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Olivia Harris has passed away

Olivia Harris

One of antropologi.info’s readers alerted me to the death of anthropologist Olivia Harris. She died suddenly of cancer aged 60 on the morning of 9th April.

Harris is the co-founder of the Anthropology Department at Goldsmiths College (also University of London) and served as vice-president of the Royal Anthropological Society. In 2005, she became chair of the London School of Economics’ anthropology department. Highland Bolivia was her main research area. She published among other things about Inca civilisation and the impact of the Spanish invasion, changing notions of citizenship and the growth of indigenous movements.

The London School of Economics has set up a page In Memory of Professor Olivia Harris (1948-2009) and a page with tributes to Olivia Harris.

There are obituaries in The Guardian and in Times Higher Education.

One of Olivia Harris’ phd-students (T’anta Wawa) has written two nice blog posts about her.

In Olivia Harris 1948 – 2009 she writes that:

Olivia’s influence in British anthropology and Latin American studies has been immense, but her contribution to thinking about Bolivia is perhaps even more significant.

and adds:

I’ve also been reluctant to put it up here because frankly, that would mean admitting that she is dead, and that has been difficult. It’s illogical that someone so lively, warm and important should be suddenly gone. But she is.

Then, she translated a text by Olivia Harris’ friend and colleague Xavier Albó that was originally published in La Razon:

An excerpt:

Olivia belonged to a well-connected British family, associated with the upper levels of the Anglican church and even linked to the Crown. But she immersed herself fully over many years in a completely different world, in the community of Muruq’u Marka, a day’s travel away from the paved road in the south of the Mining District of Catavi (…).

The comunity members thought highly of her because she shared all their lives with them: worked in the fields, herded llamas, danced in fiestas, ate and slept whatever and wherever. They admired her audacity to go on foot anywhere, to cross rivers in rainy season. She ran around all those stretches of land mostly on foot, sometimes even on a large motorbike which a teacher lent her. Over six months she accompanied the llama caravans to the Mizque valleys. Jaime Bartolli, at that time of Uncia parish, reminds me of a detail which is her all over: at the most unexpected hour and day, she appeared around there with her poncho – and her violin!

>> read the whole post “Xavier Albó writes on Olivia Harris’s life and death”

(Photo: LSE)

Olivia Harris

One of antropologi.info's readers alerted me to the death of anthropologist Olivia Harris. She died suddenly of cancer aged 60 on the morning of 9th April.

Harris is the co-founder of the Anthropology Department at Goldsmiths College (also University…

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Interview with Benedict Anderson: Being a cosmopolitan without needing to travel

During my research for the new overview over open access anthropology journals, I made many great discoveries. I’ll try to present some of them.

One of the discoveries was Invisible Culture. An electronic journal for visual culture. The most recent issue includes an interview with famous Benedict Anderson about colonial cosmopolitism or cosmopolitism from below.

Cosmopolitism does not mean that you have to spend more time in airports than in your own bed. You don’t need to travel at all, Anderson, the author of “Imagined Communities. Reflections on the Origin and Spread of Nationalism” says.

In this interview he takes a different take on this term than in 2005 when I interviewed him. “I haven’t met many cosmopolitans in my life, perhaps no more than five”, he said.

In the interview in Invisible Culture, he tells us the story of Kwee Thiam Tjing, a poor Chinese-Indonesian journalist, in order to explore the role of cosmopolitanism in the life of the “colonial subject”. Kwee lived in Indonesia.

Anderson says:

In terms of colonial cosmopolitanism, I thought it was interesting because this guy was absolutely a cosmopolitan, but he almost never went anywhere—not even to China, as many of his Chinese acquaintances did. So I had to think about cosmopolitanism to talk about Kwee.

Interviewer Cynthia Foo asks Anderson how he would describe Keew as a cosmopolitan.

Anderson answers:

His family had been in Indonesia for 300 years, but Dutch colonial policy had been always, as much as possible, to segregate the Chinese and not let them assimilate with the natives (a policy which was of course quietly resisted). So Kwee was very aware of the fact that he wasn’t a native of the country, although he was extremely patriotic about the country.

He spoke Hokkien, which nobody except the Chinese spoke, as well as Indonesian and Javanese. He started out, really, with 4 languages: he had a home or “in-the-house” language of Hokkien; he spoke Javanese, which is a street language; Dutch he got in school; and Indonesian he learned in his teens, I think, maybe early 20s, because that was the popular medium for writing in newspapers and magazines.

