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Corona-Anthropology: We feel safe with "people we know", for the danger always comes from "the others"

Do you wear a mask when you meet your friends? Do you?

Recently I often had to think of an observation of a Twitter user in Germany: She or he realised that people do wear masks in public transport or in supermarkets but showed careless behaviour when they are with people they know: They rarely wear a mask when they are with friends or with colleagues at work.

Today I’ve stumbled upon anthropological research that conforms this observation: In her short article Staying safe in the time of coronavirus: pay attention to ‘the guy you know’ medical anthropologist Lisa J. Hardy writes about her ongoing research on how people in the US experience living during a global pandemic. She and her team bserved the same tendency: People feel safe with people they know, but are scared of people they define as “others”, although people know that “viruses do not travel along lines of familiarity”. Our behaviour is far from logical:

What we are seeing in our data from this project has a twist on the idea of “other.” People are telling themselves stories about the safety of people they know. This means that many people report that they’re doing everything possible to stay safe and, in the next breath, tell us about a party they attended for the holidays with friends and family. “It’s OK,” they say, “we knew everyone there.”

The danger, we tend to think, always comes from “the others”.

Some interviewees in the Southwest told us that they avoid shopping where Indigenous people go because of high rates of Covid-19 on reservations, indicating the kind of racism and avoidance that often comes with contagious disease.

These “sometimes illogical conclusions about other people” are ” not unexpected”, she writes:

Throughout history there have been examples of epidemics and blame. Someone else is often considered to be the vector of disease.

>> read the whole article in StatNews

In her article she also links to a paper she published in the journal Medical Anthropology last September called Connection, Contagion, and COVID-19 where she in the abstract stresses the importance of social science research when dealing with Covid-19:

In the United States people understand the global pandemic not as biology, but as the manifestation of political affiliation, difference, connection, and disconnection. COVID-19 is, according to public perception, dangerous because it maliciously mutates to attack. It is “a guy we don’t know.” Relationships between the mysteriousness of the virus and heightened visibility of longstanding inequality in the United States form new contexts for existing social tensions. (…)

Here I draw on analysis of 50 semi-structured interviews we conducted from March to August of 2020 demonstrating how understandings of the biology of a virus are woven into perceptions of politics, inequality, and the fractures of a divided nation. To understand social and political responses to the global pandemic it is essential that we continue to investigate xenophobia, inequality, and racism alongside the biological impact of SARS-CoV-2.

She also has a nice website with many articles, including creative writing, check www.ljhardy.com

There has already been conducted extremly much anthropological research on Covid-19 / Corona, I have lost the overview, so, for the time being, I just refer to The Anthropology Newspaper on Covid-19 and the coronavirus and also on open access journal articles in The Anthropology Journal Ticker on Covid-19

Do you wear a mask when you meet your friends? Do you?

Recently I often had to think of an observation of a Twitter user in Germany: She or he realised that people do wear masks in public transport or in…

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"Seen from an anthropological view, humanity is at risk of extinction"

What are the connections between climate change, global capitalism, xenophobia and white supremacy? Marc Schuller does in his new book something rather unusual: He asks big questions. Humanity’s Last Stand. Confronting Global Catastrophe is the name of the book that not only analyzes the state of the world but also offers advice about what to do according to an interview on the Northern Illinois University website.

There is a virtual book launch tomorrow 15.1.2021.

It is refreshing to see that Schuller – in contrast to the majority of social scientists – is not afraid of making bold statements.

Asked about the “apocalyptic” title of his book, if “humanity is truly headed toward extinction?” he answers:

Seen from an anthropological view, as a species, the warning signs are clear. This is the mandate of the Anthropocene: Ever more species are becoming extinct, including our closest relatives, primates. As the creators of this catastrophe, we can turn this around but only by taking deadly seriously the existential threats of climate change, proliferating warfare, xenophobia and racism.

