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“Minimal willingness to post one’s own work online”, survey by the American Anthropological Association reveals

Here are some interesting findings of a survey by the American Anthropological Association about members’ current practices for communicating electronically about the association and their research. In the anthropological blogosphere, we often wonder about why anthropologists lag behind other scientists in publishing papers online:

“Although there is a wide recognition of the usefulness of posting conference papers and supplementary materials online, there is minimal willingness to post one’s own work, and there is even less willingness to submit online comments on annual meeting papers. This is true regardless of age or employment status of the respondent.

(..)

There is marked interest in annual meeting papers and abstracts being electronically accessible indefinitely, coupled with little interest in the preservation of online bulletin boards and interactive discussion forums for more than four months.

(…)

In terms of who should be permitted access to material related to AAA annual meetings, most believe that session information and abstracts should be made available in searchable format online to the general public. Yet, papers, works-in-progress and comments should be limited to session participants, and perhaps AAA members.

(…)

Results suggest that respondents value the idea of Creative Commons and the Open Access model (such as AnthroCommons); yet, only a third of the respondents who completed this survey, or roughly the number who accessed AnthroCommons, completed this question.”

>> read the whole article in Anthropology News

UPDATE: See Judd Antin’s comments:

“Is there something fundamental about anthropology that makes the discipline averse to an open model? Anthropology is, after all, based on fieldnotes, which are deeply personal, and often private. Maybe these value extend to other forms of writing as well, such as notes, conference papers, and even online comments. Many anthropologists were (and in some cases still are) also indoctrinated with the idea that anthropology is about the lone ethnographer, trudging off into the jungle to find his or her ‘people.’ If anthropologists believe that doing anthropology is a lone enterprise, and further that the product of their work is too deeply personal and individual to share, does that erect an insurmountable barrier to Open Source Anthropology, at least for the foreseeable future?”

>> read the whole post

UPDATE 2: Very interesting inside-information by Alex Golub on Savage Minds. We hear “the native’s point of view” on publishing papers online:

“People like to use email to send papers to each other. Why? Because it’s private, they already know how to use it, they use email as a file system to store, index, and retrieve attachments, they’re not actively interested in adopting new technology for its own sake (if it’s not broken, don’t fix it), and new genres are not obviously sufficiently better than existing onces to induce a switch. In other words, we use email because it is a good tool for the job we want to do.

Why would people be averse to publishing their papers online before the AAA meetings? Two things occur to me here. Come on, folks: we write our papers the night before we give them. (…) Second (and more importantly), conference papers are some of the worst work we produce—they are poorly edited, the citations are often incomplete or wrong, and the arguments we make in them may change over time. (…) Why in the world would we as scholars want these hesitant, initial steps of our thoughts to appear at the top of a Google search for our name?”

>> read Alex Golub’s post on Savage Minds

SEE ALSO

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Open Source Anthropology : Are anthropologists serious about sharing knowledge?

antrpopologi.info Special: Open Access Anthropology

Here are some interesting findings of a survey by the American Anthropological Association about members’ current practices for communicating electronically about the association and their research. In the anthropological blogosphere, we often wonder about why anthropologists lag behind other…

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On Savage Minds: Debate on the Construction of Indigenous Culture by Anthropologists

Early visual anthropologists produced a form of salvage anthropology that uncoupled “traditional” society from any form of change, Patrick Harries (University of Cape Town), writes in an article on the the history of visual anthropology in South Africa. Although almost 100,000 workers from southern Mozambique were employed, not one photograph of a migrant worker appeared in anthropological monographs.

Kerim Friedman tells a similar story on Savage Minds. It’s about Edward S. Curtis’ huge collections of photographs, now digitalised by the Library of Congress.

Friedman quotes Pedro Ponce’s text on Curtis:

“In order to portray traditional customs and dress, Curtis — using techniques accepted by many anthropologists of his day — removed modern clothes and other signs of contemporary life from his pictures. A portrait of a Piegan lodge, for example, originally showed an alarm clock between two seated men. Curtis cut the clock out of the negative and included the retouched image in The North American Indian.”

In a comment, Nancy Leclerc writes about consequences for Indians today:

“Several anthropologists pointed out that the negative judgements of white settlers toward Aboriginals largely stemmed from their perception that members of the latter group were not living up to the ideals of the past, a past that was largely romanticised.”

