The Familiar Strange · Ep#106: MeTooAnthro and the Witch Hunt trope Trigger Warning: Please note that this episode makes mention of Sexual Assault and sexual violence. In this episode we walk about MeToo anthropology from the lens of fieldwork and within the academy itself. Familiar Stranger Emma Quilty sat down with anthropologists Holly Walters and … Continue reading Ep#106: MeTooAnthro and the Witch Hunt trope
Academia
Teaching from the Textbooks: An Archaeology of the Current Historical Moment
On the last day of class, my advanced theory students would break up into small groups and each have the option of choosing one such old anthropology textbook from the box of them that I had selected from the shelf. They would then spend the next 15 to 20 minutes exploring the book (looking at the table of contents, skimming chapters, reading the introduction, etc.) in order to answer three basic questions...Truthfully, I have never had quite so much fun, nor gotten so much out of, teaching from a textbook.
Victorian Pseudoscience on a Netflix Budget: “Ancient Apocalypse” and the Paradox of Science Communication Online
As scholars and investigators of conspiracy theory communities have noted, people who cling to these ideas long after they have been demonstrated to be factually false tend to do so for two reasons. One, because the conspiracy theory links them to a community of supportive, like-minded “others” among whom they feel a deep sense of belonging. And two, because it allows them to maintain an identity as the kind of person who knows and understands how the world “really works”.
In University Restructures, is Trauma too Strong a Word?
I would argue that the unhappy academics were creating and adding to what I described in my thesis as affective swirls of discontent, and that they were doing this as a means of bonding, or collective self-comforting. Anthropologist Nigel Thrift (2004), in discussing spatial affect, might argue that these swirls gather momentum, affecting the moods and feelings of others as they circulate. As they get translated into different, perhaps more durable contexts — such as via technologies like online chat and email — the affect begins to bed down into the objects (such as emails, or policies), as well as into the humans, strengthening the network and the feelings of discontent further. This is where collective trauma may become an apt description.
Is Higher Education a “Family-Friendly” Career Choice?
At the end of a day of academic work, you may not want to talk to anybody else, and giving yourself that option is a form of self-care. But that kind of self-care doesn’t help you to play well with others, so it becomes a vexed choice - be a good academic, or a good wife and mother.
Imagining new imaginaries for the university
Are we seeing a shift away from explicitly imagining alternatives to the status quo? Are we even still capable, as a society, of envisaging these alternative imaginaries? There is a ‘discursive regime’ - ie. a way of speaking and discussing ideas that is so pervasive as to become inescapable - at play in discussions of universities (and indeed, the world at large) that precludes the consideration of alternatives to neoliberalisation, marketisation and capitalism more broadly. But systematic application of the imagination can create ideas, and “ideas can change reality, for ideas can turn into reasons for action, which in turn can become causes of change.” (Barnett, 2013, p. 7).
How academic culture gives us permission not to know
Every way of knowing is also a way of not knowing. Privileging one point of view, or one form of evidence, requires the erasure of other ways of perceiving and understanding the world. What do our cultures give us permission not to know? By what means are we permitted to blinker ourselves? And do our cultures ever encourage us to see those truths again?
The neoliberal university is making us sick: Who’s to blame?
Outside the academy, I’m sure the perception remains that academics sit in leather armchairs, gazing out the gilded windows of our ivory towers, thinking all day.
That has not been my experience, nor that of anyone I know.
My colleagues and peers have, however, experienced levels of anxiety and depression that are six times higher than experienced in the general population. They report higher levels of workaholism, the kind that has a negative and unwanted effect on relationships with loved ones. The picture is often even bleaker for women, people of colour, and other non-White, non-middle-class, non-males. So whether you think academics are ‘delicate woeful souls’ or not, it’s difficult to deny that there is a real problem to be tackled here.
Hearing Indigenous Voices
The 27th of May to the 3rd of June is National Reconciliation Week in Australia. Reconciliation, for anthropology, includes reckoning with the discipline’s colonial past, and confronting the ongoing problems within anthropology today. Anthropology and anthropologists have been involved in violence and dispossession against Aboriginal and Torres Strait Islander people. And it is still yet … Continue reading Hearing Indigenous Voices
The Limits of Academic Freedom
We need to acknowledge the role we all play in silencing research. Consider the times we have dismissed a colleague’s idea because it ‘isn’t worth it’, or immediately assumed a paper must be faulty in some way because we don’t like its conclusions.
The Familiar Strange 