The story catches you and you fall down: tragedy,ethnography, and "cultural competence"

Anne Fadiman's The Spirit Catches You and You Fall Down: A Hmong Child, Her American Doctors, and the Collision of Two Cultures (Noonday Press, 1997) is widely used in "cultural competence" efforts within U.S. medical school curricula. This article addresses the relationship between theory, narrative form, and teaching through a close critical reading of that book that is informed by theories of tragedy and ethnographies of medicine. I argue that The Spirit Catches You is so influential as ethnography because it is so moving as a story; it is so moving as a story because it works so well as tragedy; and it works so well as tragedy precisely because of the static, reified, essentialist understanding of "culture" from which it proceeds. If professional anthropologists wish our own best work to speak to "apparitions of culture" within medicine and other "cultures of no culture," I suggest that we must find compelling new narrative forms in which to convey more complex understandings of "culture."     

The adaptive nature of culture

Some have argued that the major contribution of anthropology to science is the concept of culture. Until very recently, however, evolutionary anthropologists have largely ignored culture as a topic of study. This is perhaps because of the strange bedfellows they would have to maintain. Historically, anthropologists who claimed the focus of cultural anthropology tended to be anti‐science, anti‐biology, or both. Paradoxically, a segment of current mainstream cultural anthropology has more or less abandoned culture as a topic. It is particularly ironic that in spite of a growing awareness among evolutionary anthropologists that culture is critical for understanding the human condition, the topic of culture has fallen out of favor among many “cultural” anthropologists. ^1,2     

Understanding Sign Language Bibles through Affective Audits in South India

This article analyses the role that the emic category of understanding plays in creating new forms of personhood and new worlds for sign language using deaf people in south India. As an ethnographic study of the production, dissemination, and circulation of Indian Sign Language Bible DVDs by an international non-denominational Christian missionary organization, this article analyses how the power of sign language as heart language lies in the potentiality of becoming a fluent signer and a member of a deaf sociality. Bringing the Anthropology of Christianity in conversation with the Anthropology of deafness/sign language studies, this article argues that anthropologists have ignored practices of verifying understanding in our interlocutors. In utilizing the concept of affective audits, this article analyses the practices by which understanding comes to take place. In addition, this article also argues that anthropologists must attend to how research on sensory formations might be presuming a ‘normal’ sensing body.     

"Ma'iingan Is Just a Misspelling of the Word Wolf": A Case for Teaching Culture through Language

Framed by the English language and positioned as a distinct subject, Ojibwe culture and language are often appreciated by students rather than taught for a deeper understanding or fluency, or used as the language of instruction in tribal schools. Ojibwe culture and language have been "added on" to existing school curriculum, an approach that changes the meaning of culture. In this article I critique the add-on approach and propose that teaching through the Indigenous language (immersion) supports cultural and language revitalization in a more fundamental way.     

"The Divine Impatience": Ritual, Narrative, and Symbolization in the Practice of Martyrdom in Palestine

Violence is obscured by habits of thought, which predispose us to reject that which falls outside of our notion of "normal' human behavior. By dismissing as incomprehensible, or "pathologic" embodied practices that do not correspond to a "rationally ordered' everyday life, some anthropologists concerned with issues of violence forsake a fundamental responsibility to foster an understanding of phenomena that affronts, offends, or questions our own cultural norms and assumptions. Situations of violence, whether due to contextual or individual instability, by definition defy pregiven notions of "rationality" and "normal behavior." This article is about Palestinian martyrs, youths killed in confrontations with the Israeli military. It seeks to identify the cultural and psychological processes that make Palestinian martyrdom possible within the specific context of Israeli military occupation. It elaborates the ritual, narrative, and symbolic dimensions of a practice that exists within a Palestinian discourse of sacrifice and of national liberation. [Palestinian, martyrdom, embodiment, psychoanalysis, violence]     

In the shadow of "death with dignity": medicine and cultural quandaries of the vegetative state

In this paper I address one site of technological development and cultural production, the permanent or persistent comatose condition and the institutions and practices that enable this life form to exist. As with other medical sites of ambiguity and change under recent scrutiny by anthropologists, the locations in which comatose bodies thrive are those in which the routinization of technology use in the clinic and a legitimating social and economic context come together to permit and create a further remapping of the notions of "life" and "person." I explore the new forms of knowledge, practice, and the body that are created at this site and how they are negotiated, and I discuss how the shifting understanding of "'culture" and "nature" both have an impact on and are informed by American quandaries about approaching death. I argue that beings who are neither fully alive, biologically dead, nor "naturally" self-regulating, yet who are sustained by modern medical practices, destabilize the existing social order in ways that are different from other hybrid forms, [medical anthropology, anthropology of the body, bioethics, personhood, culture/nature dichotomy]     

A Neo-Boasian Conception of Cultural Boundaries

For the past 30 years, anthropology's critics have repeatedly questioned the notion of "cultural boundaries," arguing that concepts of culture inappropriately posit stable and bounded "islands" of cultural distinctiveness in an ever-changing world of transnational cultural "flows." This issue remains an Achilles' heel—or at least a recurring inflamed tendon—of anthropology. However, in the conception of boundaries, we still have much to learn from Boasian anthropologists, who conceived of boundaries not as barriers to outside influence or to historical change, but as cultural distinctions that were irreducibly plural, perspectival, and permeable. In this article, I retheorize and extend the Boasians' open concept of cultural boundaries, emphasizing how people's own ideas of "the foreign"—and the "own" versus the "other" distinction—give us a way out of the old conundrum in which the boundedness of culture, as conceived in spatial terms, seems to contradict the open-ended nature of cultural experience.     

