (October 18, October 25, and November 9), and to join us in thinking about the long-term options and opportunities.
Hosted by AAA President Virginia R. Dominguez, “Inside the President’s Studio” features interviews with anthropologists about their ideas, research and passions. It is part of an ongoing effort to foster public, visible and active engagement with anthropologists. Become a part of the conversation by reading and listening to the interviews, adding your comments to the blog, and suggesting people or topics for future pieces.
This month the studio features Leslie Aiello, President, Wenner-Gren Foundation for Anthropological Research, Incorporated.
(1) What are you most passionate about–in life, at work, in your everyday activities, or your weekly choices? And has this been a passion for decades or only more recently?
Doing the best job possible no matter what the task. When I was younger, this probably manifested itself as overachieving, and was likely my way of trying to be liked and accepted. I had a serious speech impediment from an early age and doing well in school and “girls’ activities” that were acceptable in the1950s and 1960s was in retrospect a way of compensating. It was also a huge challenge when I started teaching – as a teaching assistant at UCLA and as an adjunct. I remember driving home after three-hour evening classes in tears and being totally convinced the career path I had chosen in anthropology was simply not going to be possible. It was really an effort to get back in the car for the next class – but I knew that it was something that I had to overcome.
It was also a huge issue when I started to media work in the UK – with the BBC and independent broadcasting. For years I refused offers until I met a BBC producer at a social event. She convinced me just to try a radio interview, promising that they could edit out any speech problems. I gave it a try, and must have been ok, because they kept inviting me back. I was really proud of getting over that hurdle, but still refuse to listen to myself on the radio or TV or even a podcast….
As the years went on, this passion extended to bigger projects and challenges. Some that I am particularly proud of are the book I did with Chris Dean on Human Evolutionary Anatomy and the new Anthropology building that negotiated while I was head of department at UCL. Some of the biggest challenges in recent years were developing from scratch the IRB for non-medical research at UCL and rolling out a skills training program for over 3000 doctoral students in 72 departments – both while I was Head of the Graduate School. The current challenges at Wenner-Gren are to navigate the current uncertain financial climate and to ensure the foundation continues to have a significant impact on the field.
(2) How did you first encounter anthropology? Were you very young at the time? Did you meet someone who inspired you and intrigued you, or was it something totally different? Do you remember the moment you decided you wanted to be an anthropologist?
I first encountered Anthropology as a freshman at UCLA. A combination of a great introductory class (Wendell Oswald) and an 8-week archaeological field school in Cedar City, Utah, convinced me to change my major from Zoology/Geology to Anthropology. I hate to admit it now, but I remember sitting in a lecture and thinking that since I was a woman I wouldn’t have to worry about supporting myself and could study what I really enjoyed. This was in 1963 and the world was different then.
The 1960s was a great time at UCLA and there was a strong faculty across the sub-disciplines. By the time I began Graduate School in 1967, I was a committed Upper Palaeolithic archaeologist, was introduced to feminism by Sally Binford (who was a friend and mentor throughout this period), to fieldwork in the South of France by Jim Sackett, and to human evolution by Bernard Campbell. It was a very exciting period, particularly in the context of the social and political atmosphere of the time.
(3) You have made some impressive career moves in your life– for example, choosing to go the United Kingdom for your doctoral studies in biological anthropology rather than staying in the U.S. to pursue the degree here, then spending some 3 decades at University College London but returning to the U.S. in 2005 to take up the Presidency of the Wenner-Gren Foundation. Looking back at these moves, do you think you were taking big risks each time, or did you just see them as logical choices, or perhaps just as moving pragmatically within the world of anthropology?
In retrospect, the career moves that I made were risky, but at the time they seemed to be the obvious choice. The real reason I went to London was to start a new life. My marriage had broken up, I had dropped out of graduate school, and I was teaching at Cal State Northridge on a temporary contract. Gail Kennedy, a Northridge colleague and friend had just returned from London with a Ph.D. in human evolution. She said “What’s keeping you in L.A.?” and I asked myself the same question. I was ready for a new adventure and at that time London was the place to go for human evolution. I was tired of stones tools and had become fascinated with the people who had made them. Human evolution was what I wanted to do, and I became the student of Michael Day at St. Thomas’s Hospital, University of London.
The first year (1975) was difficult, but good friends like Peter Andrews and Chris Stringer helped me through it. We were all young, excited to be in London and just at the beginning of our careers. After the first year I was hired at UCL on a 12-month contract, which was extended and extended again – although I had no intention of staying past the completion of my doctorate. But life intervened, the Ph.D. took longer than expected, I met a man (who I am still with), I was given a permanent contract, and I realized that London was an ideal place for an academic career. I was curious about academic life in the U.S., however, and took a visiting position at Yale in 1986/87. It was a great year, I wrote a major book, and made some close friends, but I also realized that all was not always greener on the other side of the Atlantic, and happily returned to “real life” in London at the end of the year.
