Invited post | Savage Minds (2022)

An invited post by: Yana Stainova

“The sharing of joy, whether physical, emotional, psychic or intellectual

forms a bridge between the sharers, which can be the basis for

understanding much of what is not shared between them,

and lessens the threat of their differences,”

Audre Lorde

We often equate good scholarship with a critical attitude. A cynical view of the world is almost automatically welcomed as more scientifically sound than an enchanted one. While this methodology has led to destabilizing habits of thought that perpetuate large structures of power, it has also elevated the critical perspective onto a pedestal. We are more inclined to unveil the mechanisms, cultural logics, and uneven global flows that underpin magic than to suspend disbelief and to partake in it. We have grown afraid of feeling enchanted.

I was attracted to my research topic, a classical music program in Venezuela popularly called ‘El Sistema,’ because I found it enchanting. The program provided free classical music education and instruments to more than half a million young people in schools all over Venezuela. Even in video recordings, I was smitten by the energy with which the young musicians played, by the sight of people who were passionate about a pursuit.

In Venezuela, I met musicians who took musical enchantment seriously: it was a state of mind and spirit that they consciously aspired towards. One of them was Carlos, an eighteen-year-old musician. I asked to interview him because his playing stood out for me at a concert: when Carlos played, he lifted the instrument unusually high in his left hand, his cheek resting against the instrument as if on a pillow. He closed his eyes. And smiled. Continue reading →

Invited post | Savage Minds (1)This Anthro Life – Savage Minds Crossover Series, part 4
by Adam Gamwell and Ryan Collins

This Anthro Life has teamed up with Savage Minds to bring you a special 5-part podcast and blog crossover series. While thinking together as two anthropological productions that exist for multiple kinds of audiences and publics, we became inspired to have a series of conversations about why anthropology matters today. We’re sitting down with some of the folks behind Savage Minds, SAPIENS, the American Anthropological Association and the Society for American Archaeology to bring you conversations on anthropological thinking and its relevance through an innovative blend of audio and text.

(Video) STORMZY - MEL MADE ME DO IT

In our fourth episode of the TAL + SM collaboration Ryan and Adam chat with Dr. Kristina Killgrove about her strategies for engaging popular, interdisciplinary audiences through writing. We also explore Kristina’s strategies for choosing content to cover in her blog, Powered by Osteons,and end by considering some ways research has been changing in terms of crowdfunding and open access data.

Continue reading →

Invited post | Savage Minds (2)

This Anthro Life – Savage Minds Crossover Series, part 3
by Adam Gamwell and Ryan Collins

This Anthro Life has teamed up with Savage Minds to bring you a special 5-part podcast and blog crossover series. While thinking together as two anthropological productions that exist for multiple kinds of audiences and publics, we became inspired to have a series of conversations about why anthropology matters today. We’re sitting down with some of the folks behind Savage Minds, SAPIENS, the American Anthropological Association and the Society for American Archaeology to bring you conversations on anthropological thinking and its relevance through an innovative blend of audio and text.

In our third episode of the TAL + SM crossover series, we explored SAPIENS’ approach to producing anthropological content for popular audiences. Ryan and Adam were joined by the digital editor of SAPIENS, Daniel Salas, to discuss the implications of using anthropology to engage the public through journalism. The episode focused on the questions How do you reconcile scientific and anthropological writing, and is this mixture a new genre? Is there a balance to be found between producing timeless “evergreen” stories versus current events focused content for audience engagement?

Be sure to check out the first and second episodes of the TAL + SM collaboration: Writing “in my Culture” and Anthropology has Always Been out There. Continue reading →

Invited post | Savage Minds (3)This Anthro Life – Savage Minds Crossover Series, part 2
by Adam Gamwell and Ryan Collins, with Leslie Walker

This Anthro Life has teamed up with Savage Minds to bring you a special 5-part podcast and blog crossover series. While thinking together as two anthropological productions that exist for multiple kinds of audiences and publics, we became inspired to have a series of conversations about why anthropology matters today. For this series we’re sitting down with some of the folks behind Savage Minds, SAPIENS, the American Anthropological Association and the Society for American Archaeology to bring youconversations on anthropological thinking and its relevance through an innovative blend of audio and text. That means each week for the month of June we’ll bring you two dialogues– one podcast and one blog post – with innovative anthropological thinkers and doers.

You can check out the the second episode of the collaboration titled: Anthropology has Always been Out There, here.