Race and the Culture of Anthropology

The number of panels on "multiculturalism" and "cultural studies" at the AAA's annual meetings has increased significantly. Many anthropologists believe that the discipline has been in the vanguard of debates on racism and multiculturalism, that it stands for precisely those issues raised in the "culture wars": the equal valuation of all cultures. Yet this is not the case.
Multiculturalism and cultural studies have emerged as counterdisciplinary formations which radically foreground race and racial identity precisely because anthropology cannot do so.     

Introduction: Expanding the Discourse on "Race"

In response to Mukhopadhyay and Moses's call for biological and cultural anthropologists to reestablish a dialogue on race, anthropologists from the four major subfields join colleagues from two allied disciplines to address the possible ways in which the anthropological discourse on race can become more holistic and amenable to the urgent needs and interests of the public. This essay offers an overview of the current resurgence of race-focused scholarship in anthropology, as well as a framework for an intertextual reading of the articles featured in this theme forum. Anthropologists' current conversation on race and racism is built on a rich legacy, elements of which are still being uncovered in gender- and racecognizant explorations of the discipline's past Despite the considerable hiatus since the last major juncture of race-centered debate and research, that legacy has recently inspired a promising upsurge of critical analysis which, if mobilized effectively, may contribute to the subversion of the often subtle cultural and structural logics of contemporary racism, as well as clear the ground for a new culture for multiracial democracy. Toward this end, anthropologists and others interested in using anthropological tools must cultivate more richly nuanced analyses and intervention strategies informed by insights emerging from the cross-fertilization of ideas from the various subfields along with such fields as human genetics and ethnic studies. Anthropology's unique role in interrogating, theorizing, and potentially disrupting the dynamics of racism may be dependent on understanding the conceptual and methodological significance of strategic intradisciplinary and interdisciplinary interfaces.     

Transforming history and myth: On the mutuality and separation of shared narratives in Eastern Tibet

Questioning the distinction between ‘cold’ and ‘hot’ societies, and an implied separation between myth and history, anthropologists have increasingly urged for an understanding of both myth and history as equally valid modes of shared social consciousness. This article takes up this point of view by referring to a written history of Lhagang, a town in Eastern Tibet; a history that appears to have the transformative content and oral circulation of myth. Using Lévi‐Strauss’ structural analysis of myth and Santos‐Granero's concept of topograms to demonstrate the mythemes that derive from the written history and circulate among Lhagang Tibetans, the article argues that, within the political and cultural context of Lhagang, myth and history shift in and out of indigenous categories even while being categorically distinct.     

Out of words: The æsthesodic cine‐eye of Robert Gardner: An Exegesis and Interview

Anthropological evaluations of the film work of Robert Gardner have been compromised by their reluctance to engage with it as art, and more broadly, to celebrate rather than vilify the aesthetic possibilities of the genre of ethnographic film. Even recent experiments with reflexivity have done little to challenge the realism that undergirds anthropological reception of non‐fiction film. By contrast, this article and interview considers Gardner's work as both anthropology and art. In particular, it addresses the evolving dialectic of the verbal and the visual in his films, from Bhinden Harbour (1951) to Passenger (1998). It also argues that recent efforts by anthropologists to rethink the concept of culture from a post‐semiotic perspective, foregrounding corporeal embodiment in the constitution of culture as much as the self, expand the theoretical boundaries of visual anthropology. In turn, it suggests that this reorientation towards sensation and perception should allow for a more approbatory understanding of Gardner's films.     

Going like Gangbusters: Transnational Tobacco Companies "Making a Killing" in South America

This article reports on the recent growth of transnational tobacco companies (TTCs) in South America. Although some scholarly attention has been directed toward such growth in Asia and eastern Europe, South America has also been targeted by the TTCs' aggressive expansionist practices in recent years. Fighting "Big Tobacco" is entirely different from combating most public health problems. Unlike cigarettes, most infectious diseases and maternal and child health problems never provide profits to transnational corporations and governments. Also, most public health problems (with alcohol being another notable exception) are not exacerbated by extensive advertising campaigns that promote the cause of the health problems. Supported by data gathered during three months of fieldwork in Ecuador, Peru, Chile, and Argentina in 1997, this article suggests that the TTCs' marketing strategies override cultural differences in the choices people make regarding smoking and health. Combining critical medical anthropology and public health, this article concludes that unless dramatic actions are taken, an avoidable outbreak of tobacco-related diseases will eventually reach epidemic proportions on the South American continent. It is also a "call to arms" for more medical anthropologists to investigate tobacco-related matters around the world.     