Asked about the interconnections between climate change, global capitalism, xenophobia and white supremacy, he explains:

Capitalism was founded on plantation slavery, following Indigenous genocide. Capitalism requires growth at all costs; global capitalism entails colonial expropriation. Resources are taken from colonized peoples to enrich an increasingly small group, which builds literal walls, as well as walls of racism and nationalism, protecting its privilege. Following abolition, fossil fuels replaced slaves’ blood, sweat and tears, heating up the planet.

But there is hope according to him, as “in humanity’s ugliest hours, we have demonstrated our capacity for love, solidarity and justice”.

He suggests cultivating “an anthropological imagination”, which means highlighting the “connections we already have, despite the fog of ideology that keeps us feeling isolated”:

We need to see the human beings behind our food, shelter, electricity and consumer goods. That’s the first step in building a bottom-up platform for making necessary global changes. We will never muster the courage or will while we continue to dehumanize other people and their problems and ignore the consequences of our unsustainable consumption.

>> continue reading the whole interview

In the introduction he explains this concept further:

Before we can act, we need the ability to see how issues such as the Syrian refugee crisis, the mass shootings in Parkland and El Paso, and the rising tide of ultra-right nationalism across Europe and the United States are all connected. Seeing how these global issues are lived and confronted by real, living human beings and how they are connected to other issues and people can be called an “anthropological imagination.”

An anthropological imagination also underscores that these issues are products of human action, and therefore changeable: they are particular local manifestations of the inhumanity of our global political and economic system based on in equality and private profit seeking at the expense of the collective good.

It is clearly an activist book. I am not sure if I like the activist language in some parts of the introduction, though. While I agree with his general message, there is – for my taste – too much “black and white” thinking about who is good and who is bad and too much labelling of people (although he aims for the opposite). But have a look yourself! There is also a useful website about the book with summaries of all chapters including explanations of core concepts, a very good idea!

Schuller has also his own website at http://www.anthropolitics.org/ . He has worked alot within disaster anthropology, especially in Haiti and received the Anthropology in Media Award in 2016:

Schuller embodies the best attributes of the contemporary engaged and activist anthropologist. Last year, he was the recipient of the Margaret Mead Award, presented by the AAA and SfAA. The Anthropology in Media Award similarly honors a scholar who effectively communicates anthropological ideas and research to broad audiences beyond the academy.

His recent project reminds me of an earlier research project by Thomas Hylland Eriksen at the University of Oslo, that I have been involved in as a journalist until 2016: Overheating. The three crises of globalisation: An anthropological history of the early 21st century that explores exactly the same questions. You can read many interviews with the researchers in the News section.

SEE ALSO:

Haiti Earthquake: Worldwide solidarity, a common humanity?

Too engaged anthropology? The Lumpenproletariat on the US-Mexican Border

João Biehl: “Anthropology needs to engage in an activist way”

“Discuss politics!” – How anthropologists in Indonesia engage with the public

“We have a huge responsibility to give back to the places we study from”

The Five Major Challenges for Anthropology

Criticizes “scholarly and political indifference toward the workers’ lives”

Anthropological activism in Pakistan with lullabies

Why was anthropologist Miguel Ángel Gutiérrez Ávila beaten to death?

Iran jails anthropologist for “subversive research”, “seeking cultural changes” and “promoting homosexuality”

What are the connections between climate change, global capitalism, xenophobia and white supremacy? Marc Schuller does in his new book something rather unusual: He asks big questions. Humanity's Last Stand. Confronting Global Catastrophe is the name of the book that…

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Twitter bans Sci-hub: Interests of the publishing mafia more important than access to science

When Twitter announced that it had [suspended Donald Trump’s account](https://www.theatlantic.com/ideas/archive/2021/01/trump-is-banned-who-is-next/617622/), Twitter [also censored](https://torrentfreak.com/sci-hub-founder-criticises-sudden-twitter-ban-over-over-counterfeit-content-210108/) the voice of [Alexandra Elbakyan](https://www.theverge.com/2018/2/8/16985666/alexandra-elbakyan-sci-hub-open-access-science-papers-lawsuit), the 32 year old creator of the probably most cherished website in the global scientific community: [Sci-hub](https://en.wikipedia.org/wiki/Sci-Hub).