Thirty years is a long time to be in one place, and after working myself up through the academic ranks. I began to wonder what more I could accomplish at UCL. These niggling doubts coincided with a downturn in the U.K. funding environment for human evolution, my husband’s decision to take early retirement, and the fortuitous arrival of the Wenner-Gren job advertisement in my inbox. We decided we had another adventure left in us and N.Y. and Wenner-Gren were it. I was quite a jolt moving from an academic environment, however. Wenner-Gren is the first non-university job I have had since I was 17 and a sales girl at JC Penney’s.
(4) What were you like as a 13 or 14 year old? Were you studious? Rebellious? Athletic? Intrepid? And would any of us who know you now, or meet you now, have trouble imagining you then?
I don’t think that anyone – even me – would recognize my 13 year-old self. I was 13 in 1959, a suburban California girl, spending my summers at the beach and listening to the likes of Elvis Presley, Frankie Avalon, the Kingston Trio, Connie Francis, Ritchie Valens, the Drifters, and Bobby Darin. I would like to say I was rebellious, athletic, intrepid, etc. – but I was pretty much of an average 1950s teenager concentrating on moving on to high school. Although by that time I had read the entire Edgar Rice Burroughs Tarzan and Barsoom (Martian) series, which may have had something to do with my future interests in anthropology and the past.
(5) What makes you mad?
Pretension in colleagues. Sometimes there is too much ego in the field that gets in the way of good Anthropology.
(6) Diet, locomotion, and brain size are among the things I know you have spent much of your pre-Foundation life studying. Is one of these especially fascinating to you, and why? I am reminded of a conversation I had in the late 1990s with my former Dean at the University of Iowa, Linda Maxson, a biologist most of whose scientific work has focused on frogs. Friends even buy her jewelry, artwork, and souvenirs in the shape of frogs, and her house is full of these items. When I asked her why she was so interested in frogs, she told me about the ongoing effects of environmental changes on them and how she sees frogs as one key way of tracking problems with our changing environment. I have never looked at frogs the same way since that conversation. Do you think of diet or flora that way–with respect to human evolution or even more generally in our contemporary lives?
I didn’t have any particular interest in diet and brain size until I was asked to do a short entry on primate energetics for the Cambridge Encyclopedia of Human Evolution (1992; CUP). This opened my eyes to a whole new world of looking at evolution and adaptation that extended beyond the bones and stones that had been my prior focus. It also made me aware of the anomaly in humans – that we have a very large, energetically expensive brain but don’t apparently have the corresponding metabolic rate to support its growth and development. This led to the Expensive Tissue Hypothesis which postulated a trade-off between brain size and one of our other ‘expensive organs’, the gut. A high-quality, easy-to-digest diet is a precondition for a small, energy-efficient gut, and dietary change tracked brain enlargement in the fossil record.
Things have moved on now from the ETH, but it is nice to see that the idea stimulated so much research into energetics and human evolution since the idea was first published in 1995. What is becoming clear is that there are numerous ways that animals manage their energy budgets with far reaching implications for their morphology and their life history strategies.
One of the most interesting things for humans and human evolution is that it moves females into the spotlight. Large body size and large brain size require an equally large daily energy budget, and across mammals they are also related to long interbirth intervals and a corresponding reduction in overall fertility. This is necessary because females must provide for their own energy needs as well as those of their offspring. This is a risky strategy, though, as our ancestors moved into a more dangerous, open, terrestrial environment where the extrinsic mortality rates for both adults and children were higher. Humans were able to solve this problem, shorten their interbirth intervals, increase their fertility and ultimately increase in numbers, and spread throughout the world by sharing the reproductive burden. This happened through cooperation and food sharing that both reduced the energetic burden on the females and undoubtedly created a safer environment.
It wasn’t just human biology, but a combination of biology and human culture that got us to where we are today. For most questions in human evolution, a broad biocultural approach is essential and this is important for the modern field of anthropology to recognize, as tensions develop along the fault-lines separating the sub-disciplines.
(7) Is the Paleolithic especially interesting? I know biological anthropologists who work on the Paleolithic but also many who don’t. What is it about the Paleolithic that has been so intriguing to you over the years?
The Paleolithic is interesting because it provides an alternative to the modern human condition and also offers clues to how and why we reached the point we are today. Jim Sackett used to tell us as students that the Upper Paleolithic in the south of France was the high point of human existence, with abundant resources and a stunning artistic culture. This left a huge impression on me. But the Paleolithic also holds rather frightening lessons for the future. Climate and environmental change are common and are accompanied by changes in sea level of up to 300 feet. What is different now from then is the human population explosion and the urbanization of this population. Humans have gone through severe bottlenecks in the past and it is astounding that the species has survived. We can only hope that the same will be true in the future.
(8) Do you think of yourself as American? Did that sense change (deepen, weaken, transform itself) over the course of the decades you lived and worked in Britain? And did it change again upon returning to the U.S. in 2005?
