Anthropology at Home in Australia

This introductory essay takes ‘anthropology at home’ to refer to the conduct of fieldwork and other kinds of anthropological research in or about communities which Australian anthropologists regard as culturally familiar. In that sense, anthropology at home raises two interrelated questions: 1) ‘What is an appropriate anthropological object?’ and 2) ‘What are the appropriate methods for studying that object?’ I argue that anthropology remains overdetermined by its colonial heritage and that it is still overly concerned with the study of ‘the other’ through long-term fieldwork. My feeling is that we should displace the idea of ‘the other’ in favour of an anthropological object construed in terms of self-other relationships. This not only implies that anthropology at home should cease to appear as an oxymoron, but also suggests that a more comprehensive employment of various study methods should displace long-term fieldwork as metonymic of the discipline.     

Guidelines for the structure of methodological processes in visual anthropology

Vast majority of visual anthropologists of the 20th century were more focused on general phenomenology of visual anthropology, i.e. the content aspect of their works and their impact on scientific knowledge, leaving behind style of directing and practical principles & processes of creating anthropological film. So far, judging by the available literature, there are no strict guidelines for directorial procedures, nor the precise definition of determining of the methodical processes in production of an anthropological film. Consequently, the goal of this study is to determine the structure and forms of methodical processes as well as to define the advantages and disadvantages of each of them. By using adequate guidelines, the researcher, i.e. the author of the anthropological film, can optimize the production and post-production processes as soon as in preparation (preproduction) period of working on the film, by the technical choice of the approach to the production (proactive/reactive/subjective/objective...) and by defining the style of directing. In other words, it ultimately means more relevant scientific research result with less time and resources.     

What anthropologists can learn from psychologists,and the other way around

The Mind and Spirit project uses methods from anthropology and psychology to explore the way understandings of what English-speakers call ‘the mind’ may shape the kinds of events people experience and deem ‘spiritual’. In this piece, we step back to reflect on this interdisciplinary approach. We observe that, in some ways, both fields are in parallel states of critical self-reflection around explanation and comparison: anthropology in the wake of the postmodern and postcolonial critique; and psychology in response to a pair of recent crises about the overreliance on Western samples and the reproducibility of psychological research. We suggest that combining our methods may go some way towards giving each field more confidence in its research. Joint fieldwork with specific point-by-point comparison is not common in either anthropology or psychology. We found it fruitful and commend it to others.     

Modernization, stress, and blood pressure: new directions in research.

The relationship between modernization and blood pressure has been formally examined in anthropology for some 3 decades. A prominent hypothesis to account for the increase in blood pressure in more modernized (or economically developed) communities is the stressful nature of cultural and social change. Research has progressed from hypothesizing that culture change is stressful to trying to operationalize theoretical models of what it is about culture change that is stressful and in turn relating those more precise variables to blood pressure variability within and between communities. Here, I selectively review the literature on modernization and blood pressure, especially the research literature that explicitly uses models of the stress process to guide that research. The most interesting results have been obtained when the use of the stress model has been informed by careful ethnographic work. This has enabled researchers to adapt models of the stress process to be culturally appropriate in local populations. In addition, incorporating an explicit model of culture, especially one that is sensitive to intracultural diversity, has led to new hypotheses regarding the modification of the effects of stressors by social and cultural context. I conclude with a discussion of recent innovations in ethnographic methods, specifically the cultural consensus model, and the use of those methods in operationalizing relevant variables in culturally appropriate and sensitive ways. The utility of combining these methods in the study of modernization and blood pressure is illustrated by recent research in Brazil.     

Anthropologies of art

This paper discusses how different conceptions of the idea of ‘anthropology’ entail different views of the ‘anthropology of art’. The prevailing notion of anthropology as the Western study of small-scale non-Western societies leads to a conception of the anthropology of art as dealing with the visual arts of these societies or cultures. Anthropology is sometimes also interpreted as referring to a particular approach that is applicable in examining sociocultural phenomena in whatever culture, including its art forms. Both conceptions of anthropology may be considered subsidiary to a more encompassing view of anthropology as the multidisciplinary study of humankind. Following this view, the anthropology of art becomes the comprehensive examination of art in human existence. As such it would coincide with World Art Studies, conceived as the global and multidisciplinary study of the visual arts.     

