Current Views of European Anthropologists on Race: Influence of Educational and Ideological Background

ABSTRACT  Significant differences in views on race (once a core anthropological concept) occur between scientists from different countries. In light of the ongoing race debate, we present the concept's current status in Europe. On three occasions in 2002–03, we surveyed European anthropologists' opinions toward the biological race concept. The participants were asked whether they agreed that there are biological races within the species Homo sapiens . A dependence was sought between the type of response and several factors. Three of these factors—country of academic education, discipline, and age—were found to be significant in differentiating the replies. Respondents educated in Western Europe, physical anthropologists, and middle-aged persons reject race more frequently than respondents educated in Eastern Europe, people in other branches of science, and those from both younger and older generations. The survey shows that the views of anthropologists on race are sociopolitically (ideologically) influenced and highly dependent on education. [Keywords: human races, race concept, physical anthropology, Europe]     

Re-Bordering the Nation: Neoliberalism and Racism in Rural Greece

Over the last several decades, rural Greek society has undergone rapid changes. In large part these changes are due to two interrelated developments: the integration of Greece into the European Union and the arrival of large numbers of Eastern European migrant laborers. Social organization in Greek villages has been influenced by global systems of production and exchange for hundreds of years, if not longer, but since the early 1980’s, with the accession of Greece into the European Union, these relations seem to have been altered in novel ways. As Greece has become integrated into the transnational and global markets through the E.U., social relations are increasingly shaped by a pervasive global trend toward neoliberalism, that is, by a new round of market liberalization that has in effect redefined the way that local communities and international markets interact. This change has had a profound effect on the ways that rural Greeks participate in international markets as both producers and consumers. A related development, in fact a by-product of neoliberal policies in the formerly socialist countries of Eastern Europe, is the introduction of large numbers of immigrant laborers into rural Greece, which has significantly altered rural labor markets and allowed for important changes in patterns of the social reproduction of labor. While these changes have been for the most part not of their own making, except perhaps in an indirect way, Greek agriculturalists are not hapless victims in these developments. Globalization has indeed brought changes to rural society, but not exactly in the ways that policy-makers or others with a “top -- down” perspective have imagined. During ethnographic fieldwork that I conducted in several Greek villages between 2000 and 2004 I found that rural people have engaged these changes in the global political economy through an active process of adaptation, manipulation, resistance and accommodation. Here I will focus on changes in the mobilization of labor and the production of national identity, and the relationship between the two. I will argue that there has been a transformation in how national identities are being produced within the new configuration of nation and state that has important implications for understanding how inequality is structured and reproduced under global capitalism.     

Taxonomic Interpretation of Allopatric Mammalian Forms on the Example of Two Karyoforms of <Emphasis Type="Italic">Microtus (Terricola) subterraneus</Emphasis> (Rodentia,Arvicolinae) from Eastern Europe

New European pine vole records from the Novgorod, Kaluga, Voronezh, and Belgorod oblasts were studied by sequencing of the mtDNA cytb gene (1143 bp) and by karyotyping (routine staining and G-banding techniques). The results enabled us to summarize chromosome variability of this species throughout Eastern Europe. In the sample studied, two geographically replacing chromosomal forms have been identified: northern, 2n = 54 (Novgorod and Kaluga oblasts), and southern, 2n = 52 (Voronezh and, presumably, Belgorod oblasts). Our data make the boundaries of these two karyoforms in Eastern Europe more precise and testify to intraspecific level of their taxonomic differentiation.     

Parallel usage of medicinal plants by africans and their caribbean descendants

Cultivated plants are cited by anthropologists as important indicators of man’s past. Medicinal species, to a large extent, have been overlooked even though in some cases these plants represent some of the social and cultural traditions of the people who use them. A number of cultivated plants have been traced from the Old World to the New World and are generally believed to have been carried there by European explorers and early settlers. However, some evidence has been accumulating to indicate that there may have been contacts other than by European colonists. One trade route that has been neglected is that of the slave trade from west Africa to the Caribbean. Three plant species,Citrus aurantifolia, Ricinus communis andAbrus precatorius, may exemplify the role and use of this route. They also indicate the migration and assimilation of west African Fulani, Hausa, and Mandingo cultures and Obeah religion into Caribbean society.     

