The Anansi position (Respond to this article at http://www.therai.org.uk/at/debate)

At least since the left‐wing critique of positivism and the radical student movement some decades ago, it has been a fairly widespread view that anthropology and the other social sciences should be engaged. Habermas even wrote, in 1968, that the social sciences have an intrinsic ‘emancipatory knowledge interest’. This article is sympathetic to this view, but argues that an engaged anthropology is at its most efficacious when it refuses to take part in a polarized discourse with fixed positions. Instead, anthropological interventions in the broader public sphere should take on the role of Anansi, the trickster of West African folklore, whose unpredictable and surprising moves enable him to confound and defeat far more powerful adversaries. Using examples largely from the Norwegian public sphere, where anthropologists are visible and active, it is shown how anthropology can simultaneously be both destabilizing, subversive, critical and liberating, precisely when the anthropologist takes on the liminal trickster role; neither fully inside nor fully outside.     

Janus and Gender: Women and the Nation's Backward Look

Abstract. This article considers how nations are imagined and characterised in relation to the national roles allocated to women, with particular reference to the early Irish state. It examines two related dichotomies, that between ‘civic’ and ‘ethnic’ nationalisms, and the concept of the nation itself as ‘Janus‐faced’, simultaneously looking ahead to the future and back to the past. It has been suggested that women bore the burden of the nation's ‘backward look’ towards a putative traditional rural past and an organic community, while men appropriated the nation's present and future. This thesis is examined with reference to Ireland and the representation of women in visual imagery and travel writing.     

A hobby no more: Anxieties of engaged anthropology: at the heart of empire (Respond to this article at http://www.therai.org.uk/at/debate)

Previous calls for an engaged anthropology were met by scholars who rose to the challenge successfully. But the current conservative political climate witnesses a regression of ‘academic standards’ to the traditional publish‐or‐perish model in many institutions, which themselves claim as mission not ivory‐tower academics but contribution to world affairs. Anthropologists may have to place themselves at the forefront of institutional reform if the ‘engaged anthropology’ moment is to be more than a passing fashion.     

Bridging anthropology and its archives: an analysis from the Smithsonian's National Anthropological Archives

Much has been written about the need to open up archives as part of the decolonial turn and decolonizing methodologies. What does this look like in practice for anthropology? Despite increasing interest in archives and ‘the archival turn’ among anthropologists, our study at the National Anthropological Archives (NAA) found that anthropologists who use archives in their work lack familiarity with organizational principles and histories that would help them navigate and gain access to these records, as well as critique them. Beyond reporting this recent research, we posit that the disconnect between archives and anthropology is not isolated to the NAA or the US, but is pervasive in the discipline. In sharing this work, we hope to inspire other similar institutional moves and to promote archival education and scholarly engagement in anthropology and its training programmes.     

Constructing Social Capital: Self‐Help Groups and Rural Women's Development in India

The success of the group approach in rural micro‐finance among women has inspired the tendency to look at all networking as essentially good and desirable in rural community development, without acknowledging the entrenched caste, class, ethnic and religious hierarchies that lead to diversities among women. Government schemes designed for poverty alleviation among rural women tend to be influenced by concepts and models that have been successful elsewhere, but do not take into account the diversities of situations at the local level. Internationally popular catchwords are used indiscriminately without questioning how these concepts can work effectively in the specific local context. This paper examines why some ‘self‐help groups’ fail by using the Development of Women and Children in Rural Areas (DWCRA) experience in India. The empirical survey was done over a period of two years in Burdwan, a relatively rich agricultural tract located in eastern India. We argue that whilst the ‘group’ has inherent benefits, it must never be allowed to become the paradigm in developmental policies for women.     

Arthur Schopenhauer: Manuscript remains,volume IV; The manuscript books of 1830–1852 and the last manuscripts

This article presents and compares aspects of Charles Taylor's and Hans Blumenberg's seemingly opposing views about agency and epistemology, setting them in the context of the tradition in German ideas called ‘philosophical anthropology’, with which both align their thinking. It presents key strands of this tradition, from their inception in the late eighteenth century in the writings of Herder, Schiller and others associated with anthropology to their articulation by thinkers such as Max Scheler, Arnold Gehlen and Karl Löwith in the early twentieth century. The main issues here are: man's status as part of nature or as ‘radically divorced’ from nature; the possibility of objective knowledge of man versus the epistemological status of human ‘meaning’; the view of knowledge as abstraction versus ‘concrete’ or ‘lived’ experience. Within these parameters the article contrasts Taylor's emphasis on ‘engaged’ agency, embedded in discourses, bodies and predispositions, with Blumenberg's sense of our ‘indirect’ relation to reality: ‘delayed, selective, and above all “metaphorical”’. It concludes that each position may be traced back to a key strand in philosophical anthropology: the one emphasising man's unique freedom, the other that sees man's grasp of reality as uniquely interwoven with a background of meanings.     