Visual working memory capacity and proactive interference

Background

Visual working memory capacity is extremely limited and appears to be relatively immune to practice effects or the use of explicit strategies. The recent discovery that visual working memory tasks, like verbal working memory tasks, are subject to proactive interference, coupled with the fact that typical visual working memory tasks are particularly conducive to proactive interference, suggests that visual working memory capacity may be systematically under-estimated.

Methodology/Principal Findings

Working memory capacity was probed behaviorally in adult humans both in laboratory settings and via the Internet. Several experiments show that although the effect of proactive interference on visual working memory is significant and can last over several trials, it only changes the capacity estimate by about 15%.

Conclusions/Significance

This study further confirms the sharp limitations on visual working memory capacity, both in absolute terms and relative to verbal working memory. It is suggested that future research take these limitations into account in understanding differences across a variety of tasks between human adults, prelinguistic infants and nonlinguistic animals.     

Video for Development

This paper breaches the traditional frontiers of visual anthropology and argues for a greater advocacy role within the research-based community. Arguing that visual anthropology should now move “beyond theory” to the more pragmatic science of “development communication,” the paper examines techniques commonly used in ethnographic film, and analyzes media case studies from development projects in Egypt and Pakistan. It demonstrates that video can capture voices and communicate ideas to planners and policy makers better than any other communication tool, and achieve a greater impact in transforming, for example, the image of rural women and the hierarchies of power that constrain their participation in development. It concludes that visual anthropologists, as media producers, are uniquely well equipped to use their expertise and knowledge of the field and of local languages to act as mediators, spurring interactions and building consensus between different developmental “actors.” In this way they could work to instigate public health reforms in poor communities and contribute to wealth creation by engaging in the process of development communications.     

Building Bridges and Traveling through Time: Ethics, Practice, and Priorities in the Second Moscow International Visual Anthropology Film Festival

International film festivals are entangled spaces in which filmmakers and audiences negotiate aesthetic, ethical, political, and practical traditions and communities. This review of the Second Moscow International Visual Anthropology Film Festival explores some of the differences in ethics, practice, and priorities of anthropological filmmaking between Russia and the West. By providing a brief history of Soviet anthropology and a discussion of the festival's main themes, this review explores some of the historic and contemporary influences shaping the development of (one particular strain of) visual anthropology in post-Soviet Russia.     

Play it again: the use of video records in behavioural studies with small cetaceans

Some difficulties arise in studying the behaviour of marine mammals at their natural habitat mainly because they spend most of their time underwater and have complex behaviours. Therefore, many protocols and sample methods are available to better assess the behavioural ecology of this animals. Here, we compared two behavioural recording methods. The first one was the direct visual observation. The second one was recording using a digital video recorder. We hypothesise that the possibility of watching recorded videos repeatedly leads to a higher quantification of behaviours compared with the direct observation method. We found a slight variation in the frequency of behaviours according to the method used. Furthermore, we found that the video recordings should not be used as a replacement for the direct observation method. Finally, we highlighted the strengths and weaknesses of both methods. We recommend that in behavioural research, the use of video recording should be careful; it is preferable that an experienced researcher uses the direct observation method, while it is best for a person with low know–how to the use the video recording method.     

Reflections of an Ethnographic Filmmaker-Maker: An Interview with Paul Henley, Director of the Granada Centre for Visual Anthropology, University of Manchester

ABSTRACT  Two decades ago the Granada Centre for Visual Anthropology (GCVA) at the University of Manchester, U.K., was created. Since then it has become one of the most acclaimed postgraduate visual anthropology schools in the world, providing a space for theoretical debate and training in ethnographic filmmaking techniques. Conceived originally as a master's program under the sponsorship of Granada Television and the University of Manchester, it has now extended training to the Ph.D. level to students from around the world. In this interview, Professor Paul Henley, GCVA's director since its inception, reflects on the last 20 years of the Granada Centre, ethnographic filmmaking, the state of the art in theory and practice in visual anthropology, and new possibilities and challenges for the future. [Keywords: visual anthropology, ethnographic filmmaking, documentary, Granada Centre for Visual Anthropology]     