Continue reading →

Invited post | Savage Minds (4)A podcast and blog walk into a bar…

This Anthro Life – Savage Minds Crossover Series, part 1
by Adam Gamwell and Ryan Collins

This Anthro Life has teamed up with Savage Minds to bring you a special 5-part podcast and blog crossover series. While thinking together as two anthropological productions that exist for multiple kinds of audiences and publics, we became inspired to have a series of conversations about why anthropology matters today. In this series we’re sitting down with some of the folks behind Savage Minds, SAPIENS, the American Anthropological Association and the Society for American Archaeology to bring you conversations on anthropological thinking and its relevance through an innovative blend of audio and text.

You can check out the the first episode of the collaboration titledWriting “in my Culture” here. Continue reading →

(Video) Hailey Bieber Addresses Claim She STOLE Justin From Selena Gomez

How do planetary scientists understand distant places like Mars or planets orbiting another star? A conversation with Lisa Messeri about “resonance” and the anthropology of space.

By Michael P. Oman-Reagan

Invited post | Savage Minds (5)

Yesterday, NASA announced the discovery of seven Earth-sized exoplanets (planets outside of our solar system) orbiting the star TRAPPIST-1. This is the most known rocky planets around a single star and, as planetary scientist Sara Seager noted in yesterday’s press conference, that makes this system an ideal laboratory for understanding if any of these planets host truly Earth-like conditions. Last May, scientists using the Transiting Planets and Planetesimals Small Telescope (TRAPPIST) in Chile announced they had found three planets in this system. Yesterday’s letter, published in Nature, confirmed the historic discovery of seven planets in the TRAPPIST-1 planetary system.

In an article out this month in American Ethnologist, “Resonant Worlds: Cultivating Proximal Encounters in Planetary Science,” anthropologist Lisa Messeri draws on her fieldwork with planetary scientists to propose new ways of thinking about how they “recognize the alien in the familiar” as they study planets in our solar system like Mars and as they search for exoplanets. In this post, Messeri and I discuss her findings and insights about human engagements with space, science, and anthropological ways of finding a connection to seemingly distant other worlds. Continue reading →

By Michael Engelhard*

Invited post | Savage Minds (6)

In the new millennium’s politics, polar bears play the part whales played in the 1980s. From a theatrics-as-protest perspective, their shape lends itself better to impersonation than that of a rainforest or whale. Activists take advantage of this. Dressed as polar bears, they show up in the most unlikely places—the Kremlin, or Ottawa’s Parliament Hill—as nonhuman “climate refugees. In an act billed as “part protest, part performance,” Greenpeace paraded a mechanical polar bear the size of a double-decker bus through central London, as part of its Save the Arctic campaign. Fifteen puppeteers operated Aurora the bear, which had an articulated head and neck, a mouth like an ice cave, and the real bear’s “slightly lazy” ambling gait. Continue reading →

By: Nadia El-Shaarawi

As a volunteer legal advocate working with refugees who were seeking resettlement, I learned to ask detailed questions about persecution. These were the kind of questions you would never ask in polite conversation: Who kidnapped your best friend? Were they wearing uniforms? What did those uniforms look like? Where did they hit you? Did you pay a ransom for her release? How did you identify her body? Questions like these, which refugees are asked over and over as part of the already extreme vetting that they undergo to be granted asylum and resettlement, are personal, intimate, painful. They demand a precise and consistent command of autobiographical detail and the strength to revisit events that one might otherwise want to forget. They try to get to the heart of what happened to a person, what forced them to leave everything behind.

On a more cynical level, these questions try to catch a person in a lie, to identify those who are not “deserving” of refuge. The answers are checked and cross-checked, asked again and again across multiple agencies and organizations. In separate interviews, family members are asked the same questions. Do the answers match up? Do the dates and places make sense? Were you a victim of persecution? Are you who you say you are? While these questions and their answers shape the narrative of an individual resettlement case, there is a way in which they don’t get to the heart of what happened to a person, why someone was forced to flee, cross at least one border to enter another state, and is now seeking resettlement in a third country.

