Why does anthropology tend to focus on “exotic others”? Why this obsession with Africa? How come calls by well-known anthropologists such as Paul Rabinow to “anthropologize the West seemed to have not brought forth much fruit? How racist is American anthropology?
Kenyan anthropologist Mwenda Ntarangwi discusses those and other questions in his new book Reversed Gaze. An African Ethnography of American Anthropology.
Yes, Ntarangwi has conducted an anthropological study of American anthropology! An important undertaking. He has studied textbooks, ethnographies, coursework, professional meetings, and feedback from colleagues and mentors. He “reverses the gaze”, he stresses: Whereas Western anthropologists often study non-Western cultures, he studies “the Western culture of anthropology”.
He is especially interested in “the cultural and racial biases that shape anthropological study in general”.
In the preface and introduction he writes:
If anthropology truly begins at home as Malinowski states, how come, as I had thus far observed, anthropology tended to focus on the “exotic”? How come only a small percentage of fieldwork and scholarship by Western anthropologists focused on their own cultures, and when they did it was among individuals and communities on the peripheries, their own “exotics” such as those in extreme poverty, in gangs, ad others outside mainstream culture? (…)
This book is a personal journey into the heart of anthropology; representing my own pathways as an African student entering American higher education in the early 1990s that I knew very little about. It is a story about my initial entry into an American academic space very different from my own experience in Kenya, where we followed a British system of education.
It is also a story hemmed within a specific discourse and views about anthropology that can be best represented by remarks from fellow graduate students who wondered what i was doing in a “racist” discipline. (…) Troubled by this label, I consciously embarked on a journey to find more about the discipline.
He critiques dominant tenets of reflexivity, where issues of representation in his opinion are reduced to anthropologists’ writing style, methodological assumptions, and fieldwork locations. Inherent power differences that make it easier for anthropologists to study other people (“studying down”) than to study themselves (“studying up”) are rendered invisible.
Ntarangwi seeks to contribute to the process of “liberating the discipline from the constraints of its colonial legacy and post- or neocolonial predicament”. As long as the bulk of anthropological scholarship comes from Europe and North America and focuses on studying other cultures than their own, the power differentials attendant in anthropology today will endure.
I have just starting to read and took among others a short look at the chapter about the annual meetings of the American Anthropological Association (AAA).
“I believe it is at the AAA meetings that the anthropological ritual of what we do as anthropologists is best performed”, he writes:
Just as America has become an economic and political empire, American anthropology has consolidated a lot of power and in the process has peripheralized other anthropologies, forcing them either to respond to its whims and hegemony or to lose their international presence and appeal. The American Anthropological Association (AAA), I argue, is an important cultural phenomenon that begs for an ethnographic analysis.
It was in 2002, four years after his graduation that Mwenda Ntarangwi attended his first AAA-meeting. It was held in New Orleans. Already at the airport, he realises it is easy to spot anthropologists:
They were dressed casually, many were reading papers, and majority wore some exotic piece of jewelry or clothing that symbolized their field site – either a bracelet from Mexico (…), a necklace from a community in Africa, a tie-dyed shirt, or a multicolored scarf.
His observations from the different sessions he attended remind me of my own impressions: “Conference papers were written to make the presenters sound more profound rather than to communicate ideas”, he writes.
But there were interesting panels as well, among others about “marginalization and exclusion of certain scholars and scholarship on the basis of their race”. There were, he writes, “discussions of how Haitian anthropologists challenged the notion of race but were never “knighted”, as was Franz Boas, simply because they were Black”.
He also attended sessions where the speakers were using data collected ten or twenty years before and yet were speaking of the locals as if representing contemporary practices.
Ntarangwi went to the 2007 annual meeting as well. He was very much interested in seeing how well the meeting itself reflected in its theme “Inclusion, Collaboration, and Engagement.”
I’ll write about it next time. I’ll take the book with me on my short trip to Portugal. I’m leaving tomorrow.
You can read thw first pages of the books on Google Books. Check also Mwenda Ntarangwi’s website.
SEE ALSO:
How can we create a more plural anthropological community?
The Five Major Challenges for Anthropology
The resurgence of African anthropology
“Take care of the different national traditions of anthropology”
“No wonder that anthropology is banished from universities in the ‘decolonized’ world” (updated)
Keith Hart and Thomas Hylland Eriksen: This is 21st century anthropology