Vatted dreams: neurophilosophy and the politics of phenomenal internalism

Despite much social‐scientific work on the neurosciences, little ethnographic and historical attention has been paid to the field of neurophilosophy. Yet anthropologists studying brain research occasionally critique neurophilosophers for reducing the mind to the brain while affirmatively citing philosophers of mind who present the mind as emerging from interactions between brain, body, and environment. This article examines the ostracized camp of so‐called ‘phenomenal internalists’ – neurophilosophers who believe that consciousness can supervene on the brain alone. This ontological commitment is driven by certain existential and political experiences from false awakenings to disenchantment with the counterculture of the 1970s. But it also draws from neuroscientific research on the dreaming brain. The inquiry concludes with a plea to anthropologists to attend to relations of detachment, both social and neural, and to reconsider their own ontological commitment to externalism in the light of dream research.     

Craniometric Data Supports Demic Diffusion Model for the Spread of Agriculture into Europe

Background

The spread of agriculture into Europe and the ancestry of the first European farmers have been subjects of debate and controversy among geneticists, archaeologists, linguists and anthropologists. Debates have centred on the extent to which the transition was associated with the active migration of people as opposed to the diffusion of cultural practices. Recent studies have shown that patterns of human cranial shape variation can be employed as a reliable proxy for the neutral genetic relationships of human populations.

Methodology/Principal Findings

Here, we employ measurements of Mesolithic (hunter-gatherers) and Neolithic (farmers) crania from Southwest Asia and Europe to test several alternative population dispersal and hunter-farmer gene-flow models. We base our alternative hypothetical models on a null evolutionary model of isolation-by-geographic and temporal distance. Partial Mantel tests were used to assess the congruence between craniometric distance and each of the geographic model matrices, while controlling for temporal distance. Our results demonstrate that the craniometric data fit a model of continuous dispersal of people (and their genes) from Southwest Asia to Europe significantly better than a null model of cultural diffusion.

Conclusions/Significance

Therefore, this study does not support the assertion that farming in Europe solely involved the adoption of technologies and ideas from Southwest Asia by indigenous Mesolithic hunter-gatherers. Moreover, the results highlight the utility of craniometric data for assessing patterns of past population dispersal and gene flow.     

On Neoliberalism and Other Social Diseases: The 2008 Sociocultural Anthropology Year in Review

ABSTRACT   In this article, I consider a selection of the 129 articles of new research published in five of the leading Anglo-American peer-reviewed outlets for sociocultural anthropology in 2008, discerning two general, but related, trends. The first suggests an ongoing interest among sociocultural anthropologists in new forms and contexts of market capitalism and a deepening concern for the multiple, complex, and even contradictory orientations to those forms by social actors caught up in them. The second reveals a concern with the imbrications of political and scientific epistemologies, particularly as they emerge in state policies and actions around issues of public health, the environment, and agriculture. Where they come together is in the number of studies whose objects of inquiry reside at the nexus where science, politics, and markets meet in what they see as the creeping expansion of neoliberal logics and their implications for the state as a political formation. [Keywords: sociocultural anthropology, neoliberalism, science studies, public health, capitalism]     

Cross-border Comparison of Post-socialist Farmland Abandonment in the Carpathians

