Mother, mother: On police violence and race in the U.S.
The Huffington Post carried an article discussing recent writings about the problem of policing and race in the U.S. It mentions the work of Christen Smith, professor of anthropology and African and African Diaspora Studies at the University of Texas Austin. She argues that addressing the problem of anti-black police violence also requires taking into account the traumatic and long-term deadly effects on the living, who are often women: “We know from the stories of black mothers who have lost their children to state violence that the lingering anguish of living in the aftermath of police violence kills black women gradually. Depression, suicide, PTSD, heart attacks, strokes and other debilitating mental and physical illnesses are just some of the diseases black women develop as they try to put their lives back together after they lose a child.”
Can cultural “appropriation” ever be called theft?
Hawaii Public Radio reported on Disney’s pulling of its Moana costume for children because of the negative reaction to it as racist and derogatory. The piece quotes Tevita Kā‘ili, associate professor of cultural anthropology and department chair at Brigham Young University Hawai‘i: “This costume should have never been made in the first place…It’s difficult for me to see how Disney can benefit and make a lot of money off of someone else’s culture…Especially someone as significant as Maui.”
The Financial Times reported on continuing efforts in the U.K. and elsewhere by displaced Chagos Islanders to return home and receive compensation for their forced removal fifty years ago. The article provides comments from two cultural anthropologists: David Vine of American University and Sean Carey of Manchester University. “When you tell people about the history, they think it must be something out of the 19th century. They are shocked to hear it happened so relatively recently,” says Vine, author of the book, Island of Shame about Diego Garcia. Carey is quoted as saying: “A lot of the islanders [living in Mauritius] remain at the bottom of the heap…Mauritius is dominated by Indian politicians for whom the issue does not have the same emotional resonance. Even among the local Creole population [Mauritians of African origin], many Chagossians talk about discrimination.”
Fracture Zones in the Eurozone
The Eurasia Review carried an article about the current European refugee crisis. It refers to the refugees in the park in Belgrade as “part of a fracture zone” that is easy to trace; across Greece, Macedonia and Serbia and on through Europe. The article acknowledges cultural anthropologist Carolyn Nordstrom of Notre Dame University as the source of the term fracture zone, in her chapter in the edited book, An Anthropology of War. She wrote that “fracture lines run internationally and follow power abuses, pathological profiteering, institutionalized inequalities, and human rights violations – actions that fill the pockets and secure the dominance of some while damaging the lives of others.” Nordstrom sees the danger of fracture zones in how they institutionalize crisis and make it enduring. Continue reading “anthro in the news 9/7/15”→
UC Berkeley anthropologist Nancy Scheper-Hughes has been honored by the American Anthropological Association with its first ever Anthropology in Public Policy Award for her trailblazing work shedding light on the dark practice of human organ trafficking.
The award, recognizing anthropologists whose work has had a significant and positive influence on government decision-making, was announced at a recent American Anthropological Association conference in Chicago.
In 1999, Scheper-Hughes, director of UC Berkeley’s medical anthropology program, helped found the Berkeley Organs Watch project. It monitors the organ-transplant trade for abuses among the transnational networks that connect patients, transplant surgeons, brokers, medical facilities and live donors, who often live in the poorest parts of the world.
“When I began the Organs Watch project, it was heretical to suggest that human trafficking for organs was not just a hyperbolic metaphor of human exploitation, but was actually happening in many parts of the world,” Scheper-Hughes said in her acceptance remarks.
But the project generated international headlines, particularly as Scheper-Hughes has called for more accountability from the medical profession in the field of medical anthropology. She also has been asked to testify before national and international governmental and medical panels, and has helped law enforcement agencies uncover illicit organs trafficking around the globe.
In recent years, Scheper-Hughes has advised the European Union, the United Nations and the Human Trafficking Office of the World Health Organization. She has also testified before Congress, the Council of Europe and the British House of Lords. In addition, she has consulted on several documentary as well as commercial films exploring organ trafficking.
In accepting the award, the self-proclaimed “agent provocateur” acknowledged that the complex social issues that anthropologists explore often have no single, simple solution, and one answer can prompt a new problem.
“So, yes,” Scheper-Hughes said in her speech, “I did help interrupt kidney trafficking in Moldova, only to have the international brokers use my Organs Watch web site … to set up a robust scheme in illicit transplants using Afro-Brazilian men from the slums of Recife to service Israeli and European transplant tourists to South African hospitals … And, yes, I contributed to the ban on the use of executed prisoners in China as organ suppliers, only to learn that new organ suppliers could be found in China among rural village girls and Vietnamese immigrants.”
Scheper-Hughes said agent provocateurs must continue “to put their bodies, as well as their words, on the line, and work on behalf of communities and populations under siege…”
For more information:
A 2004 story on the UC Berkeley NewsCenter reported on Scheper-Hughes’ transplant investigations in South America and Africa.
A 2007 story posted by UC Berkeley’s Center for Latin America recounted a presentation by Scheper-Hughes on the “medically disappeared” of Argentina during that country’s “Dirty War” of the 1970s and ‘80s.
Where: Congressional Meeting Room South, Capitol Visitors Center
This briefing is part of the monthly briefing series hosted by Sam Farr, Member of Congress, called Latin America on the Rise, which brings in speakers to address issues in the Western Hemisphere.
Latin America struggles with chronic violence and insecurity. In 2012, 1 in 3 citizens reported being impacted by violent crime and 50% perceived a deterioration in security. While insecurity has many manifestations, the presence of landmines in one third of Latin American countries contributes to the face of violence in many parts of the Western Hemisphere.
Colombia alone has the second highest number of landmine victims in the world, surpassed only by Afghanistan. Since 1990, over 10,000 citizens, including nearly 1,000 children, have been wounded or killed by landmines and estimates suggest clearing all the active mines in Colombia could take over a decade.
