Alfred Russel Wallace as ancestor figure: Reflections on anthropological lineage after the Darwin bicentennial (Respond to this article at http://www.therai.org.uk/at/debate)

The article argues that anthropology might look to Alfred Russel Wallace as an ancestor figure for three reasons. First, it is under‐recognized that he was an accomplished and sympathetic ethnographic fieldworker. Second, evidence is emerging that his intuitions were surer than were Darwin's as to evolutionary mechanisms. Third, he was willing to appear as a “crank” on questions of ontology. These last two issues animate anthropology as we presently know it, and Wallace's stances on both may serve as a salutary inspirations.     

‘Spreading grace’ in post‐Soviet Russia (Respond to this article at http://www.therai.org.uk/at/debate)

The article addresses the revival of Russian Orthodoxy as a prominent domain in the lives of many Russians. The six authors are interested in the underlying question: What makes Russian Orthodoxy a relevent and modern source of morality and identity? The circumstances of this branch of Christianity significantly differ from what has been discussed in recent years as ‘the anthropology of Christianity’. The article proposes a thematic approach in order to connect the exploration of Russian Orthodoxy to the study of other denominations. A key‐area is the disctinctive articulation between continuity and change, which is crucial to the understanding of some branches of Protestantism as well.     

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.     

Iron in the soil: Living with military waste in Bosnia‐Herzegovina

Waste, in particular the waste produced by conflicts, has become a serious matter of concern in recent scholarship on materiality and society. But what is military post‐conflict waste, and what kind of materiality does it entail? This article retrains an ethnographic focus on post‐conflict materiality away from visible and easily recognized entities such as politicized monuments, towards (in)visible and misrecognized war remnants, those parts buried in the soil, in trees and sometimes in people's bodies. The article focuses on people's quotidian practices of re‐creating, re‐relating to and re‐dwelling in the world in the presence of military waste in rural Bosnia. It calls for an inclusive scholarship of materiality that takes the material‐cum‐emotional affects and effects that these material objects discharge upon persons as a matter of serious concern. The themes discussed in the article have far‐reaching implications, not just for Bosnian postwar anthropology, but for critically engaged anthropology and the role of the discipline in the contemporary world.     

Staging an encounter between anthropology and philosophy: Hits and misses in the work of Michael Jackson

This review essay assesses Michael Jackson’s ongoing project of staging an encounter between anthropology and philosophy in two books: Lifeworlds (2013) and As Wide as the World Is Wise (2016). Considering his philosophical enrichment of ethnographic theory and method, this essay addresses foundational questions about the prospects and practices of interdisciplinary engagement. It also suggests future avenues for continued dialogue between philosophy and anthropology.     

Objects and interactivity: A conflict or a collaboration?

The rapid growth in the number of hands‐on centres has led to fears of museums being taken over by interactive exhibits. These are expensive to develop and maintain, causing a problem for traditional museums faced with ever‐expanding collections and diminishing resources. This article considers whether objects and interactive exhibits are inevitably in conflict or whether they can coexist in harmony. The implications for future developments at the Science Museum in London are considered in detail.

The authors conclude that, far from conflicting with traditional museum functions, interactive exhibits and new technologies will help to ensure that museums are able to compete in an increasingly complex marketplace. Their vision of the interactive gallery of the future incorporates exhibits which enhance understanding of artefacts. In short, the objective will be to ensure that visitors interacting with ‘hands‐on’ exhibits will take away ‘minds‐on’ understanding of the museum as a whole.     

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.     

‘Aceh thanks the world’: The possibilities of the gift in a post‐disaster society (Respond to this article at http://www.therai.org.uk/at/debate)

While it has often been argued that post‐disaster aid is humiliating for its beneficiaries, based on my ethnographic research in post‐tsunami Aceh, Indonesia, I argue that such aid may also come to mean the opposite. Rather than feeling humiliated by foreign aid, people in Aceh actively glossed post‐tsunami foreign assistance as ‘gifts’ for which they often expressed their gratitude. Building on Marcel Mauss's classic argument, as well as on more recent works on the nature of the gift, I argue that they did so because they felt that the gift of post‐disaster aid brought with it both a long wished‐for recognition of Aceh and the possibility of establishing long‐term relationships between Aceh and ‘the world’. Therefore, rather than something humiliating, the post‐disaster aid became a medium for imagining what James Ferguson has called a ‘place‐in‐the‐world’ for Aceh.     

