search expand

David Graeber dies aged 59: "One of the most original anthropologists"

A few hours ago I was shocked to read that David Graeber has died. He was only 59 years old. Graeber was one the most known and most original anthropologists in the world. He was one of the leading figures of the Occupy movement and got famous among the general public with his books on Debt and Bullshit Jobs.

There is still no official information about what happened besides from that he died in a hospital, according to his wife who tweeted:

David Graeber has always been one of my favorite anthropologists. I liked the way he combined anthropology with activism and search for alternatives to capitalism and other oppressive ideologies and systems. One of the first pieces I read by him was Fragments of an Anarchist Anthropology. Everytime there was something in the news about him, I was eager to write about it (while I was still active blogging).

David Graeber in 2006.
Photo: Lorenz Khazaleh

My first encounter with him was here on antropologi.info. He commented om some reviews about his Fragments of an Anarchist Anthropology that I linked to and criticized some of his points. Two years later, we met at a conference about anthropology and cosmopolitanism in Britain and chatted a bit about anthropology and the internet and probably also about conference culture. I stíll remember very well that his presentation was one of the highlights, not only because of its content (“Democracy is no Western invention“), but also because of his presentation style. In contrast to most other paper givers, he was actually able to communicate with the audience and use normal language to express complex ideas.

Three years after the conference, in 2009, we ended up in a little fight here on this blog. He had just just signed a petition calling for boycotting Israel and I had blogged about it, using his name in the headline. He did not like this exposure. On the one hand his reaction was surprising, on the other hand it was somehow understandable: His activism had caused him lots of trouble already. A few years before this blog post he was fired from Yale, most likely because of his activism.

The most recent publication by him that I enjoyed is the audio book of his bestseller Bullshit Jobs: A Theory. I listened to it on long walks last summer. “Such a wise book”, I often thought while listening. “You learn so much more than just about the book’s topic. I definitely should blog about it.”

Many more substantial texts have been written about David Graeber’s death already, see among others David Graeber: 1961-2020 by Greg Downey at Neuroanthropology who links to a long post with many videos on the website heavy.com: David Graeber Dead: Anthropologist & Anti-Capitalist Thinker Behind ‘We Are the 99%’ Slogan Dies at 59. Interestingly, all major news sites write about him, see Deutsche Welle: Anthropologist and Occupy activist David Graeber dies or New York Times: David Graeber, Caustic Critic of Inequality, Is Dead at 59 and last time I checked David Graeber, anthropologist and author of Bullshit Jobs, dies aged 59 has been the most read news story on The Guardian.

UPDATES:

Tribute by his friend and anthropologist Vito Laterza on facebook:

Two books stand out from his impressive intellectual production:
– “Debt: the first 5000 years” – a masterly history of debt and how it has been leveraged against people and communities in historical and contemporary perspective.
– “Bullshit jobs: a theory” – a wide-ranging critique of the current system of worth and valuation of jobs that would make you think very differently about the “virtues” of the uncontrolled growth of managerialism and digitalisation in today’s companies and organisations. This work is particularly important to understand the current moment. As David noted in a recent Politico op-ed, the pandemic has clearly shown that those who perform the most important jobs are paid the least.

Anarchist dissident and historian Andrej Grubacic: In loving memory of our friend, comrade, and mentor…David Graeber Including the introduction from the forthcoming Mutual Aid: An Illuminated Factor of Evolution by David Graeber and Andrej Grubačić:

When he died, David had just completed his most recent book, one on which he worked for several years. He teamed up with British archeologist David Wengrow to challenge some of the more stubborn assumptions of mainstream social science. This was one of the most ambitious projects David embarked upon, and it should be published in 2021.

In Memoriam David Graeber by focaalblog with comments by several anthropologists, among others Don Kalb, University of Bergen:

David was the most important anthropologist of his generation and by far its most brilliant and effective public intellectual. He reached wider audiences than anyone of us, possibly even larger than Margaret Mead in anthropology’s heydays. His message was as revolutionary as hers, if not more so. It announced nothing less than an anthropology that would research, critique, and go beyond capitalism.