This website, as most of you will know, provides free access to paywalled scientific knowledge to anybody – both rich and poor, old or young, man or woman – regardless where on earth they live. The journal Nature listed Elbakyan among [top 10 people that mattered in Science in 2016](https://www.nature.com/news/nature-s-10-1.21157).

But such a person gets – in a world as ours – powerful enemies. For there are lots of men and women who have become richer and richer by selling articles, that scientists write for free, at highest possible prices. They have formed gangs with names as Elsevier or Wiley. Over time, a huge publishing mafia came into existence that threatens university libraries – their main victims – all over the world. For years they have chased the Sci-Hub funder from Kazakhstan, but she has been smarter than all of them.

A few days before Christmas this mafia has launched a new attack, this time with the help from an old buddy, [the American Chemical Society that also opposes the idea of free access to science](https://www.nature.com/articles/445347a). And they thought: Maybe we will be luckier in a different location, India for example? Wouldn’t it be cool, if we could control the whole subcontinent, prevent the whole country from accessing Sci-Hub? And that’s what happened. The gangs [field a lawsuit with the Delhi High Court, asking Indian internet service providers to block Sci-Hub and similar site Libgen](https://torrentfreak.com/sci-hub-libgen-face-isp-blocking-in-india-after-publishers-file-high-court-complaint-201227/).

Will the publishing mafia succeed this time? It does not seem so – although they have found a new buddy: Twitter. [Right after Alexandra Elbakyan posted on Twitter about the danger of being blocked in India and lots of Indian scientists revolted against Elsevier & Co, Twitter suspended her account](https://torrentfreak.com/sci-hub-founder-criticises-sudden-twitter-ban-over-over-counterfeit-content-210108/).

The court, though, listened to the concerns of scientists and [rejected pleas for the sites to blocked immediately and instead ordered pleadings to be completed within the next six weeks](https://torrentfreak.com/judge-sci-hub-blocking-case-important-for-science-community-representations-will-be-heard-210107/).

The scientists wrote in their intervention application:

> “Unfortunately, scientific publication is controlled by an oligopoly of publishers who charge exorbitant fees and practice anti-competitive business models that seriously hamper the ability of the scientific community to access and share research.”

The Delhi Science Forum and the Society for Knowledge Commons argued that [Indian law does not allow the commercialisation of and profiting from scientific knowledge which is a “public resource”](https://www.medianama.com/2021/01/223-libgen-scihub-copyright-case-scientists/).

Indian tech site Medianama also mentions [a statement released on December 29 by the All India People’s Science Network (AIPSN](https://aipsn.net/wp-content/uploads/2020/12/SciHub-AIPSNStatement29Dec2020FinalP.pdf)) where they explain that this in reality is a case against all Indian research scholars:

> The case filed by the copyright holders in Delhi High Court asking for a blanket ban of the sites is not against Sci-Hub and Libgen; it is against the research scholars in this country. Most of whose research would come to a halt if this case by the robber barons of the publishing industry succeeds. It is the future of research in India that is at stake, not Alexandra Elbakyan or Sci-Hub’s future. AIPSN demands that the monopolistic model of access to knowledge be given up and the process of free access to knowledge by the public accepted.