Front and Back Covers,Volume 27, Number 1. February 2011

Front and back cover caption, volume 27 issue 1 Front cover 25th South East Asian Games The 2009 Southeast Asian (SEA) Games in Vientiane, the first to be hosted by Laos in the event's 50‐year history, was widely experienced by Laotians as an unprecedented moment of national success, reinforcing national symbols and materializing national memory and ideology. In this picture two fans play giant khene, a bamboo free‐reed musical instrument distinctive to Laos and the ethnically Lao areas of northeast Thailand. Traditionally played to accompany courtship and folk songs, the khene is today considered the national instrument, and at the Games it complemented an array of other national symbols on display. Scenes such as these typify the ways in which the SEA Games engendered collective sentiments that were popular, participatory and joyous, particularly among Lao youth. The Games had also bolstered power and authority of the regime. The shared joy of the Games that momentarily united Lao people from across the country soon faded into the everyday realities of one‐party authoritarian politics in Laos, where the state's resource‐extraction policies often set ‘national interests’ against those of existing resource users. These two sides of the SEA Games reflect the contested nature of collective sentiments and, in particular, emphasize how these are aroused through public symbols and assembly. In a rather different display of collective feeling on the back cover, students in London protest government policies that threaten to turn tertiary education into an elite activity affordable mainly by the rich. Back cover UNIVERSITY FUNDING CUTS: AUSTERITY FOR ANTHROPOLOGY The UK faces austerity in public spending to a degree not seen in a generation. The back‐cover image shows students in London demonstrating in October 2007 against the top‐up fees introduced in September 2006, which allowed universities to charge variable fees. Demonstrations intensified in the closing months of 2010, when it was announced that fees would increase by up to three times because of the government's withdrawal of the teaching block grant from the arts, humanities and social sciences in England. In protest, students occupied dozens of universities. What are the implications for higher education and, in particular, for anthropology? In this issue, Hugh Gusterson casts a withering eye over the American precedent, arguing that high fees degrade the educational experience, cause grade inflation, and force indebted students to seek the highest paying rather than the most worthwhile careers. Similar policies applied in England may result in a brain drain of both staff and students. Richard Fardon argues that the proposed changes combine the worst of American and British models: indebted students and over‐regulated, under‐funded universities. It is not even clear that this policy will save money. Like other small disciplines, anthropology will struggle to retain a critical mass of departments, and it will be vulnerable to rises in fees as postgraduate study costs come into line with those for undergraduate study. What might tertiary‐level anthropology look like a decade from now? The number of departments is likely to have been reduced, and with it, academic job opportunities. Student populations will tend to represent the extremes of wealth and poverty, for whom fee remission is being touted as a gesture to fairness. Up to 30 years of debt will act as a deterrent to students between these extremes. As budgets are squeezed, and working conditions deteriorate, the best staff may choose to work elsewhere. Rather than putting UK higher education on a firmer footing, current policy may be a nail in the coffin of one of the few remaining areas of UK excellence internationally.     

Anthropology in the news? (Respond to this article at http://www.therai.org.uk/at/debate)

It is part of our informal culture of anthropology to complain about the way the media portray us, and yet there has been little systematic analysis of media representations of anthropology. I look at stories about anthropologists, stories that quote anthropologists and opinion pieces by anthropologists over a six‐month period in The New York Times. I conclude that biological anthropology and archaeology are over‐represented in these stories, and that the media portrays anthropologists primarily as authorities on exotic others abroad, or ritual behaviour at home. Anthropologists who write about neoliberalism and militarism have had difficulty getting into the high‐end mainstream media, where it is economists rather than anthropologists who are seen as experts on general human nature.     