Or by Alpa Shah, London School of Economics:

I often thought of David Graeber as a genius. But of the many things that David taught me, it was that there is in fact a genius in each of us. We can’t see this because we don’t have the collective structures to realise the brilliance within us, because we live in a world that violently excludes the many, that reserves the acquisition of individual heroism for the few, a world today driven by finance capital.
For David, anthropology was important for it was a means to resurrect other possible more beautiful worlds, imagine societies other than our own exclusive one, figure out the larger implications, and then offer those ideas back to the world for an anti-capitalist politics.

David Graeber’s Strength – beautiful tribute by Olivier Coulaux at the footnotes blog:

In your intellectual life, you can sometimes get lucky, and be pulled into writings that give you the wonderful feeling of being released from your intellectual routines and shackles. Numerous people have seen this rupture as the necessary condition to engage in reflexive work. I remember experiencing this feeling more than a few times during my initiation into anthropology, and Graeber’s oeuvre never failed to make me feel that way.
(…)
What is about Graeber’s work that makes you look at your everyday routine, and that makes you feel like re-discovering it for the first time? And what is it that makes that perspective so important?

A few hours ago I was shocked to read that David Graeber has died. He was only 59 years old. Graeber was one the most known and most original anthropologists in the world. He was one of the leading figures…

Read more

Fredelig revolusjon eller militærkupp? Antropolog kritiserer fordømmelsen av Mali-opprøret

Hvorfor er det internasjonalle samfunn på folkets side i Libanon og Belarus mens det forsvarer regimet i Mali? Sosialantropolog Sten Hagberg fra Uppsala Universitet bidrar i et intervju i Klassekampen med nye perspektiver på hendelsene i Mali. Han har forsket i regionen i lang tid – i Mali siden 2008 og i Burkina Faso i nesten 30 år.

Hva har skjedd i Mali? Etter flere måneder med protester mot regjeringen ble presidenten Ibrahim Boubacar Keita avsatt i forrige uke og militæret tok over. Mens folk flest jublet, førte kuppet til internasjonal fordømmelse fra blant annet FN, Den afrikanske union (AU), USA, den tidligere kolonimakta Frankrike – og Norge.

Til Klassekampen sier antropologen:

– I Mali generelt anser man ikke dette som et statskupp. Militæret grep inn når situasjonen i landet ikke lenger var tålelig. Jeg vil si at militæret handlet på bakgrunn av flere måneder med protester.

Han anser situasjonen som et steg i riktig retning, men man bør likevel være på vakt.

– Det finnes muligheter, og jeg ser ganske positivt på denne situasjonen. Men det er viktig å si at dette også er en farlig situasjon. Det finnes grunner til ikke å gi militæret mer makt, og det burde avholdes valg raskt. Det sivile samfunnet må følge nøye med på hva som skjer framover.

>> les hele saken i Klassekampen

Malian protesters continue mass rally demanding president quits

Så hvorfor denne internasjonale fordømmelsen? Som i flere andre land i Afrika og Midtøsten har Vesten støttet tvilsomme herskere ut fra egeninteresse – i “stabilietens navn” og for å forhinde at folk drar til Europa. I et intervju med Radio France International sier Hagberg at det internasjonale samfunnet har investert “alt” i den gamle presidenten Keita. “Men hvem har betalt prisen?”, spør han. “Det er folket i Mali. Og denne prisen er menneskene ikke lenger villige til å betale.”