 So you start off with a guy who at 20 is a master of 4 languages, and you’ve got something right there.

The second thing to add was that this was a very rich colony, yet little Holland didn’t have the power to say “only for us,” so all kinds of people came to seek their fortunes: Indians came, Yemenese came, Europeans of different kinds—Germans, Austrians, English, Americans—and so forth. This is why the population was very mixed; there was also a huge migration of natives, mainly Javanese, from the interior where people were looking for better ways to live. The Chinese ghetto system broke down in the 1910s, so, wherever you went, you were running into all kinds of people.





>> read the whole interview

SEE ALSO:

Owen Sichone: Poor African migrants no less cosmopolitan than anthropologists

David Graeber: There never was a West! Democracy as Interstitial Cosmopolitanism

Thomas Hylland Eriksen: Cosmopolitanism is like respecting the ban on smoking in the public

For an Anthropology of Cosmopolitanism

During my research for the new overview over open access anthropology journals, I made many great discoveries. I'll try to present some of them.

One of the discoveries was Invisible Culture. An electronic journal for visual culture. The most recent issue…

Read more

The anthropology of children, war and violence

Baktay trying to sell eggs so that she can buy a notebook

What impact has war on children? What has anthropology to say on this? This autumn I watched the movie “Buddha collapsed out of shame” by the Iranian film maker Hana Makhmalbaf. It tells the story of children who reproduce the violence of the adults. For me, it was the most impressive movie of the film festival Films from the South (Film fra Sør) in Oslo. Makhmalbaf won the Silver Mirror, Films from the South’s main award.

– This is no funny movie. I hope you’ll feel the pain and the suffering, said the 19 year old director before the screening in Oslo.

Five year old Baktay dreams of going to school. But her family is poor. When Baktay finally managed to sell the eggs of the family’s chicken and was able to buy a notebook, she gets attacked by boys who play war where they are the Taliban. The boys rip pages from her book, put a paper bag on her head, thread to stone her and to bury her alive. For girls aren’t allowed to go to school, and they must not show their hair.

In an interview on her own homepage, Hana Makhmalbaf says:

By showing today’s picture of Afghanistan, I tried to depict the effects of the recent years’ violence on the country. So that the adults could see how their behavior affects the younger generation.
(…)
First, it was the Russian communists, then the Taliban showed up, and now the Americans. One was communist, the other Muslim and the last one either atheist or Christian. But they all had one thing common, and that was “Violence”. And this violence has been injected over and over from three different groups into the culture of the people in this country so strongly that you can see it in their children’s play.

"Taliban" boys attack Baktay

“Buddha collapsed out of shame” was reviewed (among others) by The Hollywood Reporter, The Guardian, The Epoch Times and Avuncular American. There are some video clips online as well

The movie reminded me of the thesis by anthropologist Elisabet Eikås about young people trying to rebuilt Afghanistan. Their activism is a continuous struggle with the structures of the society that they tend to reproduce.

In Children, War and Nation: Croatia 1991-4, anthropologist Maja Povrzanovic also writes about how children reproduce the adults’ behavior (in this case the Balkan war) in their daily life:

In winter 1991-2, my son Martin, who was two-and-a-half then, constantly built, ruined, rebuilt and ruined again his Duplo-buildings in a very aggressive way, claiming he was ‘playing Vukovar’. (…) In autumn 1993, in my son’s very first minute at kindergarten, a boy approached him with a toy airplane, making noise and boasting: ‘I am shooting the Serbs!’ On christmas Eve 1993, Martin wanted to decorate our Christmas tree with his toy guns (p84/85).

But it seems that children, violence and war is an underresearched topic.

“Descriptive work on children experience violence, in general, is better developed than theoretical frameworks are to explain the causes or consequences of such violence”, Jill E. Korbin writes in her article “Children, Childhoods, and Violence” in the Annual Review of Anthropology 2003.

She notes that for a long time, children’s own voices and perspectives have been largely absent from the anthropological literature on childhood and violence.

Also in a more recent paper, anthropologist Jason Hart and Bex Tyrer remark that there is a lack of anthropological studies on children and war:

To date, the majority of research on children and war has come from the fields of medicine, psychiatry and psychology. This has included a heavy emphasis on “trauma” and pathology, with a more general body of literature exploring the individual’s physical, emotional and psychological nature of suffering.

Although these issues are obviously very significant, the wider societal dimensions of conflict – namely how war pervades institutions, political structures, culture, economy and communication systems – have been overlooked.