Agricultural areas are declining in many areas of the world, often because socio-economic and political changes make agriculture less profitable. The transition from centralized to market-oriented economies in Eastern Europe and the former Soviet Union after 1989 represented major economic and political changes, yet the resulting rates and spatial pattern of post-socialist farmland abandonment remain largely unknown. Remote sensing offers unique opportunities to map farmland abandonment, but automated assessments are challenging because phenology and crop types often vary substantially. We developed a change detection method based on support vector machines (SVM) to map farmland abandonment in the border triangle of Poland, Slovakia, and Ukraine in the Carpathians from Landsat TM/ETM+ images from 1986, 1988, and 2000. Our SVM-based approach yielded an accurate change map (overall accuracy = 90.9%; kappa = 0.82), underpinning the potential of SVM to map complex land-use change processes such as farmland abandonment. Farmland abandonment was widespread in the study area (16.1% of the farmland used in socialist times), likely due to decreasing profitability of agriculture after 1989. We also found substantial differences in abandonment among the countries (13.9% in Poland, 20.7% in Slovakia, and 13.3% in Ukraine), and between previously collectivized farmland and farmland that remained private during socialism in Poland. These differences are likely due to differences in socialist land ownership patterns, post-socialist land reform strategies, and rural population density.     

Genetic admixture, self-reported ethnicity, self-estimated admixture, and skin pigmentation among Hispanics and Native Americans

The relationship between ethnicity and biology is of interest to anthropologists, biomedical scientists, and historians in understanding how human groups are constructed. Ethnic self-identification in recently admixed groups such as Hispanics, African Americans, and Native Americans (NA) is likely to be complex due to the heterogeneity in individual admixture proportions and social environments within these groups. This study examines the relationships between self-identified ethnicity, self-estimated admixture proportions, skin pigmentation, and genetic marker estimated admixture proportions. These measures were assessed using questionnaires, skin color measurements, and genotyping of a panel of 76 ancestry informative markers, among 170 Hispanics and NAs from New Mexico, a state known for its complex history of interactions between people of NA and European (EU) ancestry. Results reveal that NAs underestimate their degree of EU admixture, and that Hispanics underestimate their degree of NA admixture. Within Hispanics, genetic-marker estimated admixture is better predicted by forehead skin pigmentation than by self-estimated admixture. We also find that Hispanic individuals self-identified as "half-White, half Hispanic" and "Spanish" have lower levels of NA admixture than those self-identified as "Mexican" and "Mexican American." Such results highlight the interplay between culture and biology in how individuals identify and view themselves, and have implications for how ethnicity and disease risk are assessed in a medical setting.     

Youth and AIDS--a study of attitudes,knowledge, behavior and risks in the post-war Croatia

According to the latest reports, the Eastern Europe currently exhibits the greatest relative increase in the number of newly registered HIV infections in the world. At the same time, Central Europe remains relatively spared from the epidemic, with reported rates significantly lower than those in both Eastern and Western Europe. Croatia geographically affiliates to Central Europe, but it has two specific potential risk factors in comparison to neighboring countries: recent War events and a summer season when immigration of large number of tourists from Central and Eastern Europe is expected. Therefore, it is critical to examine AIDS attitudes in young people, increase their knowledge, monitor their behavior and warn on risks in order to prevent larger spread of epidemics from Eastern Europe to Croatia. In this study, we report on a large related survey and education program among 17-year-old high school pupils that was conducted in years immediately following the War (1996-1999).     

GOING BACK A LONG WAY: 'HOME PLACE', THRIFT AND TEMPORAL ORIENTATIONS IN NORTHERN VIETNAM

This article draws attention to the deep sense of attachment maintained by Hanoi families to their ancestral villages or rural 'home places' ( que ). It explores both the emotional and material dimensions of these attachments against the background of a now-defunct system of state rationing in late socialist Vietnam. It is suggested that for urban dwellers the home place has become an image of human relatedness and belonging that has evolved along with and in response to state-socialist efforts of social integration. This image promotes a time orientation that had been discredited in Vietnamese state socialism. The latter defined thrift as a duty of families and individuals toward the progress of xa hoi ('society'). The experience of shortage and self-restraint in socialist states and the question of how collectivism affected customary notions of community have thus far remained mostly distinct research areas. This article seeks to bring both together within a single framework of analysis by drawing attention to the question of temporality.     