I en lengre tekst i GlobalbarMagazine forklarer han bakgrunnen av krisen i Mali. Voldelige rebellgrupper, islamister er en viktig del av problemet, men krisens kjerne er presidentens og regimets vanstyre. Hagberg forklarer også hvorfor han er optimistisk:

Det finns en del tecken som tyder på att det är en fredlig revolution och att den här gången så kommer saker och ting verkligen förändras till det bättre. För det första var övertagandet väl planerat och genomfördes av unga högra officerare som tycks ha färre band till politiker, partier och fraktioner i Bamako. För det andra är det militära övertagande en konsekvens av mer än två månader av folklig mobilisering av M5-RFP [opposisjonen]. Detta har också uttryckts av militärerna i CNSP [som skal opprette et overgangsstyre], samtidigt som det inte förefaller ha varit kontakter innan det militära övertagandet. För det tredje är säkerhetsläget så akut att malierna inser att detta är en chans att avsluta jobbet från revolutionen 1991 då diktatorn Moussa Traoré störtades.

Isteden for å fordømme Mali bør man støtte landet:

Den övergripande frågan som inte bara gäller Mali handlar om hur det internationella samfundet bör agera om vanstyre, misskötsel och straffrihet karakteriserar regimer som visserligen är demokratiskt valda, men som tappat all legitimitet hos medborgarna. Det är ingen överdrift att påstå att de senaste månadernas politiska utveckling i Mali sätter fingret på viktiga frågor för såväl politiska aktörer som biståndsaktörer, både i Afrika och på andra håll i världen. I Mali har säkerhetsproblemen alltför länge behandlats som militära, logistiska och tekniska snarare än sociala och politiska.

Istället för att fördöma och sanktionera Mali på ett sätt som i första hand drabbar vanliga människor skulle det vara väsentligt klokare att stötta landet att ta sig ur den akuta krisen och därmed bidra till att skapa förutsättningar för ”ett nytt Mali”.

>> les hele saken i GlobalbarMagazine

Hagberg er relativt ofte i media og anser det som viktig å stille opp og bidra med antropologisk kunnskap, skriver han på hjemmesiden sin ved Universitetet i Uppsala. Han er også redaktør ved kritisk etnografi – Swedish Journal of Anthropology som ikke bare er open access, men også “aims to foster responsible scholarship with global scope, local relevance and public engagement”. I den første utgaven (2018) skriver han og Jörgen Hellman:

The journal will support the “engaged” and “public” aspects of the discipline to increase the anthropological presence in the current public debates. Such engagements favour collaborative, joint-authorships, e.g. between junior and senior scholars, between scholars from the global North and South, scholars and activists, scholars and professionals. (…) The instant online publication of the journal without any restrictions whatsoever is a concrete way to make ethnographic voices heard well beyond the discipline.

Her finner vi også noen nyere artikler av Hagberg, bl.a. Diaspora-Driven Development and Dispute: Home-Area Associations and Municipal Politics in Mali (skrevet sammen med Bintou Koné) og The Rise and Fall of a Political Party: Handling Political Failure in Municipal Elections in Burkina Faso. Ellers skrev han i 2014 sammen med Gabriella Körling om det å forske i politisk vanskelige tider: Inaccessible Fields: Doing Anthropology in the Malian Political Turmoil (Anthropologie & développement)

SE OGSÅ:

Antropolog Madawi al-Rasheed: Våpeneksport til Saudi-Arabia = krig mot demokratibevegelsen

Antropolog: FN-operasjoner er destruktive

For korte jakker, sterke farger og hår som titter fram: Slik yter iranske kvinner motstand mot regimet

Why social scientists failed to see the Egyptian revolution coming

Thesis: That’s why there is peace

Hvorfor er det internasjonalle samfunn på folkets side i Libanon og Belarus mens det forsvarer regimet i Mali? Sosialantropolog Sten Hagberg fra Uppsala Universitet bidrar i et intervju i Klassekampen med nye perspektiver på hendelsene i Mali. Han har forsket…

Read more

For mer bruk av religion i psykiatrien

Religion kan hjelpe psykisk syke mennesker til å bli frisk igjen. Derfor kan det være en fordel å bruke tro og religiøsitet i større grad i den psykiatriske behandlingen, mener antropolog Ricko Damberg Nissen.