They quote Jo Boyden and Jo de Berry who write:

[War] does not just cause psychosocial and emotional harm, but also attacks the most fundamental conditions of sociality, endangering social allegiances and confidence, and drastically reducing social interaction and trust.

The researchers call for childrens’ participation in the research process:

The involvement of children directly in research activities represents an important move away from traditional approaches, according to which children are solely the objects of enquiry. A growing number of advocates now argue that children’s active participation in research is both a means to improve the quality and relevance of the data and make children themselves more visible within a particular community or within the broader society.

Such participation can also improve a child’s ability to communicate her/his views and acquire new knowledge. In this way participatory research can contribute to children’s empowerment.

Both Hart, Tyrer and Korbin stress that children do not only reproduce what they see and experience. They are not necessarily victims but they are active agents as well. Children’s involvement in political-military action (children as soldiers etc) are not solely the result of compulsion, coercion, and brainwashing. Hart and Tyrer write:

Few authors have shown willingness to consider the possibility that, in some situations, young people may engage with military groups as a reasoned strategy – as the most desirable option within the range of choices available. They may also enrol out of social and political concern.

They conclude:

Without denying the existence of trauma and without refuting the idea that the young may be victimised, we should learn more about the strategies children employ to deal with their adverse circumstances and maintain material, psychological, emotional and physical wellbeing.

While most literature that I’ve found is not accessibe for the public, their paper Research with Children Living in Situations of Armed Conflict: Concepts, Ethics & Methods is freely available. It is one of the Refugee Studies Centre Working Papers

SEE ALSO:

Thesis: The limits of youth activism in Afghanistan

“We want children to be their own ethnographers”

Transforming the Anthropology of Childhood – Anthropology News April

Play as research method – new Anthropology Matters

Conflict Resolution and Anthropology: Why more scholarship on violence than on peace?

Baktay trying to sell eggs so that she can buy a notebook

What impact has war on children? What has anthropology to say on this? This autumn I watched the movie "Buddha collapsed out of shame" by the Iranian film maker Hana Makhmalbaf. It tells the story of children who reproduce the…

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How media covered Claude Lévi-Strauss’ 100th birthday

100 years ago he was born – Claude Lévi-Strauss – one of the most famous and influential anthropologists in the world. A quick Google News search revealed that there are some articles in a some newspapers around the world (not so many in English than in German, though – let alone French I suppose…).

Here is a selection of articles:

100th-Birthday Tributes Pour in for Lévi-Strauss (New York Times 29.11.08)

Patrick Wilcken: The century of Claude Lévi-Strauss (How the great anthropologist, now approaching his 100th birthday, has earned a place in the prestigious Pléiade library – The Times Literary Supplement 29.11.08)

Dan Sperber: Claude Lévi-Strauss at 100: echo of the future (Lévi-Strauss was the pioneer of a true “cognitive anthropology” – OpenDemocracy, 28.11.08)

Lévi-Strauss, a French icon, turns 100 ( France celebrated with films, lectures and free admission to the museum he inspired, the Musée du Quai Branly – International Herald Tribune, 28.11.08)

100 Candles for Claude Levi-Strauss (The Chronicle of Higher Education, 25.11.08)

Anthropologist Claude Levi-Strauss Turns 100 (NPR, 23.11.08)

Benjamin Ivry: Claude of the Jungle. The other Lévi-Strauss turns 100 (The Forward, 6.11.08)

Grand chieftain of anthropology lives to see his centenary: Claude Lévi-Strauss did not see the West as superior (The Independent, 29.11.08)

There many blog posts about Levi-Strauss’ birthday.

The Savage Minds bloggers have collected a large number of Levi-Strauss quotes.

Daniel Miller from Material World has written A tribute to Professor Claude Levi-Strauss. Another Material World-blogger, Laurence Douny, has made a special birthday card for him.

Steve at What Do I Know wrote two posts – no three.

Jason Baird Jackson blogged The Anthropologist as Hero: Claude Lévi-Strauss on his 100th Birthday, and also Maximilian Forte at Open Anthropology says Happy Belated Birthday, Claude Lévi-Strauss

Anthropologist Stephen Chrisomalis has never been much of a fan of Levi-Strauss’ work, but sees the real value of Levi-Strauss’ work “is an attempt (however imperfect) to build anthropological theory through the comparative use of anthropological data”, he writes in his post Structuralism and comparativism

Robert K. Blechman explains Claude Lévi-Strauss’s contribution to Media Ecology

100 years ago he was born - Claude Lévi-Strauss - one of the most famous and influential anthropologists in the world. A quick Google News search revealed that there are some articles in a some newspapers around the world (not…

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George Marcus: "Journals? Who cares?"

