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Anthropology of Trash: An anthropologist as garbage collector

After two years of persuading New York City officials, anthropologist Robin Nagle began her job as garbage collector. She has many concerns about garbage, but she is most concerned about trash collectors, she told the student newspaper The Brown and White: What is it like to wear the uniform? How are you treated when you are in that field in New York City? Are you proud of it or ashamed of it?” She found that while working on the job, “You are very much invisible once you put on the uniform.” >> read the whole story

When she recently gave a series of talks, she wore garments she had plucked from the trash. She said:

The most important uniformed force on the streets of New York is sanitation. But when you look at literature on urban studies, urban anthropology, planning and things like that, there’s nothing about sanitation workers as a workforce, as a community, as a group of people with a civic identity.

>> read more in WasteAge

In her weeklong diary of her work as sanitation worker she writes:

Sanitation workers will learn to read a neighborhood more closely than the most sophisticated sociologist just by observing what it discards, but no one will care about their insights. In fact, no one will care much about them at all, and I want to shield them from this insult most of all.

SEE ALSO:

Robin Nagle: Why We Love to Hate San Men: San men and their work suggest that anything, any object, no matter how laden with what kinds of meaning, can become trash.

The Anthropology of Trash – Nagle’s course materials

After two years of persuading New York City officials, anthropologist Robin Nagle began her job as garbage collector. She has many concerns about garbage, but she is most concerned about trash collectors, she told the student newspaper The Brown and…

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Cultural Backstreet Tours: Explore your town with anthropologists!

An extinct fishing village, the Polish flats, German Heritage, the Homeless of Southeastern Winsconsin, and the African American neighborhood of Bronzeville: Anthropologists offer Cultural backstreet tours! (source).

These tours are arranged by Urban Anthropology Inc. (UrbAn), an American non-profit organization, “a community based membership association dedicated to the celebration of cultural diversity and a holistic approach to urban problem-solving”. Their website provides lots of information incl presentation of the tour guides and their study on homeless people

SEE ALSO:
Urban anthropology Inc. shares stories of Milwaukee’s homeless people

An extinct fishing village, the Polish flats, German Heritage, the Homeless of Southeastern Winsconsin, and the African American neighborhood of Bronzeville: Anthropologists offer Cultural backstreet tours! (source).

These tours are arranged by Urban Anthropology Inc. (UrbAn), an American non-profit organization,…

Read more

Some new ethnographies (Book reviews)

The Canadian Review of Sociology and Anthropology has published several new book reviews on its website:

Marc Augé: Oblivion
The French anthropologist breaks new ground introducing the theme of Oblivion (Les formes de l’oubli) – a challenging reflection on memory and forgetting. Through rites, oblivion also structures the relationship between past, present, and future. >> whole review

Denise Brennan: What’s Love Got to Do With It? Transnational Desires and Sex Tourism in the Dominican Republic
In this well-written and compelling ethnography, Denise Brennan examines the “sexscape” of Sosúa, a Dominican Republic beach town. As an ethnography of a tourist “sexscape”, the book makes its substantial contribution to studies of transnationalism >> whole review

Aisha Khan: Callaloo Nation: Metaphors of Race and Religious Identity among South Asians in Trinidad
We read some wonderfully complex family histories (pp. 78-83) showing that neighborhoods, families, and even households, are often comprised of Hindus, Muslims, and even various sorts of Christians, all “living good together.” This is hardy ethnography: finely grained descriptions of the quotidian analyzed with sophisticated theory. >> whole review

Richard Daly, Our Box was Full: An Ethnography for the Delgamuukw Plaintiffs
At the core of the issue is identity and pre-eminence in regards to First Nations self-governance and land. Also, the argument that Daly puts forth regarding the need for this ethnography and its effect in the Canadian courtroom situates the dilemma of being an anthropologist (i.e. someone on the other side) and serving as an “expert” witness for the plaintiffs. >> whole review

>> overview over all reviews

The Canadian Review of Sociology and Anthropology has published several new book reviews on its website:

Marc Augé: Oblivion
The French anthropologist breaks new ground introducing the theme of Oblivion (Les formes de l’oubli) – a challenging reflection on memory and forgetting.…

Read more

Katrina disaster has roots in 1700s / Earthquake disaster in South Asia man-made

As noted before, disasters have their cultural aspects: Disasters are embedded in cultural practices of societies. “Disasters do not just happen.”