Antropologen har skrevet en doktoravhandling om religionens rolle i psykiatrien.

Han fant ut at religion spiller bare en liten rolle for psykiaterne han snakket med, leser vi på videnskab.dk. Danmark er jo offisielt et sekulært samfunn og de færreste psykiaterne er selv religiøse. Det er heller ikke overraskende at psykiatere kan være fullstendig uinteressert i religion.

Denne holdningen til religion er ifølge antropologen uheldig. Også i offisielt sækulære samfunn er religion viktig for mange mennesker. Samtidig finnes det en del forskning på at troen kan hjelpe til å håndtere sykdom, understreker han:

Det er så nemt at tænke, det er da bare noget pjat med det der religion. At det må man lige lægge på hylden, mens man er indlagt, men for nogle er religion det grundlæggende omdrejningspunkt i hele livet. Selv om man får en psykisk sygdom, er man jo stadig muslim eller kristen eller Jehovas Vidne, også mens man er indlagt. Og der vil ens tro stadig være vigtig for en. I Danmark er religion ekstremt privat, men der er meget forskning, der viser, at positive religiøse tilgange hjælper på recovery.

>> les hele saken på videnskab.dk

Avhandlingen In That Most Secular of Rooms: The Religious Patient in Secular Psychiatry kan lastes ned fra ResearchGate. Dessuten er det flere av hans tidligere artikler tilgjengelig på nett:

Approaching the religious patient in forensic psychiatry, with special focus on ethnic minority patients (skrevet sammen med Frederik Alkier Gildberg og Niels Christian Hvidt)

Psychiatry, a Secular Discipline in a Postsecular World? A Review (skrevet sammen med Frederik Alkier Gildberg og Niels Christian Hvidt)

The Catalogue of Spiritual Care Instruments: A Scoping Review (skrevet sammen med Erik Falkø,Dorte Toudal Viftrup,Elisabeth Assing Hvidt,Jens Søndergaard,Arndt Büssing,Johan Albert Wallin og Niels Christian Hvidt.

SE OGSÅ RELATERTE TIDLIGERE SAKER:

For en kultursensitiv psykiatri: “Hør på syke mennesker!” – Intervju med antropolog Berit Rustand

Doktoravhandling: Tvangen har steget faretruende i norsk psykiatri

Disputas: Leger trenger opplæring i kommunikasjon med pasienter

Antropolog: Sykepleiere må kjenne pasientenes hverdag

AIDS:”Traditional healers are an untapped resource of great potential”

Religion kan hjelpe psykisk syke mennesker til å bli frisk igjen. Derfor kan det være en fordel å bruke tro og religiøsitet i større grad i den psykiatriske behandlingen, mener antropolog Ricko Damberg Nissen.

Antropologen har skrevet en doktoravhandling om religionens…

Read more

The new Anthropology Journal Ticker (beta): Get updated with recent open access journal articles!

How do you stay up to date with the most recent journal articles in anthropology? How do you navigate the growing amount of texts? How do you find something interesting? While most academics might have their own personal routine, there is as far as I know no public overview online.

The overview over Anthropology Open Access Journals is one of the most visited pages on antropologi.info. I recently updated the list and and then used it to create The Anthropology Journal Ticker. This new site displays the most recent articles from more than 80 anthropology open access journals.

screenshot.

Currently it features articles from Mana, Cultural Anthropology, the Journal of Extreme Anthropology, the New Florida Journal of Anthropology, and Anuac on the front page.

Unfortunately I was not able to include all journals. The reason is that the only automated way to create such an overview works via RSS feeds. In the same way I created a few years ago The Anthropology Newspaper that displays the most recent blog posts. While all blogs publish RSS-feeds by default, this is not the case with journals. I found out that around one in three journals lack RSS feeds. But there are ways to create feeds for websites without feeds and I am exploring the options. With the Feed Creator by Fivefilters I was able to add the journals Cultural Anthropology andf Asian Ethnology to the list. RSS Bridge is another tool.