Small acts and personal politics: On helping to save the orangutan via social media

In recent years, there has been a resurgence of interest among political and media analysts in the value and utility of online activism. This article seeks to shed new light on this debate by thinking through popular responses to orangutan causes on social media. Rather than focusing on the (in)efficacy of such responses, the author describes a pervasive, public ethos of small acts – one built around the interactive affordances of social media – that frames self‐consciously ordinary, non‐professional supporters’ efforts to help save the orangutan. She suggests that taking these activities seriously as projects of ‘helping’ and doing ‘good’ can also push the anthropology of social media beyond its current focus on ‘activism’ towards a more nuanced appreciation of the different shades and scales of ‘acting’ online.     

Strathern's Melanesian ‘dividual’ and the Christian ‘individual’: a Perspective from Vanua Lava,Vanuatu

What happens to people's concept of the person when their ‘dividuality’ engages with the Christian concept of the ‘individual’? According to Vanua Lava kastom, when people die they go to sere timiat, the place of the dead. But do they still go there when the person had been a Christian during their life time? Where is the Christian heaven and hell? Is there a separate Christian ‘soul’? Will the dead be eternally separated from each other and their ancestors? Can kastom and Christian concepts be reconciled? Depending on denomination and degree of conversion (devout, nominal, or ‘back‐slider’) people have found multiple answers that help them conceptualise their final resting place. Their answers are of relevance for theoretical debates in anthropology about dividuality, individuality and engagement with modernity.     

Recent research into revivalist movements in Finland

The introductory essay contrasts the violent 1968 uprisings in Paris, Berlin, New York and other cities with the comparatively low‐key ways of the revolt or radicalization in the Scandinavian countries, brought about by the attitude of radicals and authorities alike. It is argued that whereas the level of violence was low in Scandinavia, the effects of ‘1968’ have been at least as far‐reaching as in other Western countries, where sixties radicals were less easily co‐opted into mainstream society and polity. Another distinguishing trait of the Scandinavian ‘1968’ is the role of socialism, and especially Leninism. The essay summarizes the content of the articles in the Special Issue. On the basis of the four country overviews it is noticed that there is still some way to go before the movement from memory to history is completed. The articles in this Special Issue are evidence of the progress, however, and represent a milestone on the road to maturity of research on the sixties radicalization in Scandinavia.     

From ‘Generation Auclert’ to ‘Generation Ockrent’: Convictions,Comparisons and Continuities

Nicolas Sarkozy's successful 2007 presidential campaign culminated with an appeal to ‘liquidate’ the heritage of the revolt of May 1968. Through an examination of the trajectories of all candidates at the 2007 election, this article seeks to explain the controversy around Sarkozy's remarks in terms of the broader impact of the ‘’68 years’ on a generation of both right and left born in the postwar period.     

Front and Back Covers,Volume 30, Number 1. February 2014

Front and back cover caption, volume 30 issue 1 Front cover POO WARS Mandisa Feni of Site C, Khayelitsha sits on a portable toilet on the steps the provincial legislature. She is one of the many poo protesters who, in June 2013, dragged containers of human waste from the shanty towns on the urban margins to the provincial legislature in Cape Town's city centre. By collecting this shit from the urban periphery and dumping it at the centre of provincial political power, the protesters powerfully enacted their refusal to accept the portable toilets that the authorities had provided for people living in these informal settlements. Rather than accepting what they regarded as second‐class ‘portaloos’ for second‐class citizens, they demanded modern, permanent, porcelain toilets, just like those in middle class homes in Cape Town. Similar to the case of the Great Stink of London of 1858, the politically powerful could not ignore the stench aroound Parliament. In his editorial in this issue, Steven Robins argues that a lack of in‐house, ‘modern’ toilets in shanty towns continues to plague its inhabitants, who have taken to imaginative protest in various ways. His study on the politics of shit in Cape Town represents a form of public anthropology on a largely private activity. This politics of human waste is not popular in the mainstream media and is considered to be irrational and unruly by the wider public. But, as developments in Cape Town show, when human waste becomes matter out of place, it can also become a potent substance when deployed in popular protest. Back cover FACE VALUES Villagers in Kanga, northern Mafia Island, Tanzania, watch a screening of part of the BBC/RAI series Face values (1978) in 1985. The film (at that time on a reel‐to‐reel system) was projected onto the white‐washed wall of the village dispensary. Prince Charles, shown here on screen, was Patron of the RAI at the time and had studied anthropology at Cambridge. He encouraged the making of this series and acted as the interviewer of the five anthropologists involved. It was argued by the RAI that the presence of royalty would ensure a large TV audience for the series in the UK, and indeed, this seemed to be the case judging by the BBC's audience figures. However, the series was much criticized both by the newsprint media critics and by anthropologists. In this issue, in the second part of her article, Pat Caplan considers why the making of ‘educational’ material for a mass audience about people and societies in other parts of the world is problematic and probably rather unlikely to achieve the aims set out by the Prince: ‘If more people could have the advantage of information and knowledge about other people's behaviour, customs, religion and so forth, then perhaps some of the prejudice against immigrants in UK could be slowly reduced’. It also considers how local people have viewed this film material and how and why their reactions have changed over time.     