Colombia is not the only Latin American country affected by landmines. For the seven mine-affected states in the Americas, the context of this violence is a complicated picture of civilian, military, economic, and development factors. Addressing this larger context of violence is essential to resolving the conflicts and insecurity that can result in the use of landmines.
Elizabeth MacNairn, Executive Director, Handicap International
Dr. Suzanne Fiederlein, Associate Director, Center for International Stabilization & Recovery, James Madison University
Beth Cole, Director, Office of Civilian-Military Cooperation, United States Agency for International Development
June Beittel, Analyst in Latin American Affairs, Congressional Research Service
If you have any questions, please contact Caitie Whelan (firstname.lastname@example.org).
HERITAGE 2014 – 4th International Conference on Heritage and Sustainable Development follows the path of the previous editions: it aims at establishing a state of the art event regarding the relationships between forms and kinds of heritage and the framework of sustainable development concepts.
Once again the four dimensions of sustainable development (environment, economics, society and culture) are the pillars of this event, defining a singular approach on how to deal with the specific subject of heritage sustainability. Furthermore, beyond the traditional aspects of heritage preservation and safeguarding, the relevance and significance of the sustainable development concept is to be discussed and scrutinized by some of the most eminent worldwide experts.
Heritage 2014 – 4th International Conference on Heritage and Sustainable Development proposes a global view on how heritage is being contextualized in relation with the four dimensions of sustainable development. What is being done in terms of research, future directions, methodologies, working tools and other significant aspects of both theoretical and field approaches will be the aims of this International Conference. Furthermore, heritage governance, and education are brought into discussion as the key factors for enlightenment of future global strategies for heritage preservation and safeguarding.
A special chapter on Heritage and Cultural Tourism was included in this edition, as cultural tourism became a major theme and a major area of research. Applied field research as well as theoretical approaches are welcome in this special chapter that is meant to be a wide and meaningful forum of debate on this topic.
HERITAGE 2014 is a peer reviewed conference. Abstract submissions are accepted until January 15th.
Visit the conference website for full details about the conference scope, topics and submission procedures here.
· Heritage and governance for sustainability
· Heritage and society
· Heritage and environment
· Heritage and economics
· Heritage and culture
· Heritage and education for the future
· Preservation of historic buildings and structures
· Special Chapter: Heritage and cultural tourism
Secretariat HERITAGE 2014
Green Lines Institute for Sustainable Development
Av. Alcaides de Faria, 377 S12
4750-106 Barcelos, PORTUGAL
Telephone: + 351 253 815 037
My interview with Grace started out light-hearted, as she responded matter-of-factly when I asked her age, that she was exactly fifty-nine and three-quarters. When I asked her to explain why she played bingo, her tone became slightly melancholy. She told me she had moved to Fairfield around nine years before because her husband took a job with the local fire company, and he encouraged her to come to bingo one night when he was working as a volunteer. She was worried that she would not know anyone and would have difficulty making friends, but she quickly met Sue and Darcy, who were sitting next to her then and have continued to do so for the past nine years. The fire department and bingo played integral roles in her and her husband’s life, making it a common sphere of public interaction for them. Unfortunately, Grace’s husband had passed away less than two months before our conversation and she was still quite emotional, her voice quivering when she told me this. Grace still attends bingo because she believes that it “gives balance” to her life during this difficult time; she can rely on bingo as an opportunity to be with her friends, which allows for a break from the stresses of home life (Grace, interviewed 8 April 2013, Fairfield).
While not everyone who plays bingo has a story like Grace’s, her narrative does show some of the unique aspects of bingo which I believe make the game important in two Pennsylvania towns, Fairfield and Bonneauville, and in the lives of the players, many of whom are senior citizens. In small, rural towns with few opportunities for social interaction, the bingo games coordinated by the local fire and EMS organizations provide an ongoing and dependable opportunity for creating and maintaining a social community. Bingo brings the players, mainly the elderly, out of their isolated private spheres and into a stable and reliable public sphere together. Participation in bingo encourages social interaction, allows for the creation and maintenance of friendships, has positive physical and mental health benefits, and brings people together to improve their local community.
There is a distinct lack of attention paid to events like bingo in the anthropology of aging, since this field generally focuses on disconnection seen in events like retirement and death, instead of connection, seen on both a personal and community-wide level in events like bingo. The intrinsic disengagement theory, which posits that old age is a universal time for withdrawal, with three potential circumstances for such disengagement, has been an influential albeit controversial theory. Those scholars who support the first scenario of the intrinsic disengagement theory suggest that society pushes elderly people away and inhibits their ability and opportunities for social interaction as a way to remain engaged (Keith 1980:343). In this thesis, I use bingo to argue against the idea that the elderly choose to accept this disengagement; the other possible circumstances associated with this theory are explained and elaborated in detail on page four. My fieldwork demonstrates that elderly players make a significant effort to attend bingo and value the social connections and interactions this activity provides. Furthermore, I argue that we must nuance our understanding of the processes of disengagement and engagement by considering key contextual factors, including town structure, dependence on automobile use, and cultural values such as independence. I suggest a new approach to the study of social isolation and connection in elderly populations, which is particularly applicable to the elderly living in rural areas.
To begin, I provide a concise history of the anthropology of aging and the prominent theory of intrinsic disengagement in particular. Next, I use ethnographic fieldwork to detail bingo as an event and then to critique intrinsic disengagement, particularly on the issues of social isolation, mobility and American values. I conclude my paper with an analysis of other organizations in Fairfield and Bonneauville that provide opportunities for social interaction in order to establish what is unique about bingo and how it best meets the needs of the community and players, particularly in terms of combating social isolation.