Categorizing the journals is no easy task. So far I only categorized them by language. Many journals are multilingual, though, they post articles in both English and Spanish for example. Selecting the category English will therefore also display posts in Spanish. I will have to find a better solution. As additionaly only very few journals tag their entries, I was looking for other ways to browse the content of this site. A good solution seems to be the Random Posts page. Each time you visit or refresh this page three random articles are displayed. Have a try!

Visit The Anthropology Journal Ticker at https://journals.antropologi.info

This site is work in progress. Let me know if there are journals to add and how to make the site more useful. Thanks!

Thanks to the Corona slowdown, I had time to do some work with antropologi.info – some updates behind the scenes, correcting dead links, working with the layout etc, I hope it stays like that!

SEE ALSO:

Do we (still) need journals?

screenshot

How do you stay up to date with the most recent journal articles in anthropology? How do you navigate the growing amount of texts? How do you find something interesting? While most academics might have their own personal routine,…

Read more

Was haben Corona-Hamsterkäufe mit der AIDS-Epidemie zu tun?


Leergeräumt: Egoistisches Verhalten ist gewöhnlich zu Beginn von Krisen. Foto: bazzadarambler, flickr


Nicht nur Virologen sind bei einem Virusausbruch, wie wir ihn derzeit weltweit erleben, gefragt. Auffallend viele Anthropologen (Ethnologen) sind in den Medien präsent. Wie wichtig es ist, das menschliche Verhalten zu verstehen, haben uns ja u.a. die Hamsterkäufe gezeigt. Warum räumen die Menschen die Supermarktregale leer, horten Klopapier, Dosenspaghetti, Seife und Desinfektionsmittel und lassen somit ihre Mitmenschen leer ausgehen? Ist das Verhalten der Menschen noch schlimmer als der Virus selbst?

Für den Medizinanthropologen Hansjörg Dilger ist dieses egoistisches Verhalten gar nicht überraschend. Es ist typisch für den Anfang von Epidemien. Es gibt sogar ein Fachwort dafür sagt er in einem Interview mit der Welt, und zwar soziale Anomie (ein Begriff vom Soziologen Emile Durkheim).

Dilger erkennt bei Corona Muster, die er von anderen Epidemien kennt, u.a. von der AIDS-Epidemie, über die er viel geforscht hat, erklärt er:

> Gerade zu Beginn einer Epidemie wissen die Menschen nicht genau, ob sie individuell konkret gefährdet sind und wie eine Ansteckung verläuft; gesicherte Erkenntnisse verbreiten sich erst nach und nach. Bis dahin versuchen die meisten erst einmal, ihren eigenen Schutz zu sichern; dann denken sie an ihr unmittelbares Umfeld und erst danach an den Schutz der Gesellschaft als Ganzes. Diese Reaktion findet man eigentlich bei allen Epidemien.

> Ich habe sehr viel zu HIV/Aids im ostafrikanischen Tansania gearbeitet. Dort konnte man sehen, wie gewisse Werte zeitweilig aufgehoben wurden – gerade wenn die Belastungen in den Familien übermäßig waren: Verwandte zogen sich zurück, Patienten blieben auf sich gestellt oder starben sogar alleine. In den Sozialwissenschaften nennt man das "soziale Anomie": Das heißt, dass Regeln, Normen und Verbindlichkeiten unter solchen Bedingungen teilweise oder ganz außer Kraft gesetzt werden – zum Beispiel der ethische Wert einer Gesellschaft, füreinander da zu sein.

Dieses Verhalten hänge auch damit zusammen, dass uns in Mitteleuropa die Erfahrung fehle, wie bedrohlich solch ein Virus werden kann. "Das haben uns andere Länder voraus; nicht nur die asiatischen", sagt er. Bislang sei der reiche Norden von Epidemien eher verschont geblieben: "Von hier aus gesehen waren das letztlich immer die Krankheiten der anderen." Das habe sich völlig verändert.

