Does Nature Always Matter? Following Dirt through History

Despite several decades of impressive scholarship in environmental history, the field remains largely marginal to the discipline as a whole. Environmental stories are still more likely to turn up in introductions, sidebars, and footnotes to political, social, and economic histories than they are to be incorporated into those narratives in a transformative way, though we as environmental historians know that potential is there. As we struggle to identify what precisely it is that we want other historians to do with our work, we run up against questions of definition and mission: What is environmental history? What do we do that is unique? What do we want other historians to learn from what we do? Some scholars in our field have suggested that we can answer these questions by framing “environment” as a category of analysis parallel to race, class, and gender, arguing that careful attention to the environment offers as rich a way of uncovering power relationships in societies as attention to these other categories does. While it is true that power can be read in the environment, and is frequently expressed through it, I argue that “environment” as both concept and fact is so fundamentally different from class, race, and gender that the analogy does not work, and distracts us from another, more fruitful strategy for articulating the broader relevance of our scholarship: demonstrating the significance of material nature for histories beyond the environmental realm. If other historians would join us in our attention to the physical, biological, and ecological nature of dirt, water, air, trees, and animals (including humans), they would find themselves led to new questions and new answers about the past.     

Narratives in Anecdotes,Memory and Interlocutors: An Early Engagement with Neville Alexander’s Story

In this article, I present a story about South African Marxist and activist-scholar Neville Edward Alexander. As historians, social scientists and intellectuals embedded in the humanities, a part of the job we have awarded ourselves or that we assume to be part of our disciplinary reasoning, our intellectual orbit, is to bring to life the periods that, and the people about whom, we reflect. This we do through writing and telling stories, often constructed with a “moral message” of sorts. In these acts of writing and story-telling, objectivity plays a disputed and a precarious role, and misrepresentations could be conscious or unwitting. The lack of objectivity in bringing to life the period and the people we talk about in our stories, in our exaggeration and our understatement about what we have read, about what we have heard, and then about what we write, is part of an academic’s narrative. These human traits of exaggeration and understatement can lead to historical error. In this early exploration of seeking answers to the questions, “Who is Neville Alexander?” and “What can we learn from his writings?” I offer two anecdotes about the man. My proposition is that overcoming historical error does not rest exclusively with factual verification. It has to factor in an appraisal of the ideological intention or even political wish of the people telling the stories, in written texts and orally, and of the interlocutors’ context that we recover in our historical studies. In writing this preliminary sketch of Alexander, I take a detour into higher education issues, particularly the field of doctoral studies, and I paraphrase some of the concerns that have been raised by Alexander. I conclude this introductory study with some thoughts on Alexander’s contributions to social change, to “race,” and to language policy and multilingualism.     

Stories We Tell: Myths at the Heart of ��Community Archaeology��

This paper forms part of a project to attempt to understand what we are really doing when we engage in the practices of public archaeology and heritage. It starts from the premise that there is no necessary correlation between intention and outcome, nor that practice follows belief. Instead, we construct our ideas about the world, about ourselves, our values and associations from what we do. The stories told here raise issues about the ability of archaeology to change the world and the distinction that we can too easily blur between professional expertise and citizenship.     

Archiving anthropology in Portugal

This article examines some of the issues surrounding archiving in anthropology. It provides an account of archiving in the Portuguese context and seeks to problematize anthropology archives, contributing to the as yet timid debate over this question in the field. There are various ways of recording ethnographies and saving the ensuing records. Anthropologists often reflect on their archives, but rarely make these reflections public. Nor do we know much about what anthropologists in general plan to do with their fieldnotes, diaries, images, maps, drawings, audio and video recordings and objects, once a specific research project is complete. How do anthropologists store their data? What should be done with these materials? What stories can they tell? Will the ethnographic materials produced in the present be considered historical archives in the future?     