I don’t think that any ex-patriate ever loses his or her original identity, but long-term experience of alternatives allows you to put your own country in perspective. I think that the only change is in becoming more cosmopolitan than many others who have stayed at home. In everyday life, modern international instant communication and mass media keep you in touch and reduce the feeling of isolation – it is certainly an improvement on the International Herald Tribune, which was the only real source of U.S. news when I first went to the U.K.
One strong impression, however, is how parochial U.S. students really are in their approach to scholarship. Reading numerous funding applications, it is clear that if sources are not available online, are older than about 10 or 15 years, or are not published in English, they are not significant. One of the things that I do miss from the U.K. is close association with my European colleagues and a more ready appreciation of international voices in the field.
(9) You are an active member of the World Council of Anthropological Associations (the WCAA); you have served since 2007 on the AAA Commission (and now Committee) on World Anthropologies; and you are committed to ensuring that the Wenner-Gren Foundation truly foster anthropology in multiple countries and not just the U.S. Clearly you do not just talk about internationalism. And yet what do you really think is possible in this arena? Do we delude ourselves into thinking that national agendas and practices can be surmounted in the interest of deeper collaborations and exchanges across national communities of anthropologists around the world? Can you think of 3-4 changes that have come about from your own efforts in these three associations/organizations (in collaboration with others, of course)?
This is a huge area and a very difficult, but important, problem. The Wenner-Gren Foundation is in a unique position to provide funds to encourage international networking, which, in fact, has been central to our mission since the 1950s. In the six years I have been at Wenner-Gren, I have tried to build on the strong basis that was already in place. For example, in our Conference and Workshop Grant program we only provide funds for events with a serious international agenda and participation. We also have an International Collaborative Research Grant program that funds research carried out jointly by collaborators from different countries and different anthropological traditions. It also provides additional funds for training and exchange where this is beneficial to capacity-building and to the successful outcome of the research. Our support for the WCAA is another way to help ensure that the resources are available for internationalization. There are now 42 society members of WCAA and tremendous potential for mutual collaboration. Organizations such as the WCAA and the AAA’s CWA are essential to keep the momentum going.
There are two initiatives that Wenner-Gren is about to introduce that I hope will have a big effect. The first is an Engaged Anthropology Grant program that will provide additional funds to our grantees to allow them to return to the field and disseminate the results of their research in the most appropriate manner – both to their research community and to their academic colleagues in their country of research. The other initiative is stepping into social media. The Foundation has a large database of international anthropologists (and their research) that is available online – but no one knows about it. We want to use social media to make the field aware of the excellent research that is being carried out by anthropologists around the world and opportunities for networking and collaboration.
(10) What is something most of us do not know about you and that you are now willing to share with a wider public?
The main thing is most probably insecurity — the lingering doubt in your own ability to be successful and achieve goals you have set. This is probably a good lesson for students, and particularly doctoral students, who are on the roller-coaster of thesis completion. We all have been, and continue to be, in positions where we doubt our abilities. Thesis completion, tenure or promotion does not totally cure the doubts and insecurities – but things do get a bit better over time.
(11) Clifford Geertz said something in the early 1990s that I have never forgotten. He was visiting the University of California at Santa Cruz and I was then on the faculty there. At something like a fireside chat, someone asked him if he thought there would still be anthropology 50-80-100 years from now. He paused but only briefly, and then said that he didn’t know if there would still be something called anthropology but that the kinds of questions today’s anthropologists pursue would still be questions scholars would be pursuing 100 years from now. What do you think? Do you believe that there will still be anthropology 50-80-100 years from now? And would it bother you (or please you) if it turned out that Geertz was right in the way he answered it?
One thing that human evolution teaches you is that things never stay the same. Anthropology is a very young discipline and this is one of the reasons that Axel Wenner-Gren gave the original endowment to the Foundation. In 1941 he felt that the young and relatively neglected field had potential importance in engendering post-World War II social cooperation. Anthropology has always grown and changed and “anthropology” outside of the U.S. often goes by different names and is sub-divided in different ways. One of the problems in providing funding to the field is to try to determine what is, and what isn’t, anthropology. There is no doubt that we will continue to be interested in the same questions in 50 or 100 years, and what name we give to the field – or how it is organized along disciplinary lines – is of lesser importance.
(12) What is the question you most wish I had asked you here (and haven’t so far)?
Probably – what advice I would give young anthropologists entering the field? When my students were going through hard times with research or thesis completion, I used to tell them to remember that they were here because they wanted to be – no one was forcing them. To be successful, you need to be confident that anthropology is the right choice for you. An academic life is not easy, particularly in the present financial climate. There is considerable pressure, but there also can be considerable rewards – although these will be unlikely to be financial. Know why you are doing it and be honest with yourself in relation to your goals and exceptions – then go for it.