(LINKS UPDATED 20.5.2022) When George Marcus, one of the most influential anthropologists, was in Oslo recently, I asked him what he thinks about Open access. His answer surprised me. “Journals? Who cares?”, he replied. There is in his opinion little original thinking in journals, there are no longer exciting debates. “Maybe it’s because I’m getting older”, he said. “I don’t care.” He explained that “journals are meant to establish people”, to advance careers.

George Marcus offered similar pessimistic views in an interview in the journal Cultural Anthropology (subscription needed) in spring. Among other things, he said, that there are “no new ideas in anthropology”.

Maximilian Forte at Open Anthropology does not agree with Marcus and summarizes parts of the interview in his post George Marcus: “No New Ideas” (2.0) & the After-Life of Anthropology (1.1)

I mentioned Forte’s critique. Marcus replied “Of course Forte does not agree. Younger anthropologists are interested in progress and new ideas.”

Additionally, Marcus explained me his vision of the anthropologist as collaborator. Anthropologists should not study other people, but work together with them, and treat them as co-researcher. Nowadays, our informants may be interested in the same questions as the anthropologst, and they might even have studied anthropology as well. Marcus wrote an experimental book about the nobility in Portugal called Ocasião: The Marquis and the Anthropologist, A Collaboration.

George Marcus talkes about these issues in another interview in the Open Access journal After Culture, see Elise McCarthy, Valerie A. Olson: After Writing Culture: an interview with George Marcus.

See also the website of the Center of Ethnography that he has established and the website of the Anthropology of the Contemporary Research Collaboratory where there are lots of papers, among others Marcus’ Notes on the Contemporary Imperative to Collaborate, the Traditional Aesthetics of Fieldwork That Will Not Be Denied, and the Need for Pedagogical Experiment in the Transformation of Anthropology’s Signature Method – check also the 2020 update

George Marcus is best known for the books Writing Culture (edited together with James Clifford) and “Anthropology as a cultural critique” (written together with Michael Fischer)

For those of you who can read Norwegian, there’s an article by me on George Marcus here.

UPDATE: Peter Suber (Open access news) comments:

Did this transcript miss something or did George Marcus miss something? Even if we concede for the sake of argument that there are no new ideas in the field of anthropology, and that journals are more about advancing careers than advancing research, Marcus’ answer was not responsive. Apparently he thinks OA is all about journals, which it isn’t. It’s all about access, which may be through journals or repositories or many other vehicles (like wikis, ebooks, multimedia webcasts, P2P networks, RSS feeds…). It’s as if someone had asked, “What do you think about freedom of speech?” and he answered, “Public speaking? Who cares? It’s all grandstanding and vanity.”

Good point! I have to admit that Marcus was very busy and did not have much time for this interview – and I had lots of questions! We talked just a few minutes on Open Access while we we took the subway from the city up to the university campus at Blindern. He said he admires Chris Kelty’s work on open source and open access, but he does not seem to be up to date in regard to blogging, web2.0 etc (few anthropologists actually are, and most anthropologists have never heard of the Open Access movement)

ANOTHER UPDATE Dorothea Salo does not agree with Peter Suber. Yes, its about journals, she writes.

What is it we’re asking faculty to self-archive? Theses and dissertations, yes; (…) If we weren’t talking about the journal literature, why would repository-rats get so much flak (…) when we take in other things?

So follow Dr. Marcus’s train of thought here: if the journal literature isn’t all it’s cracked up to be, why would he waste time fighting for open access to it? There’s a lot to fight for in the world!

Interesting comment by Chris Kelty on journals:

I think George is right that journals are not where the action is—- and this is related to why I and others are so passionate about open access. Journals are increasingly getting slower, more clogged with submissions, finding it difficult to get reviewers, cash strapped and so on. And at the same time, getting published in a “good” journal (i.e. one with “prestige”) is getting more and more important for people who want permanent jobs in the academy.

the result is that the interesting debates and discussions have moved elsewhere… in some fields (though not anthropology, I fear) they have moved online and into the blogosphere. In others (anthropology I fear) they have retreated into departments and enclaves of other sorts, or have produced and increased sense of alienation from things.

(LINKS UPDATED 20.5.2022) When George Marcus, one of the most influential anthropologists, was in Oslo recently, I asked him what he thinks about Open access. His answer surprised me. "Journals? Who cares?", he replied. There is in his opinion…

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