Vetting, extreme or otherwise, is about inclusion and exclusion. But before someone even gets to the arduous, opaque process of being considered for resettlement in the United States, decisions are made at the executive level about who to include in a broader sense. While the Refugee Convention provides protection for any person with a “well-founded fear of persecution” on specific grounds, this has never been the full story of the US refugee program, where a presidential determination each year decides how many refugees will be resettled, and from where. Some die-hard advocates and detractors aside, refugee resettlement has historically had bipartisan support and mostly stays under the radar of public attention, except, it seems, in moments where it becomes a reflection of broader anxieties and struggles over belonging and exclusion. Continue reading →

By: JC Salyer and Paige West

On January 20, over one thousand anthropologists came together to read Michel Foucault’s lecture eleven in “Society Must Be Defended.” What began as a simple blog post became a global showing of scholarly solidarity and transnational anthropological community building in the wake of the disastrous presidential election in the United States. Groups in sixteen countries convened to both read aloud and discuss Foucault’s analysis of biopower, racism, and the state. Some of these groups were based in university settings but many were not. We had readers in pubs, museums, living rooms, on a live radio broadcast, and in front of Trump Tower in New York City. After the events on January 20 people contacted us through e-mail, Facebook, and Twitter, to describe the sense of collective scholarly engagement that this event provided. Many said that the feeling of anthropological community in the face of this disastrous political change grounded them.

(Video) 135 WUP Walter Veith & Martin Smith - She Has Become A House Of Demons, Pope Against Fundamentalism

In the wake of this extraordinary response to the initial Read-In idea, we now propose along with co-sponsorsSavage Minds and the journals American Anthropologist, American Ethnologist, Cultural Anthropology, Environment and Society, and Political and Legal Anthropology, and based on hundreds of suggestions from anthropologists, a monthly global Anthropology Read-In.

Here is how it will work: On the third Friday of every month for the next four years (or as short or long as necessary), using the new #AnthReadIn on Twitter and utilizing the Facebook group https://www.facebook.com/groups/170068806806067/, we will come together to read and discuss a single text or a few short texts. Anthropologists will curate the monthly reading lists with each curator, or curatorial collective, assuming responsibility for three months’ worth of readings. At the end of their tenure as curators, they will then pass the responsibility on to another individual or group. Hence, we will provide readings for February and March and then pass the responsibility onto someone else who will provide readings for April, May, and June. We are hoping that this method (a kind of snowball sampling method of editorial control) will move the privilege of choosing the readings around through a broad network of anthropologists and through a range of perspectives and expertise.

We initially chose lecture eleven from “Society Must Be Defended” because we had both been trying to think through how the election did and did not alter the United States as a nation-state. In the two months following the election we watched in horror as hate crimes increased in the United States and as it became even clearer than it had been in the months leading up to the election that the new administration was going to focus on representing Black Lives Matter protesters, migrants, and other people of color as enemies of the state. Therefore, we wanted to read Foucault to consider how racism is the dividing practice par excellence of the modern biopolitical state. But we also wanted to remind ourselves that the state itself is grounded in, and literally built on, racism and dispossession. Specifically, it is on the land of indigenous peoples and it was built with and through the labor of slaves.

Invited post | Savage Minds (7) Invited post | Savage Minds (8)

Sadly, the first week of the Trump administration has proved to be as much of an assault on principles of equality, democracy, and humanism as was feared, if not more so. Because we believe it is important that the #AnthReadIn be primarily about providing an intellectual response to the Trump presidency, we have tried to select readings that directly address that actions of the administration and that challenge us to consider what is actually mandated in terms of a moral response. Therefore, for February 17 we propose to read Hannah Arendt’s “The Decline of the Nation-State and the End of the Rights of Man,” which is the ninth chapter of The Origins of Totalitarianism as well as Martin Luther King Jr’s “Letter from a Birmingham Jail.” Personally, we will both be reading, discussing, and sharing our thoughts through social media. We invite you to do the same.

Paige West is Claire Tow Professor of Anthropology, Barnard College and Columbia University

JC Salyer is Term Professor of Practice, Barnard College

By: Paige West and JC Salyer

In the wake of the 2016 US presidential election scholars across the country and internationally have worked to understand the drivers for the election outcomes. We have tried to foresee the potential consequences of a Republican party domination of the executive, judicial, and legislative branches of government for vulnerable populations, for the environment, and for the economy. And, we continue to grapple with the serious threats the president elect and his cabinet nominees pose to the freedom of the press, to citizen’s rights to free speech, and to the various protections that scholars receive through university systems of academic freedom and tenure. At most universities there have been teach-ins, learn-ins, and panels, as well as emergency meetings of departments, faculty action groups, student groups, and other concerned parties. What more can scholars do?

