Posts tagged ‘Online Platform’
All over the world today, we see anthropologists struggling to publish in journals that are ranked highly on global citation indexes. Not every anthropologist in the world has to do this yet, but increasingly anthropologists from East Asia to Eastern Europe to Australia to Latin America are pressured in this way. One problem with this pressure is that the overwhelming majority of journals ranked highly on the global citation indexes are Anglo-American. These are often excellent journals. Still, global anthropologists are thereby in effect sucked back into the realm of Morgan and Tylor: “The West is Best! Conform to its standards or lose your job!”
Is there any way to escape this tyranny of citation indexes? In an immediate sense, no: if your job is on the line, then by all means do your best to publish in these journals, since the alternative may be driving a taxi or starving. From a longer view, though, there are indeed alternatives.
One alternative, if your native language is not English, is to have parallel writing tracks: write the stuff you need for your career in English, for the international journals, and write the stuff that is closest to your heart in your native language. As a Hong Kong ethnographer once told me, “I write articles in English that help my scholarly career but that no one reads; I write books in Chinese that many people read, but that have no relation to my scholarly career….At the end of the day, if I don’t have any journal publications with high impact factors, so what? If people in Hong Kong still read and learn from my writings, I’ll happily close my eyes and go to heaven.”
A second alternative is to write books rather than articles. Books are refereed in a different way than articles: if you can write only 8000 words, then you’ve generally got to conform to Western standards if you seek to publish in the Anglo-American core, but if you write books of 80,000 words, you’ll probably be given more leeway by referees to develop your own arguments and present your own ethnography in full. In our citation-index-driven anthropological world of today, books don’t count as much as articles, but they are read, and may allow you the freedom to be yourself. This is apparent in the books of Scandinavian anthropologists such as Ulf Hannerz and Thomas Hyland Eriksen, who have made their names largely through books published in the Anglo-American core.
A third alternative is more radical: forget about the pressures to write in top-ranked journals, and put yourself on line. Today there are some excellent websites where you can place your work to be read by other anthropologists, websites such as academia.edu and researchgate.edu, among others. Many anthropologists place their previously published work on these sites; but these sites can also be used to forego the publishing process altogether: put your work online instead of at the mercy of a journal. Perhaps the critiques you will receive from on-line readers will be more intellectually trenchant than those you might receive from referees! Don’t take this step if your career is on the line, for it may be suicidal. But if you can afford to, jump in.
Eventually, the world of anthropological publishing, as now driven by citation indexes, will collapse: we will all be on-line. That step will be the single most important step for the creation of a global anthropology. I suspect that won’t come for another twenty or thirty years, though. Meanwhile, let’s all do as much as we can to help erode the power of global citation indexes, which are in effect Morgan and Tylor risen from the dead.
The Chinese University of Hong Kong
6 comments April 12, 2012
Local Arguments for a Global Debate
Guilherme Gitahy de Figueiredo
State University of Amazonas- Brazil
The WCAA initiative in creating this blog is laudable. It is very important that efforts be made to lay the groundwork for global debate in anthropology. However, it is important to know that to achieve this, it is not enough that anthropologists around the world publish in blogs or international journals.
In Brazil the biggest barrier to a global debate is not the language, but an international division of intellectual labor that makes the British, French, and American anthropologies more consumed than discussed. The role of central anthropologies unfortunately still seems to be to establish the premises of Brazilian anthropological work and debate. When these assumptions enter into controversy, these usually occur between followers of different Westerns orientations. Paradoxically, the debate seems more fruitful and creative when the topics are ethnographies of Brazilian themes.
Even when authors decide to counter Western premises with new theories, they are not read or taken seriously among their peers. Of course there are Brazilian theorists who are much celebrated. Numerous efforts have been made to build new schools of thought, consistent with national needs and interests. But a look at the references of Brazilian articles in the best journals would be enough to distinguish a strong tendency to quote Brazilian authors in relation to empirical matters and Western authors for theoretical guidance.
The organization of Brazilian anthropology according to external authors, currents and schools is a practice rooted in the intellectual life of colonial Brazil, when universities and publishers were banned and the new generations had to go and study in European universities. This indeed is not something specific of Brazil but is shared by most countries that were subjected to colonial actions, being accepted and even encouraged by the academies of hegemonic countries. Changing these habits is not easy, because they involve not only scientists. Paradoxically, the colonial customs are part of national history and identity. How can we build a “national” science if our own traditions are colonial? Below is an example taken from contemporary Brazilian research.
According to João Pacheco de Oliveira, concepts formulated by the colonial society and administration — for example the idea of “Indian” — in the conquest of lands and enslavement of black and indigenous peoples have become part of national history and identity by intellectuals and artists from the 19th century. Widely disseminated in schools and media, these ideas became unconscious assumptions that organize new intellectual productions. The proposal of Oliveira is the deconstruction of these ideas through genealogical research and historical anthropology, in collaboration with the peoples whose views are eclipsed by these colonial assumptions.
Perhaps a similar deconstruction should take place globally. The challenges are great and global ethnographic investigations into anthropological practices would be welcome in order to find out their underlying colonial assumptions and mechanisms, and thus begin to explore ways to shape more balanced modes of power in world anthropology.
Argumentos locais para um debate global
Guilherme Gitahy de Figueiredo
Universidade do Estado do Amazonas – Brasil
É louvável a iniciativa da WCAA em criar este blog. É muito importante que iniciativas sejam feitas para se abrir espaços para debates globais na antropologia. Porém, é importante sabermos que para se alcançar isto não basta os antropólogos do mundo postarem em blogs ou publicarem seus artigos em revistas internacionais.