Who has time for Ćejf? Postsocialist migration and slow coffee in neoliberal Chicago

The official end to communism in Eastern Europe marked the onset of major migratory movements. Perhaps the most abrupt of these population shifts was the displacement of more than two million people in Yugoslavia's violent dissolution. Much of the existing literature on refugee migration has focused on victimization and citizenship claims. Alternatively, I draw on ethnographic research among Bosnian refugee-immigrants in Chicago to examine how a group of adult women migrants used one commodity - coffee - to manage and evaluate their displacements. The kind of slow-coffee drinking described here is informed by an ethics of consumption developed under Yugoslav socialism, nostalgias for pre-Yugoslav Islam and pre-Ottoman Bosnia, and exposure to U.S. neoliberalism. Placing consumption at the center of analysis reveals the structural constraints of the postconflict period and brings to light refugees’ active navigations of everyday life and society in their postsocialist present, lived out as refugees in the United States.     

Economic images and social change in the Romanian socialist transformation

Conclusion To summarize the uses of economic images in the socialist transformation, change in local and state forms both modeled changes in national class relations and sought to shape that same process. Clearly, though, state images have triumphed for the moment. Though first less than compelling when opposed to the symbolically expressed solidarity of the local community, they have since come to dominate the ideological evaluations of local workers. Simultaneously the local community witnessed a massive social transformation where such unity as it existed, however artificial, was replaced by a more atomized social structure partially eroded by the promise of material plenty.Thus, at first, state images assisted the formation of the Romanian proletariate as a class in itself. Today, however, with political stability generally assured and increased production an absolute necessity, one can observe the reformulation of class boundaries via state-promulgated differentiation as well as the erosion of working class consciousness, class for itself, under consumerist pressures.Workers' solidarity, purposefully engendered in post-war state images, was rarely achieved in the Fgra region. Since the mid-1960s the expansion of consumerist images especially prevents its formation. Over time the counterhegemonic qualities of local images are replaced by those which accept the socialist system and question only certain of its material results. Until the recent debt crisis local images have been hauntingly silent about production relations.This need not be permanent. The disaggregation of the local community, assisted by state image manipulaton, is a historical moment. The hegemony of state iconography also carries the possibility of its own dissolution. The spectra of Romania as socialist and luxurious may yet foment worker solidarity due to unfulfilled expectations. As the debt crisis deepens, dependency intensifies, and workers experience more of the rationing and shortages common of late, the legitimacy of Romania's hyper-industrialization may once again be questioned.It is in great measure through economic iconography that Romania's socialist governments have legitimized themselves. As hierarchy is elaborated and on-line production relations made stringent to address the current fiscal crisis, it is through industry, as expressed in local folk images, that such legitimacy may be undermined.David A. Kideckel is Associate Professor of Anthropology, Central Connecticut State University.     

Crisis-management: Tzeltal-Maya transnational migration and the Foucauldian apparatus

This paper offers a Foucauldian analysis of Tzeltal-Maya transnational migration from Cañada Estrella, Ocosingo, Chiapas, to San Francisco, California, placing it within the context of North American neoliberalism. It asserts that Tzeltal-Maya migrants, through their creation of new transnational social relations, bring into articulation an informal neoliberal migration apparatus (a Foucauldian dispositif). This apparatus assembles and coordinates a variety of indigenous, ladino, and gringo strategies, techniques, tactics, and technologies for dealing with and harnessing the crises and opportunities presented by international capitalism. Such an apparatus functions in tandem and tension with neoliberal state apparatuses and produces a transnational neoliberal order in indigenous ejidos. Further, this paper demonstrates that this apparatus has allowed Tzeltal-Maya ejidos in the Lacandon Jungle greater degrees of autonomy from the Mexican municipal, state, and federal governments and the local rancher elite, while also making them increasingly interdependent with small businesses in the United States.     

