West Indian archaeology. 1. Overview and foragers

Caribbean archaeology is riding the wave of an exponential growth curve. In fact, so much has happened during the past 5 years that it is impossible to review everything in a single article. The present article is written as the first in a series. The first part of the paper provides an archipelagic overview of the regional environmental and cultural diversity in conjunction with references to recent archaeological research. The second part of the present paper focuses on recent research into the preceramic Lithic and Archaic Ages in the West Indies. Alternate theories of population movements and regional differences in artifact assemblages during the preceramic are discussed. The second article in this series will examine the early and middle ceramic periods, while the emergence and florescence of the Tainos must be postponed until the third installment.     

An anthropologist among the filmmakers – A cautionary tale: Part 1. The politics of production (Respond to this article at http://www.therai.org.uk/at/debate)

In recent years film has been viewed as the prime vehicle by which anthropologists may engage with the public in an attractive way. But this is not without its pitfalls. In two parts, this article looks back at the making of an anthropological television series, Face Values, in the 1970s, a joint project of BBC TV and the RAI. Some of the reasons for the considerable differences between the author as one of the anthropological consultants, and the production and editing team, are discussed, as are the reactions of the villagers on Mafia Island, who were concerned for their dignity and privacy while being filmed for the series. Part 1 considers the politics of shooting film footage, and the tensions between anthropological and televisual premises. Part 2 is about the politics of circulation and audience, taking account of the views of Mafians as well as UK audiences (both lay and anthropological). While the former liked the film material they saw, some of them later came to find it problematic. In the UK, although the series attracted high viewing figures, it was the object of considerable criticism from both newspaper critics and anthropologists, and soon fell into obscurity. However, some of the issues and problems raised in this case study remain very real today for those who would bring together anthropology and film.     

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.     

Introduction: The Incident at Lathrop Station

Last year the Journal of Supreme Court History published the first part of Justice Stephen J. Field's memoir, Personal Reminiscences of Early Days in California , with a promise to reprint the second half at a later time. ¹ This is the second installment. It is not technically part of the memoir at all. Rather, it is the story of one particular incident: the events that led to the shooting and death of Field's former colleague on the Supreme Court of California, David S. Terry. As you will soon see, the story involves powerful personalities, incredible wealth, sex, violence, and greed. These themes are not unusual in legal history. What is unusual in the story that follows, however, is that judges are the principal players.     

Crisis attack: Impromptu ethnography in the Greek maelstom (Respond to this article at http://www.therai.org.uk/at/debate)

Assailed by mounting debt and increasing economic distress, Greece today is also the target of media representations that emphasize violence and disorder. Michael Herzfeld – who was mugged and tear‐gassed in Athens this past July – argues that these representations are misleading and indeed are part of the problem they seek to explain. The structural violence of an insistent barrage of negative media coverage as well as that of international financial pressures undermines a previously stable and relatively crime‐free country, encouraging new forms – including police and popular racism, physical violence at demonstrations, and acts of petty crime – of what had once been a largely codified and ritualized idiom of aggression. While many Greeks do feel that debts should be paid, increasing economic desperation fuels a different view, and one that can best be interpreted in light of the social values that anthropologists have long studied in Greece: that the country's creditors are violating their own obligations toward Greece and thus deserve to face both default on the massive debt and the public hostility of the Greek people.     

Wer sucht,der findet. Über die Münchener Emblemdatenbank

The present contribution informs about the project “Retrospective digitization of selected emblem books of the early modern period” supported by the Deutsche Forschungsgemeinschaft (German Research Foundation). The first part aims at a definition of the genre and at a presentation of its sources. In addition, it gives a brief abstract of the history of research and proves the interdisciplinarity of this subject. The second part describes the project's development and the conception of the Munich emblem database.     

Confucius institutes (Respond to this article at http://www.therai.org.uk/at/debate)

Many hundreds Confucius Institutes have mushroomed in higher education centres all over the world. In this comment, Marshall Sahlins continues his analysis of troublesome aspects of these institutions and considers what anthropologists have come up with in terms of research on these so far. He also touches on the Canadian campaign for university teachers to boycott these. James Turk commends Marshall Sahlins for looking into the issue of academic freedom in relation to Confucius Institutes. This is part of a campaign by the Canadian Association of University Teachers to secure academic freedom where universities enter into collaboration with third parties.     