Afterword to "Cruelty, Suffering, Imagination: The Lessons of J. M. Coetzee": Anthropologists as Public Intellectuals, Again

Anthropologists' interest in literature and novelists' interest in cultural criticism converge in J. M. Coetzee's Elizabeth Costello (2003) and in these four "In Focus" responses to the book. Recent discussions of ethnographic writing seem to have prepared anthropologists for the generic innovations of the novel, leaving us free to take up the pressing moral problems that Coetzee rehearses. To speak to a broad public about such issues remains a challenge for anthropologists, who would do well to study the ways novelists have found to make their political voices heard.     

The Misrepresentation of Anthropology and Its Consequences

Critiques of anthropology from within the discipline and from without have been a major feature of our intellectual life since the late 1960s. The theoretical and empirical bases of cultural and social anthropology have been under attack since the Marxist and New Left critiques of the 1960s to those coming more recently from poststructuralism, postmodernist and literary theory, and postcolonial and cultural studies. As a result, several academic generations have been educated by reading the attacks on the field but rarely dealing with the actual theoretical works and ethnographies of earlier anthropologists. This article deals with several of the most common charges leveled at anthropology, notably that it has regularly and necessarily exoticized "Others," has been ahistorical, and has treated each culture as if it were an isolate, unconnected to any other. It demonstrates how inaccurate and easily falsifiable such claims are and recommends a critical reevaluation of these unexamined and destructive cliches,     

Contesting the Politics of Culture, Rewriting the Boundaries of Inclusion: Working for Social Justice with Muslim and Arab Communities

This article calls on anthropologists of education to assert a more public voice attacking the ideological purposes to which the concept of "culture" has been deployed following the September 11 attacks. We must support schools, communities, and the media to address the power and politics of race and religion in contemporary social and political contexts, rather than focus primarily on multicultural education about Islamic and Arab "culture." Finally, this article urges us to expand our knowledge of the processes of social incorporation for Muslim and Arab immigrant youth to include a deeper understanding of how global politics contribute to young people's sense of emerging identities.     

“Faith which conquers the world”: Swedish fundamentalism and the globalization of culture*

This paper argues that the international spread of Christian evangelicalism is of interest for anthropologists examining the effects of the globalization of culture on local contexts. A fundamentalist group is interpreted as transferring the religious symbols of one politico‐religious context (the USA) to another (the Swedish), where they gain new and challenging implications in a very different cultural arena.     

Managing the Unmanageable: Elderly Russian Jewish Émigrés and the Biomedical Culture of Diabetes Care

In this article, we examine the apparent resistance of elderly Russian Jewish émigrés to the dominant U.S. biomedical model of diabetes treatment. Cultural competence on the part of medical professionals who make assumptions about Russian culture tends to be based on particularly American values of self-control and individual agency. The American consumer model of health care incorporating risk, individual responsibility, autonomy, and choice, when applied to elderly Russian Jewish émigrés, results in a reading of different values and choices as failed self-management or noncompliance. This article argues for a more reflexive understanding of U.S. biomedical culture as a replacement for the current "sound bite" model of cultural diversity.     

Reconsidering Witchcraft: Postcolonial Africa and Analytic (Un)Certainties

African notions of witchcraft are neither archaic nor static but are highly flexible and deeply attuned to the conundrums of our contemporary world. Many anthropologists have recently argued that notions of the African witch provide commentaries on the meaning and merit of modernity as experienced in different historical and cultural settings. By exploring one particular type of witchcraft —that involving rain—amongst the lhanzu of Tanzania, this article suggests instead that some forms of witchcraft may be more pertinent to understanding local notions of "tradition" than "modernity." It is argued that the process of identifying rain witches provides lhanzu men and women with a way to circumscribe, contemplate, and, ultimately, reassert the veracity and significance of a conceptual category they call "tradition." The article concludes by critiquing the homogenizing effects of terms like the African witch and African witchcraft, compelling us to think in terms of pluralities rather than singulars. [Keywords: witchcraft, modernity, tradition, rainmaking, anthropological theory]     

Placing Displacement: Place-making in a World of Movement

Over the last two decades, there has been a radical shift in anthropology from stable, rooted and mappable identities to fluid, transitory and migratory forms of belonging. Displacement has become the new trope through which anthropologists have come to look at the world. As a result, place has received an ambiguous position. Focusing on the life experiences of one Somali refugee woman living in Melbourne and her engagement with place, this article questions the current emphasis on space and boundlessness in anthropological discourses on displacement. It argues that rather than developing theoretical concepts that bypass people's experiences, the zooming in on individuals' lifeworlds allows for a close look at the particularity and everydayness of being-in-place. It shows the need for a more complex and nuanced view of displacement – one that values people's lived experiences and one that takes the placement in displacement more seriously.