Since the election, one statement we have heard repeatedly from some academics, pundits, journalists, and bloggers who write about academic life, is that scholars need to somehow change what they are doing, and how they are doing it, in order to face this seemingly new political reality in the Unites States. While the latter part of this argument has been addressed by numerous scholars and activists who write and think about race, class, sexuality, and inequality more generally – with clear and compelling arguments about how this is not a “new” political reality for many but rather a kind of contemporary culmination and re-entrenchment of the structures of power and oppression that underpin the entirety of the national political project – the former part of the argument has been allowed to stand with little critique. Do we need to change what we do and not just how we do it? Not necessarily. Continue reading →

By: Lara Deeb and Jessica Winegar

In 2016 the movement to boycott Israeli academic institutions for their involvement in the illegal occupation of Palestine both gathered significant steam and faced a huge roadblock. In the United States, the country that largely underwrites and funds the Israeli occupation, the call to boycott initiated in 2004 by Palestinian civil rights organizations movement has had some impressive successes, with eight associations endorsing it thus far, notably in academic fields that challenge Eurocentrism.[1] The movement continued to grow last year as scholars across disciplines learned more about the Israeli occupation and its consequences. Several larger academic organizations discussed or voted on the boycott call, including the American Anthropological Association (AAA) and the Modern Language Association (MLA). As criticisms of the Israeli state and Zionist ideology spread, backlash intensified.

We are part of the diverse group of anthropologists of different backgrounds, including Israelis and Palestinians, who have organized a movement to convince the AAA membership to adopt the boycott. For several years, we have worked to educate our colleagues about both Israeli violations of Palestinian rights and the boycott as an effective tactic by which to support those rights. We’ve done this through panels, roundtables, dozens of op-eds, videos, webinars, teach-ins, email outreach, and canvassing on the floors of various anthropology conferences. As the MLA begins its discussions of the boycott, we offer this retrospective on the AAA vote last spring. Continue reading →

[This is an invited post by Debra J Occhi, Miyazaki International College (aka Hyuga Natsuko1, yellow team). Debra is a linguistic anthropologist employed at Miyazaki International College. Her current research interests include leisure, gender, cuteness, characters, and regionality.]

Pokemon GO, one of the big waves in summer 2016 media-mix pop culture, was released July 20, 2016 in Japan, immediately triggering warnings about personal safety and public manners. I downloaded it and embarked on participant observation ethnography for the next three weeks in Tokyo, and have played it in various parts of Kyushu since then. From the start, news from various countries of the changes wrought by Pokemon GO framed it as both a new source of social mayhem and conversely, a boon to the sedentary, depressed gamer. Yet here in its birthplace, Pokemon GO is just one of the summer events centered around this franchise. In the late 1990s Pokemon had entertained my kids while we were living in Sendai during my dissertation fieldwork. Back then the original media consisted of the card-based game, Game Boy games, and the summer’s movie, all based on the anime. I was downtown teaching English conversation when that notorious episode triggered epilepsy in some viewers; fortunately my kids were safe at the neighbor’s. From then on, all anime contain warnings at the start of each show to viewers to maintain distance from the screen and watch with lights on. While Pokemon has been misinterpreted as the devil’s temptation by some in the USA, it seems to me that in its home country Pokemon has continued to inspire personal safety instructions, and public manners training as well.

Continue reading →

(Video) Emergency Intercom - Episode 65 (Podcasters are essential workers change our minds)

Guest post by Paul Shankman

Cultural anthropologists are often concerned that their work is not getting the public attention that it deserves. Yet just a few decades ago, cultural anthropology was familiar to a broad audience who thought it to be interesting, thought provoking, and even life changing. In the 1960s and the 1970s, the work of a number of cultural anthropologists found an appreciative public, and their books sold well. These anthropologists wrote in plain English, on eye-catching subjects, and for commercial presses rather than academic presses. Looking back, their work may elicit a mixture of admiration, amazement, embarrassment, and even dismay. Can you identify these anthropologists? (Answers follow the questions.)

THE QUIZ: Continue reading →

[Savage Minds welcomes the following invited post by Matan Kaminer. Matan is a doctoral candidate in Sociocultural Anthropology at the University of Michigan, Ann Arbor. He is working on his dissertation, an ethnographic exploration of the conjunction between settler colonialism and global migration on the farms of Israel’s Arabah region, where the majority of the workforce is made up of migrants from Northeast Thailand (Isaan). He has been active in the Israeli conscientious objectors’ movement, in national and municipal politics and in migrant solidarity work in Israel for the past fifteen years.]

