Australian Aboriginal anthropology at the crossroads: Finding a successor to A. P. Elkin, 1955

A. P. Elkin, who had dominated Australian anthropology since his appointment to the Chair of Anthropology at the University of Sydney in 1934, was concerned that coinciding with his retirement in 1955 was the possibility of the demise of Aboriginal anthropology as the core of the Sydney department. He thus attempted to influence the University authorities in their selection of his chosen successor, Ronald Murray Berndt. Such a selection would ensure the continuance of the department as the pre‐eminent authority on all matters to do with Aboriginal ethnography and affairs, and maintain its critical role in the formulation of policy with mission bodies and government. The other long‐serving member of the department, H. Ian Hogbin, was equally determined to see this did not happen. Hogbin wanted an appointment of a scholar who was in no way connected to Elkin. This would address the problem, inadvertently, of changing the focus of the department and would open the possibility of a shift in theoretical orientation and renewal. This article examines the machinations of the protagonists, the selection process, the quality of the candidates and the role of the mostly British‐based referees, especially the LSE‐based anthropologists Raymond Firth and Isaac Schapera, in shaping and influencing the decision to appoint the Africanist J. A. Barnes.     

Olive Pink and the Encounter with the Academy

Olive Pink studied anthropology at the University of Sydney under Professor A.P. Elkin. Although she did fieldwork among the Northern Aranda and Wailbri of Central Australia, she became disenchanted with anthropology and lived a reclusive life in Alice Springs. In this paper I present a brief outline of her life, particularly during the 1930's I point to the problems she encountered and suggested that she needs to be relocated within her discipline.     

Home-town Anthropology

As I undertake fieldwork in my home-town area, I experience the familiar and the unfamiliar colliding, overlapping and interrelating in a critically productive, yet tense, dialectic. Questions arise for me such as: What is the field? What is home? When am I an anthropologist? When am I a local? By looking at the relationship between Aboriginal and non-Aboriginal people in my home-town area, I am able to briefly explore these questions and come to a position where 1 sense the need for anthropology to look to comparative strategies (whereby difference and similarity are seen in relation to each other). This I see as a corrective to an overly contrastive approach which prioritises the representation of difference between cultural groups.     

Campus Anthropology: A Case Study from West Bengal,India1

In this ethnographic account, I attempt to write an anthropological narrative of my own university located in a district town of the West Bengal state in India about 130 kilometres from Kolkata, the capital of the state. My account does not come under the sub-discipline of ‘Educational Anthropology’ in which formal education is studied by the anthropologists as yet another process of the transmission of culture. My point of departure entails viewing the physical and the cultural space named ‘university campus’ by situating the case study of Vidyasagar University in a theoretical and global context. The anthropological subjects in the cultural space labelled as ‘campus’ range from the Vice-Chancellors to the indigenous tribal people who were viewed as ‘encroachers’ by the university community, while the latter looked at the campus as part of their traditional village common land. Ironically, the aims and objectives of my university was to build up research and teaching towards the development of the tribal and the underprivileged people of the region in which the university is located. The case of my university and comparative cases of Columbia, Pennsylvania and Marquette Universities definitely differ in scale, but they also share one common point: expansion of a campus and its effect on the local community in the context of the ideals and objectives of university as a social institution. The empirical scenario demands the emergence of the new sub-discipline named ‘campus anthropology’.     

Gap junctions in human sebaceous glands

Summary An examination of human sebaceous glands by transmission electron microscopy has revealed the presence of gap junctions. The junctions are found in abundance between differentiating cells, and annular forms are also seen. The possible significance of this new finding is briefly discussed.We thank the ENT consultant staff of Royal Prince Alfred Hospital, Sydney, for making tissue available. The co-operation of the director, Dr. D.J.H. Cockayne, and staff of the University of Sydney Electron Microscope Unit is gratefully acknowledged. Mr. E. Foster provided excellent assistance with the photography. -The project was supported by the Consolidated Medical Research Funds, University of Sydney, and the National Health and Medical Research Council of Australia. One of us (N.K.) was the recipient of the Phyllis Anderson Medical Research Fellowship awarded by the Faculty of Medicine, University of Sydney     

Primitivist tourism and anthropological research: awkward relations★

Many anthropologists dislike the tourism depicted in the film Cannibal tours (1988), which values visited people for their supposed embodiment of an archaic mode of life, isolated from capitalist modernity. Here I approach such tourism through how its participants relate to anthropology, based on research into encounters between tourists and Korowai of Indonesian Papua. I juxtapose three patterns. First, Korowai sometimes assimilate me to ‘tourist’ or ‘tour guide’. Second, tourists often embrace ‘anthropology’ as an adjunct to their primitivist goals. Third, certain tourists investigate their own primitivism, in ways that parallel my research on that topic. This diversity of alignments of tourist, anthropologist, and Korowai calls for an analytic strategy not of seeking out the ultimate basic relations between these character-types, but of understanding categorization as a practice of its own, through which categorizers grapple with broader historical conditions.     