>> read more on Savage Minds

SEE ALSO:
Salvage Anthropology, photography and racism

Early visual anthropologists produced a form of salvage anthropology that uncoupled "traditional" society from any form of change, Patrick Harries (University of Cape Town), writes in an article on the the history of visual anthropology in South Africa. Although almost…

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Der Widerspenstigen Zähmung: Forschungen zur Regulation der Gefühle

Beim Deutschlandfunk ist ein langer Artikel ueber Gefuehle und derem Zaehmung zu lesen:

Biologie und Kultur, so zeigt sich, wirken eng zusammen. Gefühle sind auch ein Kulturprodukt. Formen des emotionalen Ausdrucks und Kommunizierens müssen gelernt werden. Wie vollzieht sich dieses Lernen und wie regulieren wir dabei die Natur der Gefühle? Wie stark können wir Emotionen überhaupt bewusst kontrollieren und wann geht dabei etwas schief? Seit einigen Jahren haben Wissenschaftler begonnen, sich verstärkt mit diesen Fragen der biokulturellen Gefühlsregulation zu beschäftigen

>> weiter beim Deutschlandfunk

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Beim Deutschlandfunk ist ein langer Artikel ueber Gefuehle und derem Zaehmung zu lesen:

Biologie und Kultur, so zeigt sich, wirken eng zusammen. Gefühle sind auch ein Kulturprodukt. Formen des emotionalen Ausdrucks und Kommunizierens müssen gelernt werden. Wie vollzieht sich dieses Lernen…

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Kein Platz mehr für Ethnologie: Uni Innsbruck stutzt “Orchideenfächer”

An der Universität Innsbruck steht ein Kahlschlag in den Geisteswissenschaften bevor. Im “Entwicklungsplan 2005 – 2010”, der Ende des Monats vom Uni-Rat beschlossen werden soll, ist u.a. für Ethnologie kein Platz mehr. Dies obwohl die Nachfrage nach dem Ethnologie-Studium noch nie so groß gewesen ist wie in den letzten beiden Jahren. Völlig kampflos wollen sich die Studierenden nicht mit den Streichungen abfinden: Die Komparatisten, deren Fach ebenfalls getrichen werden soll, rufen für den 21. September zur Demonstration auf, schreibt der Standard.

>> Stellungnahme der Studentenvertretung

>> mehr Info auf der Homepage der Europaeischen Ethnologie in Innsbruck, inkl Pressespiegel

UPDATE: Studenten protestierten gegen Studien-Streichungen (Tirol.com, 21.9.05)

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An der Universität Innsbruck steht ein Kahlschlag in den Geisteswissenschaften bevor. Im "Entwicklungsplan 2005 - 2010", der Ende des Monats vom Uni-Rat beschlossen werden soll, ist u.a. für Ethnologie kein Platz mehr. Dies obwohl die Nachfrage nach dem Ethnologie-Studium…

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For en antropologi uten radikal annerledeshet

Antatt vi mennesker begynner å bli mer og mer like. Har da antropologien mistet sin oppgave? Er det en forutsetning for antropologien som fag at det fins mennesker som er “radikalt annerledes” enn majoriteten (som f.eks. jegere og sankere i den afrikanske bushen eller uteliggere og andre såkalte subkulturer i vårt eget samfunn)?

Nei, mener sosialantropolog Cicilie Fagerlid i en artikkel i den aktuelle utgaven av Norsk antropologisk tidsskrift. Fagerlid har vært på feltarbeid blant britiske sørasiater i London – blant velstuderte folk, oppdratt i de samme vestlige akademiske tradisjonene som antropologen selv. Fagerlid mener at en slik kontinuitet mellom antropologene og informantene er viktig å dokumentere – ikke bare for å kartlegge verdens mangfold. Den ansporer også til ny teoriutvikling innen antropologi.

Oppmerksomhet rundt overlapping og kontinuitet mellom verdensbilder må være del av det antropologiske prosjektet, mener hun:

Så hvis vi da ikke tar denne strukturalistiske versjonen av menneskelig tekning – altså at all tenkning er grunnet i gjensidig utelukkende kategorier som “vi” og “de andre” – som det hele og fulle fundament for det antropologiske prosjekt, men legger til at ideen om grenseoverskriding – identifikasjon, glidende overganger og delvise overlappinger – også ser ut til å være universelle tankeprosesser, vel så, vips, har vi et nytt epistemologisk grunnlag for kunnskapsproduksjon og verdensanskuelse.

antropologi.info har fått tillatelse fra rettighetshaverne (Cicilie Fagerlid, Norsk antropologisk forening og Universitetsforlaget) til å republisere artikkelen i full lengde.

>> les Cicilie Fagerlids tekst: Antropologi uten radikal annerledeshet. Når informantens og antropologens kunnskapsprosjekter konvergerer

SE OGSÅ:
Fagerlid kritiserer bl.a. Signe Howells definisjon av faget i læreboka “Fjern og nær”. Howell står også bak omstridte endringer i pensumslista ved Sosialantropologisk institutt i Oslo. Hun “ønsker å gi ferske studenter en forståelse av at sosialantropologi i første rekke befatter seg med studiet av ikke-europeiske samfunn og kulturer”, sa hun til Klassekampen nylig. >> les mer

Antatt vi mennesker begynner å bli mer og mer like. Har da antropologien mistet sin oppgave? Er det en forutsetning for antropologien som fag at det fins mennesker som er "radikalt annerledes" enn majoriteten (som f.eks. jegere og sankere i…

Read more