The ends of revolution: capitalist de-democratization and nationalist populism in the east of Europe

The dissolution of Soviet-type socialism has been often taken to signal various ends: the end of history, ideology, and revolution; the foreclosure of the symbolic and epistemic space of emancipation opened up by the French, Russian, and anti-colonial revolutions. Yet, the celebrations of the march of liberal democracy and capital have soon given way to alarming observations about a new wave of right-wing populism that feeds on the contradictions of inequality and freedom, largely generated by neoliberal capitalist globalization. Based on my field research in Poland, my paper engages with this familiar problem, which is often discussed as the “crisis” of liberal democracy, or “dedemocratization.” I show how the ends of communism and revolutionary politics have contributed to the social environment of emptiness, nihilism or the void, in which right-wing groups were able to thrive and claim to be the real voice of social change and justice, as opposed to the liberal establishment. To explore the way that void has been historically and materially constituted, my paper traces the shifting conditions of collective action or revolutionary practice in Poland and Eastern Europe since the 1960s. Specifically, I focus on the tragic dissolution and absorption of the massive “Solidarity” worker movement into neoliberal state building in the 1990s and thereby engage with the often-invoked dialectic between insurrection and constitution, or movement and institutionalization that haunt the revolutionary struggles.     

Pan paniscus 1973 to 1996: Twenty-three years of field research

Although the pygmy chimpanzee is not smaller than a chimpanzee, it has long intrigued anthropologists with its more gracile build and greater arboreality. The social organization of the pygmy chimpanzee is unique among primates in showing female-bonding among nonrelatives, little male bonding despite male residence, and relative inability of males to outrank females. The crucial ecological basis for this difference from the male-bonded system of chimpanzees is that pygmy chimpanzees do not go through an extended season of low food availability during which party sizes fall to low levels.     

The Temporalities of the Market

Social theorists' recent interest in global capitalism is partially driven by their sense of "being behind" in a changed and changing world. It is also part of their larger efforts to critique the present. In this article, I seek to find analogues of this sense of temporal incongruity between knowledge and its objects in the Tokyo financial markets. My focus is on the anxieties and hopes animating some Japanese securities traders' life choices. I argue that these traders' differing anxieties and hopes resulted from their divergent senses of the temporal incongruity among trading strategies, workplaces, and Japan's national location vis–a–vis the United States. Drawing on a parallel between social theorists' and traders' efforts to generate prospective momentum in their work, I propose that anthropologists investigate the work of temporal incongruity in knowledge formation more generally. [Keywords: time, Utopian vision, knowledge formation, financial markets, Japan]     

The Innocence and Natural Liberty of Morlacchia: European Identity, Enlightened Anthropology and the Ambivalent Significance of Gender among Noble Savages

This article considers the anthropological study, published in 1774 by Alberto Fortis, concerning the pastoral mountain people of Venetian Dalmatia, known as Morlacchi. Fortis analyzed their customs with reference to the Enlightenment's standard of civilization, and issues of gender were fundamental for his anthropological appreciation of their social relations. Fortis's account of the Morlacchi was important for the origins of the modern anthropological perspective in the age of Enlightenment, and also for the modern formulation of the difference between Western Europe and Eastern Europe. This revised version was published online in July 2006 with corrections to the Cover Date.     

Population growth and economic development in Chiapas, 1524–1975

In a recent work on the Tzotzil (Maya) of Chiapas, Mexico, George Collier has suggested that indigenous groups frequently employ agricultural practices which are in obvious disequilibrium with their environment. As a result, he claims, such groups bring about the permanent destruction of their lands and forests. In this article, historical and demographic evidence is presented to demonstrate that the development of commencal agriculture outside of native communities, not overpopulation or technological conservatism within them, lies at the heart of such destruction. Finally, it is argued that anthropologists must consider the evolution of social classes in rural areas if they are to understand the difficulties which economic development entails.     

