Namasté is no longer just a pleasant Hindi greeting, but an English lexeme; a unit of language in the form of a word or phrase that has become an abstract representation of something other than its literal meaning. In this case, indexing a kind of white piousness that explicitly exoticizes and homogenizes South Asia into a caricature of disembodied Sanskrit words (like Ayurveda and Tantra), yoga poses, and “more authentic” religion all the while making unsubtle nods to imagined noble savagery and imitative ancient wisdom.
Everyday Anthropology
My Stories of Struggle: Anchoring the ‘Personal’ in a Production Preoccupied with the ‘Propriety’ of ‘Science’
I conceive of the ‘personal’ as a reflexive device that is aligned with the outcome of empirically based observation. As I have stated, my awareness of my aversion towards the women I study works as a check on my personal biases and these biases may potentially function as points of access to analytical insight.
Ad-hoc Block: Dystopian Worlds and the War for Advertising
As artificial intelligence and algorithmic surveillance become more ubiquitous, we should really start to think about our relationship, not just to internet tracking and data collection, but to the fundamental relationship between audiences and marketing that these technologies are products of.
Metaphysics Is a Piece of Cake
...time is not natural: it is a social product. A year might be the duration that has elapsed as the Earth circles the sun, but our planet’s orbital position tends to have little bearing on how I conduct myself as a person. However, a New Year’s Eve party? There you’ll see me reflecting, resolving, disclosing, mourning, celebrating, making amends, taking chances, jumping into new beginnings, and, above all, falling back into the same old patterns. Time is made knowable through the procession of meaningful events that we use to punctuate its abstract passage.
A Trinket, a Trifle, and a Novel New Disciple: Fandoms and Consecrated Commodities
Religious commodification is an arena that has gained increasing interest among social scientists, especially where religious symbols and artefacts are being appropriated by both adherents and non-adherents in an attempt to capitalize on growing worldwide markets. In what Sophia Rose Arjana calls the “mystical marketplace,” these objects, many of which are distinctly associated with orientalist versions of Hinduism, Buddhism, and Islam, are stripped of their original contexts and then reimagined as representatives of a kind of timeless, exotic, spirituality to be consumed by economically dominant Westerners. But this short thought-piece is about those consecrated objects whose marketing and sale is what made them sacred in the first place (like the Tibetan Singing Bowls but drawn from Harry Potter and Star Wars rather than the Tripitaka and the Mahayana Sutras). This is about a growing link between religion and fandom and the “ritual objects” that the latter now produces.
If You’re Seeing This, You Are on Ex-Mormon TikTok
You might not realise it, but you probably follow a Mormon lifestyle blogger on social media. It’s an aesthetic: the specific way knee-length dress is paired with an “effortless” messy braid, a yearly snap of pimply-teenagers in wedding dresses, a subtle nod to their children’s names in their Instagram bio, and absolutely no mention of their faith.
Reconnected in a Disconnected World: The Role of Objects in Shaping Practices
Our local streets became our sole stomping ground, yet walking the same route everyday had some unexpected gains. On these very streets, actually on the very ground, something intriguing started to happen.
A Five Course Degustation for the Changing “Australian” Palette
To this day, I love fried Spam and eggs. The crunchy and salty slice of processed mystery meat dipped in just cooked egg yolk is one of my favourite breakfasts. After all, it was the breakfast that I grew up eating on Sunday mornings when we’d all sit around the table and mum would hand out these small rectangles of fried salty goodness. I didn’t think it was that strange till I had a conversation with some of my friends who furrowed their little brows in disapproval, “ew, Spam is gross, it’s like dog food”. I quickly learned that my beloved Spam breakfasts were not as commonplace as they seemed, but rather they were an oddity. In a world of bacon and egg rolls with hash browns, my beloved family breakfasts of Spam and rice were distinctly different.
My Divine Pet Rock
Amusing anecdotes about fieldwork were, from what I could tell, basic currency throughout university halls, on conference panels, and in graduate student lounges. Many of my teachers and advisors had often relayed similar, if self-deprecating, stories about their own spectacular mishaps or moments of levity while working with people in every context imaginable: research participants, colleagues, friends, and community leaders alike. So why then was this reaction to my story so sudden and so visceral?
What Is Your Worth? Re-evaluating Human Work in An Automated Future
A while ago I read something on Twitter that got me thinking. The tweet read something along the lines of: “What kind of sci-fi dystopia are we living in where robots taking all our jobs is considered a problem?” A slightly more positive spin on this is: “The problem isn't that robots are taking over our jobs, the problem is that we've created a world where that's somehow a bad thing.” These feel like somewhat glib responses to increasingly complex questions about inequality and automation; however, what they actually ask are fundamental questions about what we value and how we structure society. In essence: “Why should we work?”
The Familiar Strange 