Networked Spirits and Smart Séances: Aura and the Anthropological Gaze in the Era of the Internet of Things

2015 has been declared the year of the “Internet of Things”, the promised (or threatened) era when our commodities communicate among themselves. But even the most optimistic prognostications cannot conceal deep ambivalences about objects and agency. How do we think about our things when they communicate and act independently of us? How do we frame our relationships with them? How do we articulate distributed intelligence? And how are others imbricated in those relationships? Yet, anthropologists have been asking these questions for some time, and, in this essay, I revisit some ghosts of anthropology's past in order to prompt spectral evocation of these anthropological futures. Through revisiting anthropological fascinations with the nineteenth-century séances, phantasmagoria, commodities and auras, this essay looks to nineteenth-century confusions not only to reflect on the confusions of the present, but also to gesture to possible futures where our lively things might help us challenge suspect dichotomies of human and non-human.     

Performing on the Beaches of the Mind: An Essay

History—the past transformed into words or paint or dance or play—is always a performance. An everyday performance as we present our selective narratives about what has happened at the kitchen table, to the courts, to the taxman, at the graveside. A quite staged performance when we present it to our examiners, to the collegiality of our disciplines, whenever we play the role of “historian.” History is theater, a place of thea (in the Greek, a place of seeing). The complexities of living are seen in story. Rigidity, patter, and “spin” will always destroy the theater in our history performances. That is because we are postmodern. The novelists, the painters, the composers, the filmmakers give us the tropes of our day, alert us to the fictions in our non‐fiction, and give us our freedoms. How do I persuade anyone that the above theory is true? By thea, by seeing its truth. By performing. I have a true story to tell about beaches and those who cross them—Paul Gauguin, Herman Melville, and I.     

URBAN POLITICAL ECONOMY: INTRODUCTION

I used to think that what was needed was to bring the mountain people into the “economic mainstream.” I thought it would be possible to do this and still preserve some of the positive, humanizing qualities of mountain cultures. I no longer think that is either possible or desirable. Our challenge is not to join mainstream America. It is to recreate (and) renew … what the mountains have always been … an alternative to mainstream America. This alternative is nearer to being absorbed today than it has ever been in the past. The task before us is to renew this alternative and endow it with the capabilities it will need to survive in late Twentieth Century America. (Mike Smathers, Mountain Life and Work , February, 1973, p. 19).     

Genealogical narrative and self-knowledge in Rousseau's Discourse on the Origin and the Foundations of Inequality among Men

SUMMARY

Why did Rousseau cast the substance of the Second Discourse in the form of a genealogy? In this essay the author attempts to work out the relation between the literary form (genealogical narrative, as the author calls it) of the Discourse's two main parts and the content. A key thesis of Rousseau's text concerns our lack of self-knowledge, indeed, our ignorance of our ignorance. The author argues that in a number of ways genealogical narrative is meant to respond to that lack. In the course of his discussion he comments on Rousseau's puzzling remarks in the Second Discourse about his expository method. Further, given the thesis that we lack self-knowledge, Rousseau owes us an account of his genesis as self-knowing genealogist. He attempts to do so in part through his narrative of the ‘illumination of Vincennes’. The author examines that narrative as well, reading it and the Discourse in light of each other. Can Rousseau resolve the problems of self-reference that the philosophical use of genealogy often leads to? The article discusses this complex metaphilosophical problem, along with views about the value of genealogical accounts, in light of recent work by Robert Guay, John Kekes, Alasdair MacIntyre, and Frederick Neuhouser, among others.     

长城:漂泊不定的历史

走上长城,再走下来,总是会有种说不出的感觉荡漾心头。你看见了什么?是起伏的城墙,坚毅的烽燧,抑或是冰冷的砖石?轻抚沧桑的墙体,历史的铁灰从岁月浸透的砖缝中一层层剥落。似乎在向后来的人们诉说着无数生命的激情与悲壮。     

Reflections on the Identities and Roles of the Artists in European Paleolithic Societies

In an attempt to introduce concerns with social identities into the discussion and understanding of the making of what we call Paleolithic art, this article considers issues of gender, skill, apprenticeship, and tradition. We note that, as in every period of history, Paleolithic art can be seen as embedded in the society that studies it. Over the last 20 years, the research attention given to women in Paleolithic societies has grown considerably, leading us to ask what could have been the roles of women in Paleolithic art. On what criteria could we base a determination of those roles or of other social identities that were likely part of the making and viewing of Paleolithic art?Thanks to our microscopic analysis of engravings, it is possible to identify the skill level and expertise of the artists and thus to address the question of apprenticeship and how these techniques were transmitted. We observe many similarities that allow us to group together various works of art, sometimes from very distant sites, which indicate a movement of ideas, objects, and people. Are we talking about “imitation”? How can we define an “invention” within a social context strongly bound by traditions?     