An Evaluation of Hunter Self-Monitoring in the Bolivian Chaco

Community wildlife management is being tested across the tropics as a means of promoting the conservation and sustainable use of wildlife resources. Key to successful programs is the effective participation of local hunters and communities in monitoring, planning, decision-making and implementation. We evaluate one method to achieve this participation, namely hunter self-monitoring. Between 1997 and 2000, Izoceño hunters from 22 communities in the Bolivian Chaco have voluntarily participated in monitoring their hunting activities, measuring and recording data on captured animals and hunting methods in personal notebooks. Despite the lack of remuneration, participation exceeds 60% of active hunters. However, the written information and specimens provided are not complete, and are biased according to hunting methods and prey characteristics. Complementary research is essential to answer specific research questions. Nevertheless, hunter self-monitoring serves to raise awareness of wildlife management issues at the communal or indigenous territory level, as evidenced by preliminary actions taken by hunters and communities in the Izozog.     

Imagining the Real: The Photographic Image and Imagination in Knowledge Production

The exploratory discussion in this article starts from the fact that it is the realism of photographic representations which enables them, in an indexical sense, to point back to a reality beyond themselves as images. In the same vein, it is as a metonymic space-time fragment that the photograph can indicate a continuation of reality beyond its own framing of the visible. Or, putting it differently, rather than constituting transparent representations, presence in photographs is evoked through absence of the real. What is not problematized in photographic theory and visual anthropology is that photographs thus depend on imagination for their interpretative connection to reality. My argument sees photographic practice as interference, which pushes the medium past the implicit positivist premise for visual knowledge production in anthropology. Furthermore, when understanding the ability to imagine as movements in reason, the separation between imagination and reason, presumed necessary for the scientific production of knowledge, is also challenged. Concerned with rethinking photography in visual anthropology, imagination’s role in knowledge production will be explored through my photographic art project, Houses/Homes.     

Introduction: Haunting Images

As institutions such as the Institute for Scientific Film in Göttingen, Germany, look back on their accomplishments and look forward to what their role may be in the future, it is worthwhile to untangle some of the strands involved in the practice of “visual anthropology” and to clarify our thinking on the shared and distinctive characteristics of ethnographic films and of visual research material.     

The social structural basis of the organization of persons in memory

This paper summarizes and discusses three studies of patterns in the recall of persons in socially bounded communities. Individual sin three different communities (a graduate academic program, a religious fellowship, and a department in a formal organization) free-listed the names of persons in their respective communities. Results indicate that the individuals in each community share a common cognitive structure of community members that is based on the community’s social structure. These studies, combined with the results of other research, strongly suggest that persons are organized in memory according to social structural principles and that affiliation and dominance are the principal dimensions of social cognition. Suggestions are offered for future research to test the generality of these findings. An earlier version of this paper was presented at the 3rd European Conference on Social Network Analysis, June, 1993, in München (Munich), Germany. This research was supported by an Air Force Laboratory Graduate Fellowship awarded to the author by the U. S. Air Force Office of Scientific Research. Devon D. Brewer received his Ph.D. from the University of California, Irvine, and is currently a research consultant with the Social Development Research Group at the University of Washington. His research focuses on social networks, cognitive anthropology, and research methods.     

CONTOURS OF AN ANTHROPOLOGY OF THE CHINESE STATE: POLITICAL STRUCTURE, AGENCY AND ECONOMIC DEVELOPMENT IN RURAL CHINA

Anthropologists have long been inclined to view China from the perspective of a state-society dichotomy. In this model, the inevitable consequence of economic reform is that – especially at the local level – the state must yield more and more of its power to entrepreneurs, foreign investors, non-state organizations, and local communities. Not only does this approach distort the role of the state in society, but by placing the state above and outside society it also excludes it from the anthropological gaze. This article proposes an anthropology of the Chinese state which does not merely view the state in society, but also investigates the state itself as society. Drawing on fieldwork in northeastern Yunnan province, I illustrate this general point by investigating the changing role of the local state in economic development. This agenda for an anthropology of the Chinese state resonates both with the recent 'reinvention' of the subfield of political anthropology with its focus on governmentality, policy, and rights, and with recent calls by political scientists for the development of an interdisciplinary anthropology of the developmental state.     