[2,000 researchers, scientists and students from across the country have signed a petition](https://www.hindustantimes.com/cities/academic-publishers-vs-libgen-and-sci-hub-make-research-academic-papers-accessible-to-all-2k-scientists-students-appeal-to-court-govt/story-iid8Q847AQt6O4ZlLM6r8N.html) Sites as LibGen and Sci-Hub do not violate any norm of ethics or intellectual property rights, as the research papers are actually intellectual products of the authors and the institutions, they stressed:

>“Those who produce this knowledge – the authors and reviewers of research papers – are not paid, and yet these publishers make windfall profit of billions of dollars by selling subscriptions to libraries worldwide at exorbitantly inflated rates, which most institutional libraries in India, and even developed countries, cannot afford. Without a subscription, a researcher has to pay between $30 and $50 to download each paper, which most individual Indian researchers cannot afford. Instead of facilitating the flow of research information, these companies are throttling it,”

Anyway, as scholar James Heathers wrote four years ago, [regardless of what anyone thinks, Sci-Hub is going to win](https://medium.com/@jamesheathers/why-sci-hub-will-win-595b53aae9fa). After he explained that academics always had to circumvent the current system he suggests to make the *The Garbage Strike Test*:

> Let’s say all large publishers suddenly refused anyone any access to any of their copyrighted materials at 9am tomorrow morning — what would they be replaced with?

> The answer is a system which differs in almost every respect from the status quo, and one which would start seamlessly and immediately. (…)

> My bold prediction is in about two days, the whole thing would be strongly framed as an opportunity, and various calls for assistance in sticking back together our entire library of knowledge would travel over the whole planet.

> In a fortnight, we would have quasi-formal channels of storing, disseminating, reviewing and publishing information.

> In three months, they would be established, and serious steps would be taken to make sure these channels were never corporatised or exploited ever again.

Also check this Twitter thread:

Sci-hub’s website is still available, there are lots of mirrors, working addresses can always be found at [Sci-hub’s Wikipedia page](https://en.wikipedia.org/wiki/Sci-Hub) and on [Reddit](https://www.reddit.com/r/scihub/) where also a new [uncensorable Sci-Hub site is discussed](https://www.reddit.com/r/scihub/comments/kvb9eu/scihub_moves_to_decentralized_uncensorable_dns/).

**SEE ALSO:**

[Why are academic articles so expensive?](https://www.antropologi.info/blog/anthropology/2012/academic-paywalls)

[“Academic publishers make Murdoch look like a socialist”: A call for action](https://www.antropologi.info/blog/anthropology/2011/academic-publishing)

When Twitter announced that it had suspended Donald Trump's account, Twitter also censored the voice of Alexandra Elbakyan, the 32 year old creator of the probably most cherished website in the global scientific community: Sci-hub.

This website, as most of…

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Anthropologist counters Zoom-fatigue: "Your next video conference might resemble a video game"

Why can we spend hours playing video games while many of us get exhausted by much shorter video-conferences?

That is without doubt no bad question that [the magazine Inverse asks](https://www.inverse.com/innovation/zoom-fatigue). They turn to an anthropologist who has researched our relation to the internet for at least 15 years: [Tom Boellstorff](https://faculty.sites.uci.edu/boellstorff/). In 2007 I wrote about his fieldwork in Second Life about the “virtually human”: [“Second Life is their only chance to participate in religious rituals”](https://www.antropologi.info/blog/anthropology/2007/second_life_is_their_only_chance_to_part).

Now he is part of the research project [Virtual Cultures in Pandemic Times](https://faculty.sites.uci.edu/boellstorff/virtual-cultures-in-pandemic-times/) that explores “how COVID-19 is reshaping online interaction” according to the project website:

> As many have noted, what we call “social distancing” is really physical distancing. Due to the pandemic, an unprecedented number of people have been socializing online, in new ways. Better understanding these new digital cultures will have consequences for COVID prevention: successful physical distancing will rely on new forms of social closeness online. It will also have consequences for everything from work and education to climate change.

