Troubled landscapes,troubling anthropology: co‐presence,necessity, and the making of ethnographic knowledge

If ‘co‐presence is a condition of [anthropological] inquiry’ (Fabian), what sort of knowledge does it produce? I explore this question through an ethnography of a ‘troubled landscape’ in Malaysian Borneo: a lush, hilly region that has been the site of a dam construction and resettlement project since the late 2000s. My article uses the notion of co‐presence as both a lens through which to explore the predicaments of the four small communities affected by the scheme and a reflexive device that underscores the embeddedness of the ethnographic encounter in a larger relational field – one characterized as much by chance and necessity as it is by anthropologists’ intellectual agendas. In the process, I seek to trouble some of the methodological and ethical issues posed by anthropology's recent ‘ontological turn’, notably the long‐standing questions of what it means to ‘take seriously’ and how ethnography and the ethnographer are implicated in this project.     

Hacking anthropology

This essay outlines how the ‘hack’ might offer a model for anthropological research in the face of the distributed relations evidenced by digital data. The argument builds on fieldwork with citizens and activists and looks at their attempts to understand and make use of the data produced by energy sensors and monitors. Drawing on their experiences, I suggest that ‘the hack’ emerges as an important form of practice that helps people navigate the place of data in social relations. Taking the hack not just as ethnographic observation but also as a methodological proposition, I use my ethnographic material on the practice of the hack to reconsider the anthropological challenge of doing ethnography of processes that are only perceptible through numerical or digital data. To explore the value of the hack for anthropology, I introduce an example of an attempt to do ethnography in the mode of the hack. The essay ends with reflections on how the hack might provide us with new ways of getting to grips with the anthropological implications of systemic and emergent relations that are both brought to light and remade through data.     

Wild-ing the Ethnography of Conservation: Writing Nature’s Value and Agency In

When reading ethnographic literature on nature conservation, one may wonder: where has nature gone? Social anthropologists have written nuanced ethnographies of how the environmental projects of governments and transnational NGOs encounter, dispossess, clash culturally with, and try to govern native people across the world. Yet, these diverse ethnographies often say little about what motivates those encounters firstly: local and global nature, especially wildlife, plants, and the planet’s ecological crisis. Thus, this paper seeks ways how ethnographic writing on conservation practice could better reflect that the planet’s many self-willed, struggling, and valued non-humans, too, enter conservation’s encounters. To find paths toward such a ‘wild-ing’ of ethnography, the paper locates and reviews disparate materials from across the social-anthropological literature on biodiversity conservation. The review is structured through three questions: How does and could the ethnography of conservation represent nature’s value? How can it show that animals, plants, and other nature make and meet worlds? How can it incorporate natural science data about non-human worlds and ecological crisis? Altogether, we understand nature conservation clearer through the interdisciplinary and more-than-human ethnography of world-making encounters. Such wilder ethnography may also better connect people’s suffering and nature’s vanishing – as problems both for anthropology and conservation science.     

From connection to contagion

This essay proposes that we ‘think data’ with a complex legacy of work, once disavowed and now resurgent in social theory, on crowd formations. I propose this move because social media platforms’ mobilization of data – the extractions, ever-shifting reaggregations, and micro-targeting, on the one hand, and our engagements, re-tweets, acts of sharing, and production of virality, on the other – has fuelled such anxious concern about the very things that animated much crowd theory in the first place. Key among these concerns are the force of emotional contagion and the threat of social dissolution; the composition of ‘the social’ by elements that well exceed the human; and pressing questions about the media through which energetic forces travel, often with lightning speed. What questions might be enabled by attending to the resonance between crowd theory's ‘anti-liberal’ preoccupations and contemporary concerns over how social media platforms crowd us?     

The intimate arctic: An early anthropologist's diary in the strict sense of the term

A lively debate has taken place in anthropology in recent years on field‐work and its representation in ethnographic accounts. At the same time, historians and cultural critics have dissected the ideology and rhetoric of early explorations. Here I examine the writings of the anthropologist and explorer Vilhjalmur Stefans‐son (1879–1962) in the light of current debates about textual representation, drawing upon recent discussions of ethnography, gender, and the power relations of early twentieth‐century explorations. Stefansson went on lengthy expeditions into the Alaskan and Canadian Arctic and wrote extensively on his encounters with indigenous groups, I argue that while Stefansson was a perceptive ethnographer and explorer, he was silent in both his publications and his diaries about important aspects pertaining to his fieldwork, in particular the ethnographic contributions of his Inuit companions and his intimate relations with a native woman named Pannigabluk. This silence, I suggest, contradicts the narrative trope Stefansson generally adopted, summed up in his concept of the friendly Arctic’     