Samoyedic Diary: Early Years of Visual Anthropology in the Soviet Arctic

This article describes Georgii and Ekaterina Prokofiev's expedition to the Bol'shezemel'skie Nenets and their experience in filming documentary chronicles. Their records form a unique part of the visual anthropology of the Samoyedic peoples. From extant archival documents it is assumed that the chronicles were filmed with funding from the cooperation agreement that was signed by Franz Boas and Vladimir Bogoras in New York in 1928. The article offers a reconstruction of Prokofiev's fieldwork experience and his accounts of the early history of collectivization. In this regard the filmed chronicles and a collection of photos taken in the field are treated as a visual conceptualization. Available studies of visual anthropology in the USSR suggest that the documentary chronicles by the Prokofievs, made in 1929–30, are the first cinematic records to be produced by ethnographers in the Soviet Arctic.     

An optically stabilized fast-switching light emitting diode as a light source for functional neuroimaging

Neuroscience research increasingly relies on optical methods for evoking neuronal activity as well as for measuring it, making bright and stable light sources critical building blocks of modern experimental setups. This paper presents a method to control the brightness of a high-power light emitting diode (LED) light source to an unprecedented level of stability. By continuously monitoring the actual light output of the LED with a photodiode and feeding the result back to the LED's driver by way of a proportional-integral controller, drift was reduced to as little as 0.007% per hour over a 12-h period, and short-term fluctuations to 0.005% root-mean-square over 10 seconds. The LED can be switched on and off completely within 100 μs, a feature that is crucial when visual stimuli and light for optical recording need to be interleaved to obtain artifact-free recordings. The utility of the system is demonstrated by recording visual responses in the central nervous system of the medicinal leech Hirudo verbana using voltage-sensitive dyes.     

Navajo Filmmakers

This paper is a report of research in visual (film) communication investigating questions in anthropology and communication. Six Navajos, aged 17–25, and one monolingual, aged 55, living on the reservation were taught only the technology of a 16mm movie camera and splicer and were asked to make films about "anything you want to." We review the theoretical questions underlying the research, describe our method of teaching, and analyze the films they made and their verbalizations about them, relating their cultural, verbal grammar, and narrative style to their methods and social organization of learning filmmaking, choice of subjects and actors for their films, and their methods, both syntactic and semantic, of structuring the image events they photographed.     

Anthropologists only need apply: challenges of applied anthropology

The application of anthropology is attracting increasing attention, where once it was thought at best a dubious enterprise. The resurgence of applied anthropology reflects the discipline's broad spread, with persons seeking applications in an array of areas. In this article I reflect on some contentious issues that I have encountered in trying to take up the challenge of applying anthropology, notably in the context of 'indigenous knowledge' in development inquiries, issues that demand attention to take this work forwards. A brief historical review suggests that a failure to deal with these arguably hindered previous attempts to establish an applied anthropology. They include definition of the subject we seek to apply, the implications of interdisciplinarity for the social sciences, and the matter of expert status. Other considerations concern giving ethnographic methods an applicable edge, engaging, for example, with the challenging demands of participatory research. I outline five ways to envisage applying anthropology: facilitating others' exploitation of exogenous know-how; using knowledge of local understanding to further development; transferring people's learning and practices cross-culturally; seeking ways to assist market use of knowledge; and finally radical ethno-criticism of development. They all present us with challenges. And signal interesting times for anthropology.     

An ethics of anthropology-informed community engagement with COVID-19 clinical trials in Africa

The COVID-19 pandemic has reinforced the critical role of ethics and community engagement in designing and conducting clinical research during infectious disease outbreaks where no vaccine or treatment already exists. In reviewing current practices across Africa, we distinguish between three distinct roles for community engagement in clinical research that are often conflated: 1) the importance of community engagement for identifying and honouring cultural sensitivities; 2) the importance of recognising the socio-political context in which the research is proposed; and 3) the importance of understanding what is in the interest of communities recruited to research according to their own views and values. By making these distinctions, we show that current practice of clinical research could draw on anthropology in ways which are sometimes unnecessary to solicit local cultural values, overlook the importance of socio-political contexts and wider societal structures within which it works, potentially serving to reinforce unjust political or social regimes, and threaten to cast doubt on the trustworthiness of the research. We argue that more discerning anthropological engagement as well as wider collaboration with other social scientists and those working in the humanities is urgently needed to improve the ethics of current biomedical and pharmaceutical research practice in Africa.