Anthropologist Anthony Oliver-Smith says in an interview about the earthquake in South Asia:

People often believe that nearly all environmental disasters are natural disasters when in fact many are the result of human actions, such as unsustainable use of natural resources. Even in the case of the recent earthquake in Pakistan, the majority of the deaths and displaced people can be attributed to the failure of building structures and their location.

>> read more at World Business Council for Sustainable Development

A recent expert panel at Louisiana State University stated that the Katrina disaster actually has roots in 1700 when the French settlers started building levees in an attempt to stop flooding from the Mississippi River. Hurricane Katrina’s effects are the consequences of natural forces combined with the way people have engineered the landscape as far back as the early 1700s:

“It was not just a meteorological event, it was a social event as well,” said Craig Colten, professor of geography at LSU.

John Pine, interim chair of LSU’s department of geography and anthropology, said rebuilding will need to include recognizing how people have changed the landscape around New Orleans and how that could affect flooding and storm damage in the future. In doing that, he said, it’s important to include the unique culture and heritage of neighborhoods instead of imposing outside ideas on people.

Helen Regis, associate professor of anthropology, agreed.

“The people who live in New Orleans are the main experts on how to rebuild,” Regis said.

>> read more in The Advocate (Louisiana) (copy of article)

SEE ALSO

The Anthropology of Disaster – Anthropologists on Katrina

“Disasters do not just happen” – The Anthropology of Disaster (2)

New website: Understanding Katrina: Perspectives from the Social Sciences

Globalvoices: South Asian earthquake blogging highlights

South Asia Quake Help Blog

As noted before, disasters have their cultural aspects: Disasters are embedded in cultural practices of societies. "Disasters do not just happen."

Anthropologist Anthony Oliver-Smith says in an interview about the earthquake in South Asia:

People often believe that nearly all environmental…

Read more

“Aboriginal knowledge is science”

10 aboriginal and four non-aboriginal graduate students from the University of Victoria (British Columbia, Canada) are working with First Nations elders, community leaders and educators to identify science content elements of aboriginal knowledge and determine the most culturally appropriate and effective ways of teaching and learning science, according to University paper The Ring:

Using case studies, field studies, surveys, informal interviews and ethnography (such as elder circles, songs and traditional stories) the graduate students are investigating topics as wide-ranging as how elders transmit ecological knowledge and wisdom, how science is taught through traditional storytelling, and how to use digital video as a learning tool for retaining and transferring aboriginal knowledge.

“The big, central questions here are what is science, and is aboriginal knowledge science? We’re saying it is science, and that every culture has its own science. Right now, there’s a complete blank—traditional knowledge is not only devalued, for most teachers it doesn’t exist”, Gloria Snively, associate professor of science, environmental and marine education, says.

>> read the whole story

UPDATE. Comment by Kerim Friedman:

How can we keep creationism out of our science classrooms if we simultaneously embrace “aboriginal science”? The answer is we can’t.

(…)

It is true that many things aborigines know through their traditional forms of knowledge have, in fact, been proven to coincide with scientific knowledge as well. But some have not. This alone shows that traditional forms of knowledge can never be coterminous with science.

(…)

The solution to the relative status of traditional knowledge compared to science is not to simply label knowledge as “science.” It is to find ways create space within which it can find legitimate expression in our society and be accorded a status other than “superstition.” It is also to better educate people about scientific knowledge and its limits, so that all citizens can better distinguish between good and bad science.

>> read Kerim’s post and the discussion on Savage Minds

SEE ALSO:

Indigenous Peoples’ Day: New Universities for a Multicultural Mexico

New Research Study about Traditional Folk Knowledge related to Plants in Albania

Local taboos could save the seas

10 aboriginal and four non-aboriginal graduate students from the University of Victoria (British Columbia, Canada) are working with First Nations elders, community leaders and educators to identify science content elements of aboriginal knowledge and determine the most culturally appropriate and…

Read more