Animals and the Limits of Ethnography

Is ethnography (as constituted in the social sciences) a reliable method with which to understand interspecies intersubjectivity? Can a method that has become a cornerstone approach to a qualitative understanding of humans for more than a century interrogate the social ties between humans and animals? Will it illuminate the similarities and differences between humans and their animal familiars? Using a programmatic approach to ethnography, and drawing on lessons from cyber ethnography, this article examines the challenges facing an ethnography that takes animals seriously as social beings and ethnographic subjects. The ability of ethnography to deliver a faithful portrait of being relies in large part on the communicative trust developed between ethnographers and their participants and interlocutors; it lies in the quality of the intersubjective exchange. Communicative intersubjective trust is both the paragon quality one wants in ethnographic social exchange and the most ill-defined and difficult to ascertain. So much ethnographic authority is underpinned by the hope that ethnographers have understood the people they work with in their terms and can faithfully re-present and interpret that world view. This article argues that the tricky and ambiguous business of intersubjective exchange poses important methodological questions for anthrozoology.     

The Reprise of Malinowski

ABSTRACT

Ways of Baloma is a deliberate attempt to move Anthropology as a discipline by means of a new account of a classic locale for the practice. How does it manage this purpose? This essay evaluates Mosko’s attempt from the perspective of another ethnographer with long-term ethnographic research in the Kula Ring. Paradoxes abound in the book and are featured in this review. For while Malinowski’s theoretical pronouncements quickly lost their significance for most anthropologists, his Trobriand ethnography became a model in its own right. And it is this model Mosko attempts to hold up for review and revision based on his view of the contemporary theoretical state of the art. This review outlines some of the strategies and ideas, as well as the regional locale, Mosko deploys in an attempt to make a new Trobriand ethnography a model for anthropological analysis.     

Equivocal locations: being ‘red’ in ‘Red Bologna’

This article addresses a classic ethnographic problem in the study of Italy: how is it that people can subscribe simultaneously to seemingly contradictory ideologies, such as Catholicism and Communism? It does so by describing examples from Italy's ‘showcase city’ of the left, ‘Red Bologna’, in which to be ‘red’ is ubiquitous but each person's ‘red’ is a different thing: being ‘red’ (differently) is the idiom in which real political distinctions are expressed over issues like religion or immigration. In parallel, I discuss the relationship between the ‘field’ as a location and the ‘field’ as a conceptual topic. My account replicates internal ethnographic differences at the analytical level by highlighting the differences between being left‐wing in Bologna and its meaning as a concept in anthropology. Hence the ‘equivocal location’: a field‐site that is productively different, from what an inexperienced ethnographer expected from it, from conceptual discussions in anthropology, and from itself.     

Ethnography,Advocacy and Feminism: A Volatile Mix. A View from a Reading of Diane Bell's Ngarrindjeri Wurruwarrin

Ethnography may lie at the heart of anthropological methodology but its claims are contested. Feminist anthropologists in particular have debated the challenges a critical academic discipline poses for a consciously politicised positioning of the ethnographer, examining the constraints this might impose on the ethnographic project. Such dilemmas are compounded in the context of advocacy work. This critique of a feminist ethnography (Diane Bell's Ngarrindjeri Wurruwarrin), which emerged from advocacy work in a litigious Australian context, suggests that the truth demands of advocacy work sit uneasily with both the partiality of critical ethnography and the politics of the feminist project.     

Interactants and activities on Facebook,Instagram, and Twitter: Associations between social media use and social adjustment to college

ABSTRACT

Research shows use of social media (SM) has important implications for college adjustment. However, most studies only focused on Facebook and did not attend to specific use patterns. Drawing on the activity-audience framework of social media use and literature of college adjustment, we examined the associations between use of Facebook, Instagram, and Twitter and college social adjustment. Regression and cluster analyses of survey data from 257 undergraduates (M_age?=?19.48) showed that SM interactants had stronger and more consistent associations with social adjustment than did activities. Using Facebook and Instagram with on-campus friends and family were related to better social adjustment; using Instagram with strangers was related to poorer adjustment. Students who frequently used all three SM to interact with off-campus friends were less adjusted than those who rarely used the platforms to interact with strangers. Some associations were moderated by SM activities. Implications of college students’ development in the digital age are discussed.     

Ethnography and the Meta-Narratives of Modernity

Current attempts to increase the relevance of sociocultural anthropology encourage anthropologists to engage in the study of modernity. In this discourse dominated by sociologists, the contribution of anthropology is often to reveal cultural diversity in globalization, leading to the notion of multiple modernities. Yet such ethnographic accounts draw upon familiar sociological abstractions such as time-space compression, commodification, individualization, disenchantment, and reenchantment. This article shows how an underlying meta-narrative preempts social scientific argument by making shifts in analytical scales look natural, as in the alleged need to "situate" the particular in "wider" contexts. This analytical procedure undermines what is unique in the ethnographic method-its reflexivity, which gives subjects authority in determining the contexts of their beliefs and practices. Two ethnographic case studies are presented to support this argument, one from Melanesia on current interests in white people, money, and consumption and the other from Africa on born-again Christianity and individuality. The article ends by reflecting not only on the limits of metropolitan meta-narratives in returning relevance to anthropology but also on the contemporary conditions of academic work that undermine the knowledge practices of ethnography and render such meta-narratives plausible.     