An Analysis of Migration Streams for the Canadian Regional System, 1952–1983: 2. Disequilibrium

This is part two of a two-part series that seeks to specify the factors and processes contributing to aggregate change in the Canadian population distribution over the recent past. In part one, we use a model of migration probabilities to identify socioeconomic factors that explain the observed interregional migration flows. In part two, we use an adjustment process for our regional population system to calculate equilibrium population distributions. The estimated migration probabilities of part one are essential for this calculation, thus linking equilibria with the socioeconomic factors previously identified. Disequilibrium, defined as the difference between observed and equilibrium population distributions, is then used to infer relative growth and decline tendencies in the system. We examine and justify our results in the larger context of contemporary Canadian history.     

Organ donation,genetics, race and culture: The making of a medical problem (Respond to this article at http://www.therai.org.uk/at/debate)

Within transplant medicine in the UK, the relationship between organ donation and ethnicity has been characterized as problematic, with a specific focus on the apparent reluctance of black and Asian people in Britain to act as blood and organ donors. In this article, we show that transplant medicine, in trying to work out a solution to this ‘problem’, has culturalized the issue by treating it as something that falls outside its own domain of practice, with racialized responsibility being entrenched through the mapping of donor pools to cultural difference. We urge a rethink of what is increasingly becoming a one‐sided discussion. A concentration on ethnicity alone fails to take into account the ways in which low donation rates become a problem as a result of the specific ways in which transplant medicine in the UK has been configured and reconfigured over time, constituting different publics along the way. In order to understand the relationship between ethnicity and organ donation, it is important that we as anthropologists examine where and how the problem has in large part been forged (i.e., within transplant medicine), as much as where and in what terms that problem has been fixed in place (i.e., as a problem of black and minority ethnic publics).     

FGM or FGMo? Cross‐cultural dialogue in an Italian minefield (Respond to this article at http://www.therai.org.uk/at/debate)

On 20 December 2012 the United General Assembly unanimously passed a resolution banning the practice of Female Genital Mutilation (FGM). In this article, Mara Mabilia aims to draw attention to the lives of immigrant women in Europe, and more specifically Italy, from some of the 30 or so chiefly Islamic countries of Africa, where what she prefers to call ‘female genital modification’ (FGMo) is practised. Her aim is neither to advocate the practice, nor to challenge the bans instituted in the West. Rather, her aim is, more broadly, to probe how women, having undergone these practices, live in host societies that interpret these chiefly as human rights violations through the prism of unacceptable violence. To condemn FGM should not imply condemnation also of the 100–140 million women that the World Health Organization (WHO) estimates have undergone this practice.     

Dominican Dignitaries and Private Preaching at Papal Avignon Part I: The Sermon by Pierre de Palme (12 March 1340)

ABSTRACT

Private preaching at papal Avignon (or in general, for that matter) has yet to receive much scholarly attention, in part because the texts of private sermons are not always easy to come by. The survival of two private sermons, both by Dominican dignitaries and both delivered to the same audience (a cardinal and his familia) in the same venue during the same Lenten preaching cycle, provide an opportunity to explore the phenomenon of private preaching at the Avignonese curia. In the first article of a three-part series, I present the edited text of the sermon by Pierre de Palme, Prior of the Dominican Province of France; the second text will appear in part II, with analysis and observations in the third and final part.     

A thousand Nagdis (Respond to this article at http://www.therai.org.uk/at/debate)

A tributary of the Banas, the Nagdi River flows through the old market town of Jahazpur in Bhilwara District, Rajasthan. Unlike India's major sacred waterways such as the Ganga and the Yamuna which have the status of goddesses, the Nagdi was never deified. However, it figures in Jahazpur's origin legend, reaching back to the epic Mahabharata. Due to a complex convergence of conditions unique to this place but resonant with ecological tragedies the world over, the Nagdi's flow has dwindled and its waters are badly polluted. Everyone in Jahazpur with whom the authors spoke during fieldwork in 2010–11 mourned the end of their river. Once proud of the Nagdi's beauty and miraculous properties, Jahazpur residents were aware of having lost an important part of their environmental and cultural heritage. This article explores the complex causalities of the Nagdi's deterioration and emergent possibilities for its restoration.     