Citizenship at war: Passports and nationality in the 2008 Russian‐Georgian conflict (Respond to this article at http://www.therai.org.uk/at/debate)

By analyzing the 2008 war between Russia and Georgia, this paper stretches the limits of the anthropology of war and citizenship. Trying to overcome anthropologists' usual unease about commenting on ‘big topics’, I examine citizenship policies ‘from above’ and ‘from below’ that potentially lead to conflict and war. Special attention is paid to the role of nationality as a crucial feature of post‐Soviet citizenship, and to citizenship as an effective means of neo‐imperial expansion. In my conclusion, I contextualize my findings within anthropological debates about citizenship and argue that the recent stress on rights and entitlements needs to be balanced by an analysis of the repressive dimensions of citizenship regimes.     

The Soul of the Luba: W.F.P. Burton,Missionary Ethnography and Belgian Colonial Science

This article examines the motivations, institutions and processes involved in colonial knowledge formation through a study of the missionary William Burton. It considers Burton’s work on the Luba of Katanga in relation to the practices of Belgian colonial science and Anglo‐Saxon social anthropology. The essay discusses why missionaries engaged in ethnographic research when they were so intent on changing the customs and beliefs they described and why Burton in particular did not get the recognition he deserved as an authority on his subject. The article charts Burton’s shifting attitude toward the Luba, showing how he moved from an aggressive intrusive mode of research to a position of greater sympathy as he came to consider their cultural riches through study of language, proverb and folklore. Consideration of the second phase of Burton’s research opens up discussion of the missionary origins of the disciplines of African theology and African religious studies.     

Claude Lévi‐Strauss (1908–2009): The apotheosis of heroic anthropology (Respond to this article at http://www.therai.org.uk/at/debate)

Claude Lévi‐Strauss is one of the greatest interdisciplinary writers of the twentieth century whose influence extends far beyond his own discipline of social anthropology. His inquiry illuminates the borderlands between ‘primitive’ and non‐primitive, self and other, myth and history, human and animal, art and nature, and the dichotomies that give structure to culture, society, history and agency. This commemorative article of his legacy assesses disciplinary and interdisciplinary debates influenced by Levi‐Strauss's inquiry and methods, and looks at potential challenges for the future. Lévi‐Strauss's ideas continue to be influential in our assessments of what we mean by culture, values, social organization, including social transformations and cultural ideologies such as ethnocentrism, nationalism, fundamentalism, pluralism, neo‐liberalism, post‐modernism, relativism, humanism and universalism.     

#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.     

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.     

Recent Trends in Northwestern America

The Northwest Coast has long held a seminal role in the ethnographic and theoretical development of anthropology in North America. Both that role and the saliency of Native American Indigenous peoples have seemingly waned over time. Almost invisibly, however, a critical mass of new ethnographic perspectives and a new aspiration toward synthesis have emerged across the sub-disciplines and subject areas of Americanist anthropology in the United States and particularly in Canada. The Northwest Coast as the quintessential culture area has become a more fluid continuum of contact zones intersecting across Northeastern North America, as reflected in the works discussed here.     

Feigning the market: Funding anthropology in England (Respond to this article at http://www.therai.org.uk/at/debate)

Impending changes to the funding of tertiary education in England (and, less directly, throughout the United Kingdom) pose particular challenges to small disciplines, like anthropology. From the perspective of students, potentially facing thirty years repaying educational debt, the new dispensation looks like ‘marketization’, with degrees conceived as private goods to be paid for at a rate that covers the costs of their provision. From the perspective of the universities, however, the same changes come with new layers of obligation, audit, assessment and regulation. The mismatch between students’ expectations and universities’ capacities is only likely to widen. These changes in undergraduate funding will take place concurrently with a reduction in all the other streams of government funding on which anthropology departments rely for the research of their staff and research students. Career paths in anthropology, involving progression through undergraduate and taught postgraduate studies, to postgraduate research and eventually a position in the academy, will become prohibitively expensive for all but a very few students. Departments of anthropology will be forced (by the logic of the new system and by their own universities) into exploiting their sources of comparative advantage; but the UK discipline as a whole will be the likely casualty of such behaviour if an already slender institutional presence is eroded further.     