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.     

Defining rhythm: Aspects of an anthropology of rhythm

This paper outlines the relevance of the idea of rhythm to cultural anthropology, with specific suggestions for a medical anthropology of rhythm. By reconsidering the fluid nature of the concept of rhythm in ordinary language, the paper defines rhythm functionally in terms of a temporal order that anticipates, suspends and fulfills on the level of the visceral, physical, ecological, institutional as well as the moral. Although the paper identifies most explicitly the link between the bodily and social rhythm, it tries to suggest a cosmic background in the interaction of the social and bodily rhythms. The paper is divided into three parts: 1) the general problem of defining rhythm, 2) the concept of rhythm from its origin, and 3) the concept of rhythm in cultural theory since Durkheim. Further readings in particular reference to medical anthropology are often indicated in the notes.I want to thank Arthur Kleinman and Joan Kleinman for their unfailing support and comradely criticism throughout my reading and writting for this paper.     

The First Boasian: Alfred Kroeber and Franz Boas, 1896-1905

This article reviews the interplay of the personal, institutional, and intellectual factors in the relationship between Franz Boas and Alfred Kroeber, his first important student. It focuses on their first decade, 1896-1905, a critical transitional period in the formation of American anthropology. After a consideration of their personal and familial contexts, it reviews Boas's role as a graduate professor to Kroeber, the beginning of an academic anthropology program at the University of California, Boas and Kroeber's collaborative and competitive relationship as museum curators, their diverging ethnographic strategies, Boas's editing of Kroeber's professional writings, and their disagreements over the organization of national professional societies (primarily the American Anthropological Association and the American Folklore Society). This article is a case study of the construction of anthropological traditions. [Keywords: Franz Boas, Alfred Kroeber, history of anthropology]     

What is the matter with transcendence? On the place of religion in the new anthropology of ethics★

A focus on ordinary or everyday ethics has become perhaps the dominant concern in the rapidly developing anthropology of ethics. In this article, I argue that this focus tends to marginalize the study of the ways in which religion contributes to people's moral lives. After defining religion and transcendence in terms that make them less uncongenial to the study of ethics than many proponents of ordinary ethics suggest, I examine values as one sometimes transcendent cultural form that often informs ethical life. I draw on Victor Turner (along with Durkheim) to develop an account of how rituals often both present people with and allow them to perform transcendent versions of values. These encounters, in turn, shape people's ethical sensibilities, including those they bring to bear in everyday life, in ways we cannot understand unless we accord religion a more central role in the anthropology of ethics than it has played to this point. I illustrate my arguments with material drawn both from Turner's Ndembu ethnography and from my own research on Christianity in Papua New Guinea.     

An Ethnographic Filmflam: Giving Gifts, Doing Research, and Videotaping the Native Subject/Object

Using the discussion of self-reflexivity as an organizing principle, this article examines how mobilizing digital video technology during fieldwork opens up empirical and theoretical space for reconceptualizing the relationship between anthropologists and informants. Placing the field of visual anthropology into critical conversation with long-standing theoretical arguments about the objectivist limitations of native anthropologists, I argue that the slipperiness of nativity as an anthropological designation helps to provide analytical tools for examining filmmaking as a kind of gift-giving process between native ethnographic filmmakers and the subjects of their films. This article highlights some of the ways in which my own filmic and videographic exploits in Harlem, New York, mark integral connections between seeing and being the proverbial other, probing social exchanges predicated on the usefulness of low-budget digital technology as a means of fostering politically and epistemologically valuable ethnographic collaborations.     

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]     

Abnormal births and other “ill omens”

We summarize the ethnographic literature illustrating that “abnormal birth” circumstances and “ill omens” operate as cues to terminate parental investment. A review of the medical literature provides evidence to support our assertion that ill omens serve as markers of biological conditions that will threaten the survival of infants. Daly and Wilson (1984) tested the prediction that children of demonstrably poor phenotypic quality will be common victims of infanticide. We take this hypothesis one stage further and argue that some children will be poor vehicles for parental investment yet are not of demonstrably poor quality at birth. We conclude that when people dispose of infants due to “superstitious beliefs” they are pursuing an adaptive strategy in eliminating infants who are poor vehicles for parental investment. Catherine Hill lectures in biological anthropology/human sciences at Durham University’s University College, Stockton. She trained in biological anthropology at University College, London. Her current research interests include human and nonhuman primate socioecology and human resource ecology and development issues. Helen Ball lectures in biological anthropology/human sciences at Durham University’s University College, Stockton. She trained in biological anthropology at the University of Massachusetts at Amherst. Her current research interests include nonhuman primate behavior and socioecology, reproductive biology, and evolutionary issues.     