Lumbee Indian cultural nationalism and ethnogenesis

Conclusions In both cultural and political nationalism we find people attempting to make their own history from within, but at the same time seeking to move beyond the conditions imposed upon them. Because oppression is not just political and economic, but cultural as well, cultural nationalism is a liberating force. Through cultural nationalism, the Lumbee seek to generate their own culture, in contradistinction to the culture that flows from their oppressed position.But the liberating potential of cultural nationalism is only partial in the presence of political and economic exploitation. Cultural nationalism provides an abstract cultural unification of the Lumbee, and it calls for political and economic equality between Lumbee and Whites. Implicit in Lumbee cultural unification is internal socio-economic equality, but as their cultural nationalism seeks to move from self-definition to self-determination, it says nothing explicit about this.The absence of a specific program for internal social and economic transformations, in the direction of establishing equality, makes it possible for cultural nationalism to be based on an alliance between the emerging Lumbee elite and the Lumbee working class. The rise of the Tuscarora movement points to the likelihood that this alliance will be short-lived.A contradiction has appeared: at the same time that cultural nationalism, by generating not just pride but collective pride, functions to hold the Lumbee together culturally, it also functions to widen class divisions. It is too early to predict how this contradiction will be resolved, but its centrality indicates that the future political development of the Lumbee will lie in its resolution. Either cultural nationalism will move in the direction of a program of social equality, which would yield cultural unification and enhance the sense of political and economic reality, or it seems likely that cultural nationalism will do what white oppression could not — it will split the Lumbee apart and reinforce the penetration of the Lumbee community by national and multinational corporations.An alliance between cultural and political nationalism, based on the collectivization of Lumbee resources and the expansion of the cultural content of cultural nationalism to include recognition of the dynamics of class formation, seems to be necessary to permit the Lumbee to enjoy the right to make their own history. Such an alliance would entail a greater transformation of the cultural than the political nationalist position. This could occur with the ethnic elite backing cultural nationalism, since the elite witness the continual looting of their people under the aegis of the large corporations that they help bring in, and/or it could occur as their political power is eroded by the continual attacks of the political nationalists. As the only significant accumulators of capital among the Lumbee, however small, their role in an alliance would then lie in their participation in the initial founding of a socialist sub-economy. It could well be argued that this is asking the ethnic elite to commit suicide as a class. Yet the choice seems to be between that outcome, however arrived at, and abandoning communal identity.The split between cultural and political nationalism is basically a class antagonism. If the cultural nationalists win this struggle, the only answer — paradoxically — to the pressing material needs and problems of the poorer Lumbee may well turn out to be an abandonment of their cultural identity as Lumbee in a straightforward lower class alliance within the larger nation-state. Should the political nationalists become the dominant power among the Lumbee then perhaps sufficient economic and political self-determination might be established to provide the basis for a nontrivialized Lumbee Indian culture. The poignancy of this inversion of the intent and the effect of cultural nationalism can only be realized by appreciating the deep and genuine cultural concern — whether also opportunistic or not — of most Lumbee cultural nationalists.There are, in the usual view, two options open to a people such as the Lumbee. The first is stagnation, clinging to their roots and changing as little as possible: preservation with continued impoverishment as the likely price. The second is progress or economic development, with the attendant major increase in assimilationist pressures brought about by the increased penetration of the dominant state: modest material betterment at the price of major cultural decline. Cultural nationalism resists the first option as an obvious affront to collective pride. It also, however, eventually resists the second option, being opposed not just to the debasement of culture but also to its destruction. Whatever its present strength, it thus has no future.The absence of ethnogenesis from this usual array of options reflects not just a limited anthropological or ethnic nationalist vision, but the real limitations of capitalism. Fundamental to capitalist economic processes are regional inequalities. As has been well demonstrated, these regional inequalities generate nationalism, they do not, however, create nationalities. The precondition for the ethnogenetic formation of viable nations from submerged and dominated minority peoples — for a world that culture not only symbolizes, but creates — is the kind of regional equality and communal material foundation conceivable under socialism.Gerald Sider is Associate Professor of Anthropology at Richmond College, City University of New York.

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