No Brasil a maior barreira para um debate global não é a língua, mas a divisão internacional do trabalho intelectual que faz com que as antropologias francesa, americana e inglesa sejam mais consumidas do que debatidas. O papel das antropologias centrais infelizmente ainda parece ser o de estabelecer as premissas do trabalho e do debate antropológico brasileiro do que o de contribuir com argumentos num diálogo entre iguais. Quando essas premissas são polemizadas, é por conflitos entre os seguidores de diferentes orientações ocidentais. Paradoxalmente o debate parece mais fecundo e criativo quando os tópicos são etnografias de temas brasileiros.
Mesmo quando algum autor decide contrapor novas teorias às premissas ocidentais, dificilmente é lido ou levado a sério entre os seus pares. É claro que existem intelectuais brasileiros, teóricos, muito celebrados. Inúmeros esforços já foram feitos para se construir novas escolas de pensamento, condizentes com as necessidades e interesses nacionais. Mas uma consulta às referências bibliográficas de artigos brasileiros nas melhores revistas seria suficiente para distinguir ali uma forte tendência à citação de autores brasileiros em relação aos referentes empíricos e autores ocidentais para as orientações teóricas.
A organização da antropologia brasileira segundo autores, correntes e escolas externas é um costume enraizado na vida intelectual do Brasil colonial, quando universidades e editoras eram proibidas e as novas gerações tinham que ir estudar nas universidades européias. Isto, aliás, não é algo específico do Brasil, mas compartilhado pela grande maioria dos países que foram objeto de ações coloniais, sendo aceito e até estimulado pelas academias dos países hegemônicos. Mudar esses costumes não é fácil, pois eles não envolvem apenas os cientistas. Paradoxalmente, os costumes coloniais são parte da visão histórica e da identidade nacional. Como construir a ciência “nacional” se nossas tradições próprias são coloniais? Segue abaixo um exemplo retirado de pesquisas brasileiras contemporâneas.
Segundo João Pacheco de Oliveira, conceitos formulados pela sociedade e administração coloniais – por exemplo a idéia de “índio” – em sua conquista de terras e escravização de negro e indígenas se tornaram parte da história e da identidade nacional por obra dos intelectuais e artistas a partir do séc. XIX. Difundidas amplamente em escolas e meios de comunicação, essas idéias tornaram-se premissas inconscientes que organizam novas produções intelectuais. A proposta de Oliveira é a desconstrução dessas idéias através de pesquisas genealógicas e em antropologia histórica, em colaboração com os povos cujos pontos de vista são eclipsados por estas premissas coloniais.
Talvez uma desconstrução similar possa ser feita globalmente. Os desafios são grandes e investigações etnográficas globais sobre as práticas da antropologia seriam bem vindas para se descobrir as suas premissas e mecanismos coloniais subjacentes e, assim, começar a explorar caminhos para formas mais equilibradas de poder na antropologia mundial.
1 comment February 16, 2012
It has long surprised me how anthropologists from different societies don’t argue much. American, or Japanese, or Indian, or Mexican, or Brazilian anthropologists might argue vociferously with one another over anthropological issues because they share a common reference group. But we don’t see, as much as might be expected, arguments between a Japanese, a Mexican, and a Bulgarian anthropologist over the changing meanings of “culture,” the different global impacts of neoliberalism, the different cultural effects of global tourism, nationalisms and how they play out in different societies, and so on. We don’t see many genuinely global arguments.
Why? One major factor is language. English has become the de facto international language, but many anthropologists around the world are far more comfortable writing in their own language. Computer translations may be improving, but have a long way to go before they can enable a truly global anthropological communication. A second reason is the history of the discipline: anthropology over its history has long been largely a matter of those from richer societies investigating those of poorer societies across the globe (or richer members of a given society investigating its poorer, often indigenous members), and so the idea of a global anthropology has taken a long time to fully emerge. Today there remains a power difference in world anthropologies, with an Anglo-American core, and semi-peripheries and peripheries. This power imbalance works against the emergence of a genuinely global anthropology.
But it’s time to overcome this. This blog and forum can maybe serve, in a small way, as a means of overcoming the barriers to global anthropology. Let’s discuss things! Let’s argue! Wherever you are from, write down your opinions on any aspect of anthropology in the world today and send them on, to the e-mail address listed below. We’d love to hear from you and throw your work out there to a global audience! Send us a blog! Register on this WCAA website and give us your comments!
World Council of Anthropological Associations
3 comments January 13, 2012
Greetings Gordon and WCAA Members,
In September I began contributing a monthly column to the American Anthropological Association’s new publication, Anthropology News Online. My column titled J Drive uses the interview format to feature current and recently completed research by junior faculty and scholars worldwide and from various institutional contexts. J Drive gives the featured scholars and me an opportunity to chat about their research, teaching and publications. My own research interests coalesce around media, politics, Gandhi, gender and science in colonial and contemporary India. J Drive brings attention to a broad spectrum of topics and regional contexts. Recent columns included Shao hua Liu’s research on Aids and Leprosy in Taiwan, Lotta Bjorklund Larsen’s project on Svart Arbete and the informal economy in Sweden, and Huong Thu Nguyen’s study of sexual violence in Vietnam. An upcoming column will feature a collaborative research project on the youth and the elderly by anthropologists in Switzerland and Tanzania. With this open-access exchange, I hopeJ Drive will further the inclusion of new voices, emerging ideas and histories of anthropology in the pages ofAnthropology News Online and widen the world anthropologies network. I invite WCAA members, anthropology enthusiasts, students and readers to visit J Drive: A monthly column in Anthropology News Online.
Ritu Gairola Khanduri
Add comment January 12, 2012