Between Religion and Desire: Being Muslim and Gay in Indonesia

Thousands of Indonesian men now identify as both "gay" and "Muslim." How do these men understand the relationship between religion and sexuality? How do these understandings reflect the fact that they live in the nation that is home to more Muslims than any other? In this article, I address questions such as these through an ethnographic study of gay Muslims. I argue that dominant social norms render being gay and being Muslim "ungrammatical" with each other in the public sphere that is crucial to Muslim life in Indonesia. Through examining doctrine, interpretation, and community, I explore how gay Muslim subjectivity takes form in this incommensurability between religion and desire.     

New conservation opportunities: Using citizen science in monitoring non-native species in Neotropical region

The combination of highly equipped smartphones, with the increased use of social media, has offered a wide database. Given this, citizen science can be used to record and monitor non-native fish fauna, target new samples and collaborate with monitoring occurrences in new areas. We aimed to demonstrate the efficiency of social media in citizen science as a tool to cooperate with monitoring studies of non-native species. Consequently, we determined the occurrence points of S. brasiliensis in the Iguaçu River basin, indicating sites of greatest occurrence and analyzing the impact of the invasion on the native fauna of the basin. Files and information available on the YouTube^® and Facebook^® media platforms were used as data, was carried out from April 2019 to April 2020. The results were 40 records, 22 videos obtained from Youtube, and seven videos and 11 photos from Facebook, the oldest record was from April 2013, while the largest number of posts was in 2016. Fish records available from online platforms can reveal the occurrence and progressive dispersion of species, in the context of biological invasions, these tools can be of great value in studies that aim to follow the progress of introduced species, contributing by helping to direct new sampling programs and corroborating the occurrence of species in new areas in conjunction with standard monitoring programs. Based on citizen science records, it was possible to update the range of occurrence of the non-native S. brasiliensis in the Iguaçu River basin, cooperating with scientific knowledge. Innovative monitoring and control measures are necessary to deal with invasive species, with citizen science proving to be competent for determining the occurrence of species and showing promise in the entire field of ichthyology.     

Primitivising Anorexia: The Irresistible Spectacle of Not Eating

This article explores the complexities of disseminating ethnographic research within a field that is already saturated by pervasive cultural systems of representation. People with anorexia are inescapably enmeshed in a whole range of fields that define and represent them, including academic writings, psychiatry and popular imaginings. Although these fields are wide (ranging from discursive constructions and to a much lesser extent ethnography), this analysis argues that there is one dominant trope that underpins popular representations of anorexia. It is through the detailed analysis of the public dissemination of this research, of the meeting between ethnography and the print media, that I demonstrate how people with anorexia come to be known through images and words associated with primitivism. Such a reductionist account reproduces the visual spectacle associated with emaciation, and ignores the profound embodied sensations of power and suffering that are central to experiences of anorexia.     

Filmmaker to Filmmaker: Robert Gardner and the Cinematic Process

Choices made in the reissue of many of Robert Gardner's groundbreaking films—including Dead Birds (1964), Rivers of Sand (1973), and Forest of Bliss (1986)—on DVD demonstrate how new media tools can reinvigorate questions generated by the original works and how they can provide new insight into a filmmaker's praxis. The juxtaposition of differing media and the integration of commentary track conversations in many of these works with media makers and scholars such as Stan Brakhage, Robert Fenz, Ross McElwee, Akos Ostor, and Lucien Taylor provide unique vantage points from which to view the original documentaries and reconsider the lessons they yield. Gardner's concurrent publication of his diary and production notes in the book Impulse to Preserve (2006) contextualizes and personalizes these works, showing how they fit together in a career of innovative ethnographic production that has spanned over 50 years.     

A Mutual Interest? Ethnography in Anthropology and Cultural Studies

Anthropology and cultural studies share a concern with ethnographic method. Cultural studies increasingly uses ethnography in its analyses of popular culture as it seeks to balance earlier preoccupations with text. Where cultural studies diverges from anthropology is in its encompassment within an oppositional paradigm which embeds a political agenda deep in its ethnographic work. This paper uses the area of media to explore the ways in which ethnography has been adopted and developed in cultural studies. Ethnographic focus has shifted interest in media from the text to the reception of media products. At the same time, the oppositional legacy from cultural studies' earliest days has tended to produce rather romanticised findings of a subaltern audience using media products to resist dominant cultural and political structures. It is suggested that anthropology should pay attention to cultural studies use of ethnographic method, first taking seriously the ground of popular culture as a challenge for anthropologists' more extended use of ethnography. But second, we should pay attention to the problem silences in cultural studies' ethnographies—silences like racism in audiences—since these may well have at least part of their basis in the method itself.     