[Zoom](https://www.tomsguide.com/news/zoom-security-privacy-woes) and other video conference solutions (including open source alternatives as [Jitsi Meet](https://meet.jit.si) or [Bigbluebutton](https://bigbluebutton.org)) let us constantly stare at many faces that in turn also stare at us. This never happens in real-life conferences and causes what is now coined [“Zoom fatigue”](https://www.bbc.com/worklife/article/20200421-why-zoom-video-chats-are-so-exhausting).

The anthropologist says in the Inverse-interview:

> “Whether it’s a conference or a class… so much of what happens [socially] in these environments has to do with talking in the halls on the way to the bathroom [or] grabbing a cup of coffee. Zoom is almost like a phone call in that sense, where you miss all this other activity, and that’s part of what can make it exhausting for people.”

Boellstorff thinks that there’s much to be learned from video games like [World of Warcraft](https://www.antropologi.info/blog/anthropology/2011/video-games) or [Animal Crossing](https://en.wikipedia.org/wiki/Animal_Crossing_(video_game)) where you are constantly interacting with others in a “more emotionally and psychologically fruitful” way. Game-like video conference platforms, he thinks, are likely to become more popular.

Boellstorff himself has started teaching his courses in Second Life, [as Wired explained in an earlier article](https://www.wired.com/story/zoom-not-cutting-it-virtual-world-online-town/):

> Boellstorff custom-built Anteater [Island] to include an office, spaces for lectures and group projects, areas to hang out, and even a roller coaster. He uses the island in tandem with Zoom for classes, partially because Second Life doesn’t run well on older computers and can’t be accessed from a smartphone. So far, the setup is working well. Being in the same virtual space “does seem to have supported interactions that would not have happened if only using Zoom or a similar conference call program,” he says.

In an [interview with University of California, Irvine News website](https://news.uci.edu/2020/06/01/anteater-island/) he says:

> “We need to get away from talking about the physical world as the real world. Online sociality is a set of cultures that can be just as real as what’s in the physical world.”

Both *Wired* and *Inverse* present some video conference solutions that already incorporate elements from video games: [Kumospace](https://www.kumospace.com) and [Gather Town](https://gather.town) that is based on [Online Town](https://theonline.town).

Gather Town Product Hunt Video

Check Out KumoSpace!

Why can we spend hours playing video games while many of us get exhausted by much shorter video-conferences?

That is without doubt no bad question that the magazine Inverse asks. They turn to an anthropologist who has researched our relation to…

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New anthropology show in Arabic: "Anthropology helps us to understand who exploits us – and who we exploit"

Mai Amer: “I really hope the show encourages viewers to reflecting on and critique certain things they think”. Screenshot from her Facebook page

How can we better understand the world we live in? Not only here in Europe, but also in many Arab countries, many people don’t know what anthropology is and how it can provide them with new perspectives. What to do? In the beginning, there were blogs. Now other kind of media have become popular: podcasts, video channels and shows.

[MadaMasr, my favorite Egyptian news site and magazin, interviews anthropologist Mai Amer](https://madamasr.com/en/2020/12/12/feature/culture/detox-a-tuk-tuk-ride-through-the-world-of-anthropology/), who has created of a new show titled [Tuk Tuk](https://www.facebook.com/watch/248380561859286/277641040341499/) *(El Tok Tok in Arabic)*. Her aim is to make anthropological concepts more accessible for a wider Arabic speaking audience. The show is published on Facebook and produced by [Al-Nahda Scientific and Cultural Association](https://www.cuipcairo.org/en/directory/el-nahda-jesuit-cairo-association-de-la-renaissance-culturelle-et-scientifique).

Three episodes are so far available: a short introduction to anthropology, discussions about the issue of women’s bodies and how culture defines the standards of femininity (including what women should or shouldn’t wear) and a episode about men’s bodies (particularly the use of Viagra and Tramadol). The next episodes will be about social media, popular religious imaginary and [mahraganat](https://en.wikipedia.org/wiki/Mahraganat) – popular Egyptian dance music which is Mai Amer’s special field: She wrote her master’s thesis about Mahraganat songs.