What Lula lacks: Grappling with the discourse of autism at home and in the field (Respond to this article at http://www.therai.org.uk/at/debate)

This paper examines the discourse of autism as we have experienced it as parents of an autistic six year‐old girl. Because both authors are anthropologists, we were professionally trained to understand something of what discourses are and do. However, our training did not necessarily help us blunt the original force of the diagnosis. Over time we have come to understand both our daughter and the discourse that is said to define her differently, and these understandings have fed back into our understanding of our discipline. One key transformative event occurred when we took our family to live in a village where we had done previous research. This reminded us of the conceptual power of discourses: we put the discourse of autism to work for our own purposes, but at the same time it works on us, shapes us in ways we do not always realize.     

Major Fallacies Surrounding Stone Artifacts and Assemblages

While lithic objects can potentially inform us about past adaptations and behaviors, it is important to develop a comprehensive understanding of all of the various processes that influence what we recover from the archaeological record. We argue here that many assumptions used by archaeologists to derive behavioral inferences through the definition, conceptualization, and interpretation of both individual stone artifact forms and groups of artifacts identified as assemblages do not fit squarely with what we have learned from both ethnographic sources and analyses of archaeological materials. We discuss this in terms of two fallacies. The first is the fallacy of the “desired end product” in stone artifact manufacture, which also includes our ability to recognize such end products. The second fallacy has to do with the notions that lithic assemblages represent simple accumulations of contemporary behaviors and the degree to which the composition of the depositional units we study reliably match the kinds of activities that took place. Although it is beyond the scope of this paper to offer a comprehensive set of new methodologies and theoretical perspectives to solve these problems, our goal here is to stress the importance of rethinking some of our most basic assumptions regarding the nature of lithic objects and how they become part of the archaeological record. Such a revision is needed if we want to be able to develop research questions that can be addressed with the data we have available to us.     

Sustainable cities—who put the civil into civilisation?

Abstract

How do we define civilisation? Who created the conditions for the quality of life we now enjoy? Who have been the greatest civilisers? What are our key life support systems and who provides the skills which create them? What do we want from our urban environment and who can give it to us? Are our cities in the prime of life, or are they geriatric? Are they sustainable? These and other challenges are considered and addressed in this review of the infrastructure of modern society and of the choices we face as we embrace the twenty-first century, with the emphasis on the urban environment.     

The Determinants of Public Policy: What Matters and How Much

This article is a research synthesis addressing four questions critical to our understanding of the determinants of public policy. How often and how strongly do hypothetical determinants of policy—public opinion, interest groups, the party balance, and other factors—actually influence policy? Do some hypothetical determinants of policy have more influence than others? Does the way we measure policy affect our ability to explain it? And is there a connection between how strongly particular variables affect policy, and how much effort we devote to studying them? It turns out that variables hypothesized to influence policy more often than not have no effect. When variables do affect policy, researchers very seldom say anything about how much impact they have. Variables that convey the most information to policymakers about what the public wants have a greater impact than other variables, but it is less clear how the measurement of policy affects our findings. Researchers pay much attention to hypothetical determinants of policy unlikely to matter very much, and little attention to those likely to be the most important. Implications for future research are considered.     