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.     

Archaeological Investigations at Swalwell Ironworks,Tyne and Wear

Abstract

A programme of archaeological investigations was undertaken at Sands Road, Swalwell in Gateshead to examine part of the Swalwell Ironworks founded by Ambrose Crowley in 1707, ahead of the redevelopment of the site as a supermarket. The well-preserved sub-surface remains of buildings dating from the earliest phase of the ironworks were revealed including the eastern part of the Grand Warehouse, constructed by 1713, which was divided into two parts by an undercover keel dock, with the eastern portion functioning as a wharf building for keels to load and unload goods. The combined archaeological, documentary and cartographic evidence demonstrated that this building had been used until the latter part of the 20th century and had been subject to a series of modifi cations throughout the life of the ironworks and during subsequent activity at the site. Also revealed was a forge building, parts of which dated back to the earliest phase of the ironworks, although this building had evidently been subject to many phases of alteration, repair and rebuilding. Within the forge was a chimney dated to the second half of the 19th century by stamped fi rebricks. Archaeometallurgical analysis of slags from within the chimney suggested that this was from a puddling furnace. Comprehensive historical research was also undertaken and this revealed a very rich documentary and cartographic archive, which generally corresponded very well with the archaeological remains.     

#spanishrevolution (Respond to this article at http://www.therai.org.uk/at/debate)

The article reports on the street protests that took over Spanish cities earlier in May and June. The protests have been explained as a response on the part of new media democratic networks to the governance of the economic crises by corrupt political and financial classes. We offer here a tentative chronology of the events, and essay instead an argument about a revitalised municipalist tradition, that sees in the plaza the centrepiece of new forms of do‐it‐yourself political action.     

Seeing into hearts and minds: Part 1. The Pentagon's quest for a ‘social radar’ (Respond to this article at https://www.therai.org.uk/publications/anthropology-today/debate)

In this two‐part article, explored are the many funded programmes by which security agencies and private companies mine ‘big data’ and attempt to measure the sociocultural and psychological states of whole populations. How is failure or success measured? What kinds of new institutions/practices might these give rise to? Part 1 ‘The Pentagon's quest for a “social radar”’, published in this issue, comes to terms with today's many sociocultural modelling and forecasting efforts, looks in detail at one company in particular, and ends up reviewing the role of anthropologists in their development and critique. Part 2 ‘“Big data”, algorithms, and computational counterinsurgency’, to be published in a future issue, will analyze the rise of ‘predictive policing’ and its Pentagon connections, reviews two programmes, and poses these in the context of scientists' concerns over artificial intelligence and long‐term human survival.     

American digger and archaeology (Respond to this article at http://www.therai.org.uk/at/debate)

This editorial reflects on the nature of public archaeology. It looks at the relationship archaeologists have with popular TV, focusing in particular on the new series American digger by Spike TV, and Diggers by National Geographic, and reflects on the relationship archaeologists have with amateurs using metal detectors to uncover treasures.     

Advancing anthropology in schools: The accreditation of the Anthropology A‐level (Respond to this article at http://www.therai.org.uk/at/debate)

The development of an Anthropology A Level represents a major forward movement for the discipline in this country. Now that the RAI has at last succeeded in having the course accredited for teaching in schools, from this September, it is timely to try to put this achievement into a longer historical context. I here briefly review the discipline's attempts over four decades to address the role of Anthropology in educational contexts outside of the university. This process can be seen both as part of a wider public engagement (cf Eriksen, 2006) and as evidence that colleagues in this country have indeed been concerned for a long time with both anthropology in and of education (cf see Green and Bloome 1997).     

School killings in China: Society or wilderness (Respond to this article at http://www.therai.org.uk/at/debate)

Between March and May 2010 a series of school killings took place in mainland China. This article explores media discourses on the school killings and examines three cases in detail. It connects the search for underlying reasons and responsible authorities in relation to the murders with the wider search for ‘society’ in contemporary China, and concludes by emphasizing the gap between the official promotion of the idea of ‘society’ as a cohesive moral community and a parallel popular understanding of the contemporary Chinese social world as a savage wilderness.