Eine extreme Gattung der Hamsterkäufer sind die Prepper. Zu ihrem Lebensstil gehört es dazu, sich ständig auf Krisen und Katastrophen vorzubereiten. Julian Genner vom Institut für Kulturanthropologie und Europäische Ethnologie der Universität Freiburg studiert dieses Phänomen. Ihnen geht es nicht nur um Klopapier, sondern auch um das Horten von Ausrüstungsgegenstände wie Gaskocher, Kerzen, Outdoor-Ausrüstungen und Rucksäcke, um gegebenenfalls schnell aus dem Krisengebiet fliehen zu können, infolge einer Medienmitteilung. „Die Popularität dieses Trends passt in eine Zeit, in der viele Menschen eher pessimistisch in die Zukunft blicken“, sagt er.

Die Prepper sind ihm zufolge jedoch nicht für die leeren Supermarktregalen verantwortlich, wie wir im Interview mit der Stuttgarter Zeitung erfahren:

> Sicher haben manche Prepper jetzt auch aufgestockt. Aber die meisten lehnen sich zurück und sagen: Ich habe keine Panik. Ich habe von allem genug zu Hause. Ich muss mich jetzt nicht in die Schlange stellen. Ich kann ganz gelassen abwarten, ob die Ausgangssperre kommt. (…)
> Diese Leute sagen, Vorbereitung ist eine Form gesellschaftlichen Engagements. Wären alle vorbereitet, müsste jetzt niemand Hamsterkäufe tätigen. Diese Leute sehen Preppen als Beitrag zum Funktionieren der Gesellschaft. (…)
> Manche bezeichnen sich ohnehin lieber als Krisenvorsorger. Diejenigen, die es ernst nehmen, grenzen sich von denen ab, die nur hamstern oder sinnlos Dinge anhäufen. Vielen, mit denen ich spreche, ist es wichtig, dass es sich um eine kontinuierliche Auseinandersetzung handelt, dass man Vorräte ständig erweitert oder optimiert, Listen führt und Konserven an der Verfallsgrenze wieder in den Alltag integriert und verbraucht. Und dass man sich überlegt, welche Fähigkeiten man sich noch aneignen sollte: Erste Hilfe, Selbstverteidigung, Feuermachen. Das ist eine echte Freizeitbeschäftigung.

Beide Interviews haben die Medien hinter einer Bezahlschranke versteckt. Ich frage mich: Sollte man sein Wissen mit Akteuren teilen, die es nicht der Allgemeinheit zur Verfügung stellen? Wer übrigens einen Bibliotheksausweis hat, kann die Artikel über genios.de lesen.

Ein weiteres Interview mit Hansjörg Dilger gibt es u.a. in der Zeit, wo er vor Klischees über "die Chinesen" oder "die Asiaten" warnt. Auf dem Blog medizinethnologie.net ist er mit seinen Mitstreitern auch aktiv. Dort sind bereits mehrere Corona Beiträge erschienen. Zum Hören gibt es ein Interview mit ihm im Deutschlandfunk.

UPDATE

Noch ein Ethnologe studiert Prepper: SRF interviewt den Ethnologen Bradley Garrett

SIEHE AUCH:

Der Wert ethnologischer Krankenhausforschung

Interview mit Verena Keck: "Ethnologen notwendig in der AIDS-Bekaempfung"

Why we need more disaster anthropology

Leergeräumt: Egoistisches Verhalten ist gewöhnlich zu Beginn von Krisen. Foto: bazzadarambler, flickr

Nicht nur Virologen sind bei einem Virusausbruch, wie wir ihn derzeit weltweit erleben, gefragt. Auffallend viele Anthropologen (Ethnologen) sind in den Medien präsent. Wie wichtig es ist, das menschliche…

Read more