The Spring 2016 issue of American Anthropologist carried a World Anthropology section on Israel. Unlike previous installments, this issue featured a series of written interviews with former and current heads of the Israeli Anthropological Association, many of which used the opportunity to weigh in against the academic boycott of Israeli universities. Matan Kaminer, a young Israeli anthropologist, wrote the following response, which was rejected for publication by Anthropology News. It is reproduced here verbatim. Continue reading →

[Savage Minds is pleased to publish this essay by Les W. Field. Lesis professor and chair of the Department of Anthropology at U New Mexico. He pursues collaborative research projects in South, Central, and North America, and in Palestine. Field has also co-organized two field schools for UNM undergraduates and graduate students in the occupied West Bank.]

Many Latin Americanist anthropologists and other scholars are unaware of the state of Israel’s substantial, long-term relationships with certain forces and governments in Latin American countries. Yet knowing of these relationships will aid scholars seeking more background information as they consider their position within the AAA debate over whether the Association should boycott Israeli academic institutions. Israel’s involvement in Latin America initiated quickly after its 1948 establishment, after which it built alliances with right-wing and military regimes that have consistently displayed anti-left, anti-indigenous and anti-democratic characteristics. The comparative thrust of the discipline of anthropology should lead Latin Americanist scholars to ask whether Israel’s record in Latin America is consistent with Israeli policies towards Palestinians inside Israel and the Occupied Territories. As an ethnographer of social change in Nicaragua during the 1980s, it was Israeli support for the Contra insurgency that first led me to read widely and critically about the question of Palestine. I came to see important resonances between Israeli foreign policy in Latin America, on the one hand, and the systematic dispossession of Palestinians from their lands and other resources, including the implementation of apartheid-like policies in the lands controlled by Israel, on the other.

In what follows I offer significant examples of Israel’s involvement in parts of Latin America where I and many other anthropologists have worked, often with indigenous peoples. In the conflicts of which this involvement is a part, the AAA took significant stands in defense of human rights.[i] I argue that if in Latin America, successive Israeli governments have supported brutally violent even genocidal campaigns against indigenous peoples (which the AAA has often opposed) and also supported the most right-wing even anti-Semitic regimes, pay attention to what Israel does in the Occupied Territories because foreign and domestic policies are, I would argue, part and parcel of the same nationalism. Latin Americanist anthropologists, indeed all anthropologists,should learn about the effects of Israeli foreign policy upon the places where they work, then learn about the parallels with Israeli domestic policy. This knowledge is critical when making any decision to boycott or not, because as anthropologists, we know that states operate in complex international arenas but often reproduce their own exclusionary nationalisms in doing so. I decided to support the boycott of Israeli academic institutions on the basis of what I have learned, and I submit the following aspects of Israeli foreign policy in Latin America since the 1980s, that may similarly educate other anthropologists. Continue reading →

FAQs

What is it called when someone won't change their mind? ›

When a person is inexorable, they're stubborn. When a thing or process is inexorable, it can't be stopped. This is a word for people and things that will not change direction. An inexorable person is hard-headed and cannot be convinced to change their mind, no matter what.

How do you avoid confirmation bias? ›

How to avoid confirmation bias?
  1. Seek contrary opinions, even if those opinions may seem uncomfortable to you at first. ...
  2. Do not rely on just one source of information to form opinions about a product. ...
  3. Knowledge is your biggest friend in overcoming investor biases.

Why facts don t change our minds by elizabeth kolbert summary? ›

The article, Why Facts Don't Change Our Minds by Elizabeth Kolbert argues that humans are miss-led by false information. The rush humans feel when they win an argument supporting their beliefs is a feeling unreplicated by anything else, even if they argue with incorrect information.

What is confirmation bias example? ›

A confirmation bias is a type of cognitive bias that involves favoring information that confirms previously existing beliefs or biases. For example, imagine that a person holds a belief that left-handed people are more creative than right-handed people.

What do you call a person who's always pushing themselves to get better? ›

Though the word has a negative connotation attached to it, "emulous" is one word with right vigor to describe a person that is always looking for self-improvement.

How do you accept someone who won t change? ›

How to Accept and Let Go of People Who Won't Change
  1. Crossing Boundaries. Even if no boundaries have been set, per se, when you feel uncomfortable in a situation, then boundaries have been crossed. ...
  2. Use Discernment, Not Judgment. ...
  3. Power Over Others.
Jun 8, 2016

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