Cultural geography and the inner dimensions of the quest for knowledge

In North American cultural geography, intellectual curiosity has motivated most scholarship directed to learning about the world. Two aspects of that curiosity, epistemic inquisitiveness and wonder, work together to drive the pursuit of knowledge that has the potential to reach an ecstatic consciousness. A great exemplar of intellectual curiosity as a powerful motivational force was Carl O. Sauer (1889–1975), who considered pure inquiry based on intrinsic interest as the foundation of geographical scholarship. That research can also have a euphoric dimension is described in three vignettes of past projects in Highland Peru, the Mascarene Archipelago, and equatorial Brazil, which make explicit how wanting to know and wondering about what might be known prompt ideas and drive them forward. With introspection, cultural geographers are in a position to inform the discipline about how scholarship that conjoins thought and feeling can lead to an understanding of motivation and an appreciation of the intellectual virtues and peak experiences that accrue from scholarly endeavor. To do that requires a willingness to get beyond the reticence that has kept the affective dimension out of research reports.     

HISTORICAL MEANINGFULNESS IN SHARED ACTION

Why should past occurrences matter to us as such? Are they in fact meaningful in a specifically historical way, or do they only become meaningful in being connected to other sorts of meaning—political or speculative, for example—as many notable theorists imply? Ranke and Oakeshott affirmed a purely historical meaningfulness but left its nature unclear. The purpose of this essay is to confirm historical meaningfulness by arguing that our commanding practical interest in how we share action with other actors is distinctively engaged by presumed information about past occurrences. We recognize that past occurrences have determined the conditions of action sharing, constraining our practice with regard to which actors we share practical reality with and which compounding actions we may or must join in progress.     

Through Hell and High Water: New Orleans, August 29-September 15, 2005

Abstract: In October of 2005 the Historic New Orleans Collectioninitiated an oral history project entitled "Through Hell andHigh Water: New Orleans, August 29–September 15, 2005."The intent of the project was to capture the stories of firstresponders who worked in the New Orleans metropolitan area duringthe storm and the weeks that followed. The interview processhas been linked with the after-action studies done by some ofthe local first-responding agencies and has provided a much-neededoutlet for first responders. To date over three hundred subjectshave been interviewed, and our work thus far has shown us thattop-down methods of documentation do not work with an eventlike Katrina. The almost total loss of communications made itimpossible for high-ranking members of the different agenciesto control or even know what lower-ranking members were doing.As a result it will be necessary to cast a wide net in our documentationeffort.     

Portraits in the Background of “Nothingness” Sheikh Jabber Burnt House, an Object of Persian Gulf War

War is a common heritage of Middle East, the experience of war was changed to a dramatic propaganda in Iran while the southern neighbor of Iran experienced it in another way: oblivion. In such a context, both states attempt to change the facts of the war, one to a process of sanctification and one to the portraits of nothingness. We, as archaeologists, were accidentally encountered with a heritage of Persian Gulf War during a contemporary archaeology project. Our curiosity made us to take a look at Jabber house, a forgotten building, a domestic architecture destroyed by a racket during the war. What was recorded in our frames was actually an artistic work, out of its original context. Our subjectivity as archaeologists made us to think about the other objects fossilized in museums, they are out of their painful context and structure, they are only beautiful, the portraits in the background of nothingness, in a burnt gallery. Persian Gulf War is treated in Kuwait as a negative heritage, what is discussed in this article as the main theme??a negative heritage lost its original context and meaning: Sheikh Jabber house.     

Getting the punchline: deciphering anti-Jewish humour in Anglo-Norman England

The idea that laughter was impossible for medieval monks has been largely overturned in recent decades, but the paucity of sources and the cultural specificity of humour still makes understanding their sense of humour difficult. William of Malmesbury, a twelfth-century English Benedictine, nevertheless provides a rare glimpse of what made monks laugh in his collection of Marian miracles, the Miracula sanctae Mariae. Introducing one of his miracle stories as ‘a great joke that will have readers laughing out loud’, William gives us invaluable information about the way humour could infiltrate the most unlikely of genres, in this case one generally thought to be devotional and edificatory in nature. The story is also virulently anti-Jewish. By placing the joke in its historical context, exploring the themes of corruption, political weakness and interaction between Jews and Christians in twelfth-century England, we can understand what this joke meant and what it can in turn reveal about the world that produced it.