Bringing Counterculture to France: Actuel Magazine and the Legacy of May '68

This article considers the nature and role of counterculture in France in the aftermath of 1968. It engages with recent work by Kristin Ross who has argued that demagogic characterisations of May '68 around notions of ‘youth’ and ‘generation’ serve to depoliticise the event. This emphasis on the ‘cultural effects’ of 1968 is linked in Ross's account with the idea of counterculture, but the link between depoliticisation and counterculture is made without a sustained examination of counterculture's actual instances. A reassessment of the nature of French counterculture is therefore made here via an examination of Actuel magazine (1971–1975), which constituted an important node of youth cultural practice in those years. This article charts the rise and fall of Actuel, analyses how it first created and then related to its constituency, and provides key insights into the development and (de)politicisation of youth cultures in France in the years after 1968.     

The desert of the real and the simulacrum of war

As the global war on terror bogged down in Iraq and Afghanistan, a new inter‐and intra‐service struggle emerged within the military, between what we might call the ‘transformationists’ and the ‘neotraditionalists’. The transformationists put their faith in network‐centric warfare and precision munitions to resolve the intractable political, civil and religious conflicts of the twenty‐first century. The neotraditionalists, in contrast, go back to the future for lessons, to the ‘low‐intensity conflicts’ of Malaya and Vietnam, the ‘small wars’ that Marines fought in Central America in the interwar period, and even the instructions given to American servicemen deployed to assist the British occupation of Iraq during the Second World War. Lumped together under the rubric of ‘irregular warfare’, two new watchwords have had emerged from the neotraditionalist camp: ‘counter‐insurgency’ and ‘cultural awareness’. As the neotraditionalists reach out to social scientists to assist them in their efforts, a secondary civil war has erupted in the universities over whether academics should become involved in the new war efforts. Based on a week spent embedded with the 1/25th Marines at 29 Palms and extensive interviews with key proponents and critics, this article maps (and reflexively questions the practice of mapping) the future of warfare as it is planned, taught, gamed and operationalized by the US military.     

On the difficulties of speaking out against security

Abstract: This article outlines an approach to security that explains its phenomenal growth by examining a peculiarity of its semantic field. In contrast to notions like ‘war’ and ‘violence’, whose antonyms, ‘peace’ and ‘non‐violence’, have positive connotations and are therefore well suited to discursively opposing ‘war’ and ‘violence’, the antonym of ‘security’ ‘ namely ‘insecurity’ ‘ does not achieve the same effect. I suggest that this peculiarity leads to situations in which those in the political field who oppose ‘security’ find themselves in the predicament of having to come up with alternative antonymic constructions such as ‘security vs freedom’ or ‘security vs human rights’ to argue their case. Yet, this produces an asymmetric constellation: while ‘security’ tends to be presented as a self‐evident category, most of its opposites require more explication and substantiation when they are used to denaturalize security. Thus, my argument is that it is difficult to speak out against security without becoming enmeshed in complex questions of what a desirable social life should look like.     

The future of the enthnographic museum (Respond to this article at http://www.therai.org.uk/at/debate)

This essay discusses the recent past of ethnographic museums and raises questions about their future. In the last thirty years or so, ethnographic museums have faced many challenges arising both from within and beyond anthropology to the extent that in the post‐colonial and post‐modern era they could be said to have suffered an identity crisis. Many have been renamed, remodelled or rehoused in spectacular new premises (such as the Musée du Quai Branly in Paris). Only a few have remained largely unaltered, as at the Pitt Rivers Museum in Oxford where the authors of this essay are employed. Drawing on the theoretical literature in museum anthropology and material culture, many years of ‘hands on’ curatorial experience and the insights gained from a five year collaborative research project involving ten major ethnographic museums in Europe, the authors investigate how ethnographic museums might engage with new audiences and new intellectual regimes in the future.     