The idea sounds brilliant. She explains in this interview:

With the Tuk Tuk through the old town of Cairo. Photo: Mondo79, flickr

> This season, I hope the show does exactly what the tuk tuk does: you get on and from your seat you watch everything going on outside in that neighborhood you don’t know, while the driver knows everyone and keeps greeting people he passes by. And you’re discovering all this from the perspective of your seat in the tuk tuk — not your car or an Uber with the windows rolled up. The tuk tuk means you’re part of the street.

I also like her definition and view about anthropology. Its role is for her to help us understand “where we stand in life: who exploits us, who we exploit, when we are performing and who we are performing to, and when other people are performing for us.” She wants us to “reflect on and critiquing certain things they think, say or do by posing questions or opening up ideas for discussion”:

> We usually go through life with pre-made judgments, deeply rooted biases and values instilled by the social class in which we were raised. We’re unaware of our privileges, unaware of others’ privileges, and we’re oblivious to our prejudices and how they affect our everyday behavior.

> We don’t realize we are prisoners of ourselves and of our class. So as members of the middle class for instance, we are convinced that rich people are corrupt, the poor are kind, and those who live in the slums are criminals, and so on. We don’t stop to think how the thoughts that were planted in our subconscious so long ago affect our behavior and our whole perspective of life.

> What anthropology does is it reveals all of this to us; how such processes take place. It helps us figure out where we stand in life: who exploits us, who we exploit, when we are performing and who we are performing to, and when other people are performing for us.

In this interview with Mada Masr journalist [Mostafa Mohie](https://madamasr.com/en/contributor/mostafa-mohie/) she also mentions other initiatives that inspired her, among others [Qira2at](https://qira2at.com/category/%D8%A7%D9%84%D8%B9%D9%84%D9%88%D9%85-%D8%A7%D9%84%D8%A5%D9%86%D8%B3%D8%A7%D9%86%D9%8A%D8%A9/) — by Amr Khairy who publishes Arabic translations of important texts in the humanities and social sciences, and another show on Facebook called [Anthropology in Arabic](https://www.facebook.com/AnthropologyBel3araby/) by by Farah Halaba.

Mai Amer is currently working on her PhD on gender in pop songs

[ >> read the whole interview at Mada Masr](https://madamasr.com/en/2020/12/12/feature/culture/detox-a-tuk-tuk-ride-through-the-world-of-anthropology/)

[>> visit Tuk Tuk on Facebook](https://www.facebook.com/watch/248380561859286/277641040341499/)

PS: My Arabic is too poor to understand anything serious, so I am just referring to the Mada Masr interview here.

**SEE ALSO:**

[Interview. Meet Dai Cooper from The Anthropology Song!](https://www.antropologi.info/blog/anthropology/2009/the-anthropology-song-interview-with-dai-cooper)

[Visions of Students Today – More Digital Ethnography](https://www.antropologi.info/blog/anthropology/2011/students)

[Why anthropology fails to arouse interest among the public – Engaging Anthropology (2)](https://www.antropologi.info/blog/anthropology/2005/why_anthropology_fails_to_arouse_interes_2)

[Nancy Scheper-Hughes: Public anthropology through collaboration with journalists](https://www.antropologi.info/blog/anthropology/2009/nancy-scheper-hughes-on-public-anthropology)

[Anthropology and the challenges of sharing knowledge online: Interview with Owen Wiltshire](https://www.antropologi.info/blog/anthropology/2011/owen-wiltshire)

[Keith Hart and Thomas Hylland Eriksen: This is 21st century anthropology](https://www.antropologi.info/blog/anthropology/2007/keith_hart_and_thomas_hylland_eriksen_th)

Mai Amer: "I really hope the show encourages viewers to reflecting on and critique certain things they think". Screenshot from her Facebook page

How can we better understand the world we live in? Not only here in Europe, but also…

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