COVID-19 has prompted a renewed awareness of how we use our bodies under “normal” circumstances. COVID-19 is also demanding that we change our bodily behaviors to prevent the spread of the pandemic. This entails both transforming existing techniques and learning new ones. These hygienic practices are all part of a particular set of bodily techniques that Marcel Mauss called “care of the body,” or prescribed, everyday physical acts that serve to maintain the well-being of individuals and to affirm their belonging within broader social communities.
hot takes
The home, the office and the home-office: What makes it ‘work’?
Yesterday, I started an email to my supervisor with the opener “I am wearing shoes today and it seems to make me more productive. How’s it going in your kitchen-office?”
Taking it Seriously: Comparing COVID-19 to malaria
The situation in which we now find ourselves in the privileged postcolonial West is a new one in the postwar period, but one that is more known to more people across the world, than not known. In these places, people know that caring about your community is often the most rational, logical thing that one can do for survival and well-being. Never is this logic more evident than now.
Beyond the Irish Border: A plague on both my houses in the time of COVID-19
Differing approaches to COVID-19 divided by the rolling hills and windy roads (of which there are many) of one of Europe’s most porous borders, have precipitated a personal sense of panic. To move, to cross at that moment would be to transit between contrasting regimes of existential risk, from caution to putative disregard. It has been hard to bear.
Collecting Relationships: the Phenomenon of Ooshies
Anthropologists have long acknowledged that ownership is a far more complex phenomenon than it seems at first. What on the surface appears to be a relationship between you and an object is actually a relationship between you, the object and everyone else. To borrow David Graeber’s example: “when one buys a car one is not really purchasing the right to use it so much as the right to prevent others from using it”.
“It’s a lot of sand”: An anthropological take on Trump’s Syrian withdrawal
That Syria has “a lot of sand” is meant to stand in for its lack of value. As a place that is sandy, it is not worth US lives; good enough for less valued Syrians and Russians but not good enough for Americans ... But it also got me thinking about a more fundamental question. Why is it that we, in the Anglo-American world, devalue ‘sand’?
The arguments against climbing Uluru… and why people in glass houses shouldn’t throw stones
Author: Dr. Yasmine Musharbash, senior lecturer in anthropology at the Australian National University. The focus of her ethnographic work has been on Warlpiri people living in Yuendumu, in the Northern Territory, Australia. Her interests include the anthropology of the everyday, human/other-than-human interactions, and the anthropology of emotion. Editorial note: On July 15th 2019, an Australian … Continue reading The arguments against climbing Uluru… and why people in glass houses shouldn’t throw stones
Participant Observation from a First-Timer at the AAA Conference 2018, San Jose
This first experience of a really big conference makes me want to go to smaller conferences, where it would be easier to find the people who share my own interests. But it also makes me want to engage with AAA more as an institution. Why isn’t there an interest group for anthropology communications?
Eduardo Viveiros de Castro: “I would like the Museu Nacional to remain as a ruin, a memory of the dead things.”
This week, a translation of an interview between anthropologist Eduardo Viveiros de Castro of the Museu Nacional in Brazil, and journalist Alexandra Prado Coelho.
"My wish, with the rage that we are all feeling, is to leave this ruin as a memento mori, with the memory of the dead, of the dead things, of the dead peoples, of the dead archives, destroyed in this fire.
I would not build in that place. And, above all, I would not attempt to hide, to erase this event, pretending that nothing happened and to try to put there a modern building, a digital museum, an internet museum – I do not doubt that these ideas will come forward. I would like that it remains in ashes, in ruins, only the façade standing, so that all can see and remember. A memorial."
With thanks to Thiago Opperman for the translation.
Does Anthropology Have a Point?
Even as I attempted to (re-)present my research as anthropological, on its journey into the public sphere and a wider audience, it was interpreted and reinterpreted as ‘international relations’. When I was interviewed, I was introduced and thanked as a generic ‘PhD researcher’.
The Familiar Strange 