How Malinowski sailed the Midnight Sun: the academic conference as ethnographic performance

Anthropology's scope is broader than its public, often limited to other anthropologists, while those who share their knowledge in the field with the ethnographer are too often cut off from anthropological debates about that knowledge. The anthropology conference, seen as research practice, proves successful in readmitting ethnographic subjects into anthropological dialogues. A symposium held in 2015 in Alotau, Papua New Guinea, to commemorate the 100th anniversary of Malinowski's arrival in the Massim region, demonstrates how Massim peoples transcend anthropologists’ discursive presentations by using images, objects, and performances, diluting, along the way, anthropology's hierarchical control.     

Biosocial Conservation: Integrating Biological and Ethnographic Methods to Study Human–Primate Interactions

Biodiversity conservation is one of the grand challenges facing society. Many people interested in biodiversity conservation have a background in wildlife biology. However, the diverse social, cultural, political, and historical factors that influence the lives of people and wildlife can be investigated fully only by incorporating social science methods, ideally within an interdisciplinary framework. Cultural hierarchies of knowledge and the hegemony of the natural sciences create a barrier to interdisciplinary understandings. Here, we review three different projects that confront this difficulty, integrating biological and ethnographic methods to study conservation problems. The first project involved wildlife foraging on crops around a newly established national park in Gabon. Biological methods revealed the extent of crop loss, the species responsible, and an effect of field isolation, while ethnography revealed institutional and social vulnerability to foraging wildlife. The second project concerned great ape tourism in the Central African Republic. Biological methods revealed that gorilla tourism poses risks to gorillas, while ethnography revealed why people seek close proximity to gorillas. The third project focused on humans and other primates living alongside one another in Morocco. Incorporating shepherds in the coproduction of ecological knowledge about primates built trust and altered attitudes to the primates. These three case studies demonstrate how the integration of biological and social methods can help us to understand the sustainability of human–wildlife interactions, and thus promote coexistence. In each case, an integrated biosocial approach incorporating ethnographic data produced results that would not otherwise have come to light. Research that transcends conventional academic boundaries requires the openness and flexibility to move beyond one’s comfort zone to understand and acknowledge the legitimacy of “other” kinds of knowledge. It is challenging but crucial if we are to address conservation problems effectively.     

A failing anthropology of colonial failure: following a driver's uniform found at Amani research station,Tanzania

The remains of Amani, a century-old scientific laboratory in Tanzania, are quintessential modern relics. When anthropologists turn to such infrastructures of, originally colonial, knowledge-making, their own implication with the object of their study – and with its epistemological and political-economic origins and order – becomes part of the ethnographic pursuit. This entanglement between researcher and research material should challenge familiar realist modes of ethnographic writing ‘about’ such places that elude the anthropologists’ own, compromised position within them. Matters are complicated further when the studied knowledge-making sites already are broken, having failed their purpose – as in the case of the vestiges of an abandoned colonial institution. In this essay, I wonder how such ruins of knowledge-making might transform the knowledge made by anthropologists working within them. Instead of just adding ‘reflexive’ confessions to realist accounts, could writing take part in the defeat that the scientific station's remains seem to embody – writing not ‘after/beyond’ but ‘going along with’ failure? Drawing on non-representational ethnography, and poet-anthropologist Hubert Fichte's embrace of epistemic defeat as anticolonial method, I trace my engagements with just one fragment of the scientific station – a driver's uniform. In doing so, I experiment with an object ethnography that ‘fails’ to detach author and object, or settle the question of failure, and instead foregrounds performativity, ambiguity, and mirth as starting points for an ethnography of, and in, our modern ruins.     

Effect of Media Usage Selection on Social Mobilization Speed: Facebook vs E-Mail

Social mobilization is a process that enlists a large number of people to achieve a goal within a limited time, especially through the use of social media. There is increasing interest in understanding the factors that affect the speed of social mobilization. Based on the Langley Knights competition data set, we analyzed the differences in mobilization speed between users of Facebook and e-mail. We include other factors that may influence mobilization speed (gender, age, timing, and homophily of information source) in our model as control variables in order to isolate the effect of such factors. We show that, in this experiment, although more people used e-mail to recruit, the mobilization speed of Facebook users was faster than that of those that used e-mail. We were also able to measure and show that the mobilization speed for Facebook users was on average seven times faster compared to e-mail before controlling for other factors. After controlling for other factors, we show that Facebook users were 1.84 times more likely to register compared to e-mail users in the next period if they have not done so at any point in time. This finding could provide useful insights for future social mobilization efforts.