Materiality and metaphor: Sound in circulation

Four recently published books examine sound in social contexts, including brass bands on the streets of New Orleans, Hawaiian steel guitar, the genre of Noise and its social circulation, and Aboriginal radio production in northern Australia. The authors present the material and metaphoric power of sound in social contexts through thoughtful and thorough historical research and long-term ethnographic study. The influential thinking of John Blacking, Steven Feld, and others is expanded and critiqued in new contexts. Three of the authors are editors or contributors to a recent publication on keywords related to sound in anthropology and ethnomusicology.     

The making of a mushroom people: Toward a moral anthropology of psychedelics beyond hype and anti-hype

As regulatory agencies have put psychedelics on an expedited path to market approval, North Americans and Europeans might turn away from their repression and join the subset of cultures that have institutionalized the use of hallucinogenic drugs. What is the place of anthropology in this psychedelic renaissance? More specifically, how should anthropology relate to the cycles of hype and anti-hype, which have been identified as a recurrent pattern in the careers of new drugs as psychedelics have entered a second round of cultural enthusiasm and critique? This article suggests extending ethnographic studies of the psychedelic renaissance from medical to moral anthropology. The case of psychedelics is especially interesting for moral anthropology because these drugs frequently induce mystical-type experiences, which can play an ethically irritating role as mysticism challenges a strict moral order enforced through disciplinary practices. What cultural consequences would the spread of mystical experiences have for contemporary European and North American societies?     

Three-dimensional laser scanning: potential uses for museum conservation and scientific research

Recent technological advancements have made a tremendous impact in the fields of biological anthropology and archaeology. Although advancements in DNA analysis have overshadowed other areas of progress in the subfields of biological anthropology, bioarchaeologists are now utilizing many other new forms of technology in their work. In particular, three-dimensional (3D) laser scanning offers a sophisticated method of documenting and studying prehistoric human skeletons. In recent years, portable laser scanning devices capable of creating high resolution images have become available, enabling researchers to scan and archive skeletal collections from archaeological sites and museum collections around the world. 3D laser scanners are inexpensive, simple to operate, and completely non-destructive to human skeletal material. A major benefit is that they offer a cost-effective method of creating a digital record of skeletal collections for museum archives. Since published research using 3D methods typically focuses on sophisticated analyses used to analyze 3D data that are difficult for the novice user to follow, in this paper we provide a simple and straightforward overview of 3D scanning methods aimed at non-specialists. We discuss how these methods can be used to preserve and document osteological material in museums, develop research ideas in the subfields of biological anthropology, and increase the potential for scholarly collaboration.     

An anthropologist among the film‐makers: A cautionary tale: Part 2. The politics of circulation (Respond to this article at http://www.therai.org.uk/at/debate)

In this second part, Pat Caplan continues her account of the production of one episode in the Face values ethnographic film series, an early example of the efforts the Royal Anthropological Institute made to popularize anthropology under royal patronage in the 1970s. Part one, as published in the previous issue, sought to cover the aims of the series, and in this second part she considers the extent to which the original aims were realized.     

Missing Links. Indigenous Life and Evolutionary Thought in the History of Russian Ethnography

The history of Russian social anthropology has long been best known for the work of three, late nineteenth-century “exile ethnographers,” each sent to the Russian Far East for their anti-tsarist activities as students. All three men—Vladimir Bogoraz, Vladimir Iokhel'son, and Lev Shternberg—produced voluminous and celebrated works on Russian far eastern indigenous life, but it was the young Shternberg who had perhaps the most profound effect on setting the agenda for the canonic evolutionist line soon to take hold in late Russian imperial and early Soviet ethnography. This essay draws on archival, library, and field research to revisit the life and work of Shternberg in order to tell the story of “group marriage” that he documented for the life of one Sakhalin Island indigenous people, Gilyaks (or Nivkhgu, Nivkhi). Documented in this way by Shternberg, the Nivkh kinship system proved a crucial “missing link” for Friedrich Engels, who had long been eager to provide evidence of primitive communism as man's natural state. For Gilyaks, the die was cast. Their role as the quintessential savages of Engels’ favor made them famous in Russian and Soviet ethnographic literature, and significantly enhanced their importance to Soviet government planners. This essay tracks that episode and its aftermaths as a pivotal moment in the history of Russian social anthropology and of evolutionist thought more broadly.