What's in a name? Anthrozoology,human‐animal studies,animal studies or…? (Respond to this article at http://www.therai.org.uk/at/debate)

Human interactions with other animals feature regularly in the pages of Anthropology Today, and academic research focusing on the human‐animal relationship is undergoing something of a boom in the social sciences and humanities generally. This comment, prompted by Caplan's paper ‘Death on the farm’ in the last issue of AT, considers the place of human‐animal interactions in anthropology through a discussion of the terminology and methodologies employed by scholars within this area. It is argued that such a discussion is instructive because, as the etymology of the term suggests, anthropology is ultimately concerned with ‘understanding humans’. The ways that we, as researchers, choose to distinguish between humans and other animals, and the ways that we choose to represent our informants' interactions with other animals, can provide considerable insight into how all concerned think about what it means to be human.     

Cultural relativism and indigenous rights: Rethinking some dilemmas in applied anthropology (part 1)

The basis on which peoples should understand and relate to each other is a key dilemma for applied anthropology and a human rights organization such as the Forest Peoples Programme. Cultural relativism rejects universalism, critiques the individualist emphasis of human rights as Western imperialism and teaches that every society must be understood in its own terms. While it is true that some countries have resisted the impositions of the human rights regime, most have also ratified the key human rights treaties. It is clear that the notion of ‘human rights’ is a cultural construct of Western civilization, with a long gestation dating back to the ancient Greeks. Human rights have three foundational principles: individual rights, non-discrimination and self-determination. The tension between the three creates space for cultural specificity, decolonization and the assertion of collective rights. Indigenous peoples have effectively used the human rights system of the United Nations to reclaim their collective rights and, in so doing, accept that these universal norms also apply to their own societies, which they reform through their self-determined efforts. Ultimately, all human rights trace back to various conceptions of freedom – free will, freedom of belief, autonomy and self-determination – and even in societies where personhood is more relational and communal, notions of collective freedom are readily discernible. We need an ‘anthropology of freedom’ that builds on the insights of cultural relativism but is open to supporting self-determined movements for reform.     

Front and Back Covers,Volume 34, Number 1. February 2018

Cover caption, volume 34 issue 1 Front Cover Anthropologists have long ignored or criticized mainstream popular culture, so we have not always realized that something as seemingly mundane as a Hollywood film could contain valuable insights for teaching and thinking about the issues that matter to an anthropological perspective on the contemporary world. Given science fiction's intersections with anthropology in using other ‘worlds’ to gain perspective on our own, science fiction films could be particularly good resources for engaging wider audiences with anthropological insights. While there have been occasional examples of such cross‐fertilizations, such as the writings of Ursula Le Guin, the potential of science fiction as a source for anthropological thinking has been by and large neglected. In this issue, David Sutton shows how the recent film Arrival provides one striking example of the overlap between science fiction, anthropology and popular culture. Films such as this, offer much food for thought and for engagement with anthropological understandings of topics ranging from linguistic relativity to culturally constructed temporalities. At a time when anthropology itself has gained increased visibility in popular culture, it behoves us to think through, rather than reject out of hand, the ways that we might highlight these increased opportunities to promote anthropological understandings. Back Cover: ‘WE ARE ALL POLICE’ A scene from the taxi station at Ataturk Airport, Istanbul, December 2016, after several deadly attacks against police and military members. Turkish flag stickers read as: ‘We are all police; we are all soldiers’. Scholars across disciplines have recently expanded state‐centred understandings of security (i.e. national security) by looking at the human and non‐human elements of security, including everything from food and ecological systems, to political economy, poverty and even everyday life itself. What kind of critical tools do we need to develop in order to understand our increasingly ‘securitized’ world infused with a growing (and increasingly repurposed) police force that includes both human and non‐human agents of policing? In this issue, Hayal Akarsu focuses on the technicalization of police violence through reform and the expansion of police power into unconventional domains. She shows how the very practice of reforming expands the contours of not only policing practice but also the boundaries of police violence – ostensibly what such reforms are supposed to restrain. While her research remains contextualized within the specific histories of the Turkish police, it has relevance beyond Turkey, as many practices once considered as ‘harsh policing’ have increasingly enjoyed the support of the public in different parts of the world. In such a milieu, an ethnographically nuanced analysis can provide us with a more subtly attuned vantage point, enabling us to understand how technologies of security and policing with seemingly liberal genealogies like community policing or broad democratic police reform can coexist or be aligned with ‘non‐liberal’ and even authoritarian modalities of government.