Capitalism as culture,and economy1

Contemporary cultural anthropology has been marked by its distance from the analysis of economy. I argue that anthropology as a discipline has suffered from this distance and suggest a form in which these interests can be reconciled for the purposes of ethnographic research. The discussion is divided into three sections. In the first, I trace the ‘disappearing’ of economy from cultural anthropology. In the second, I propose a schema for bringing economy back. This schema involves adopting a phenomenology of the subject that relies on notions of value drawn from Appadurai and from Heidegger and Marx. Finally, I instance two examples of this schema in my own ethnographic research. One concerns Central Australia and pertains to recent debates about remote indigenous life. The other concerns Kingston Jamaica and references debates about gender, sex and dancehall. Both milieux involve types of change and violence that can bear on modern subjects. My suggestion is that anthropology will address these issues in more interesting ways if economy becomes a part of ethnographic analysis.     

Research for Change versus Research as Change: Lessons from a Mujerista Participatory Research Team

In this article, I aim to further the discussion of engaged research in anthropology and education by examining the unique changes promoted by participatory research in contrast to policy-oriented activist research models. Drawing on my work with Latina immigrant mothers in a school reform movement, I argue for a Latina feminist view of participatory research that illuminates and builds on Latina women's capacities for social critique and transformative resistance.  [participatory research, activist anthropology, Latino parents, school reform]     

Within a Range of Possibilities: Morality and Ethics in Social Life

Despite its now common currency the anthropological concept of morality remains underdeveloped. One anthropologist who has made several important attempts to work out a more precise theoretical concept of morality is Joel Robbins. In his most recent contribution to this endeavor Robbins addresses the tension in anthropology between what he calls the morality of reproduction and the morality of freedom. In this article, I suggest an alternative solution to the problem of conceiving the distinction between a nonconsciously enacted morality and the conscious awareness of ethical dilemmas and moral questioning. I will support this distinction with ethnographic and life-historical material from my research on the moral lives of some Muscovites.     

A Love Affair with Bacillus subtilis

My career in science was launched when I was an undergraduate at Princeton University and reinforced by graduate training at the Massachusetts Institute of Technology. However, it was only after I moved to Harvard University as a junior fellow that my affections were captured by a seemingly mundane soil bacterium. What Bacillus subtilis offered was endless fascinating biological problems (alternative sigma factors, sporulation, swarming, biofilm formation, stochastic cell fate switching) embedded in a uniquely powerful genetic system. Along the way, my career in science became inseparably interwoven with teaching and mentoring, which proved to be as rewarding as the thrill of discovery.     

The Pleasures and Pitfalls of Teaching Human Evolution in the Museum

As natural history museums are increasingly challenged to represent the complexities of human evolution, new innovations are required to create dynamic, dialogic experiences between museum scientists and museum audiences. After the opening of the Spitzer Hall of Human Origins in 2006, I had the opportunity to take my academic experience in physical anthropology to public education in the Sackler Educational Laboratory for Comparative Genomics and Human Origins. In the lab, I was able to intervene in museum visitors’ preconceptions of human evolution in a novel, informal educational setting.     

The rise of academic physical anthropology in the United States (1880–1980): A historical overview

This paper surveys the development of physical anthropology in the period from 1880 to 1980, beginning with the founding of the U.S. Bureau of American Ethnology and the advent of professionalism in anthropology. The growth of physical anthropology within academic anthropology and the effect of the bias toward ethnology and archaeology is considered. Three historical phases are suggested: pre-1900, the pre-academic period of physical anthropology; 1900–1930, the initial development of academic physical anthropology, which witnessed the founding of the American Journal of Physical Anthropology and the American Association of Physical Anthropologists by Hrdli?ka, and of Hooton's program at Harvard University; 1930-present, which has seen the full development of physical anthropology in an academic context.     

Anthropology at the University of Michigan in the late 1950s

By 1958, the Anthropology Department at the University of Michigan had emerged as a major center in the discipline. Its excellence derived from a strong faculty, commitment to an integrated view of the field, and broader support from a rising national tide of scholarship. While many new intellectual currents developed, among the strongest was biological-behavioral theory--somewhat ironically flourishing in a biological anthropology program that viewed itself as a nexus of population genetics. The biological anthropology faculty thought like anthropologists. From this environment, Frank Livingstone not only drew intellectual support, but also became a key player in demonstrating the importance of historical and cultural factors to shaping biological patterns. A biocultural perspective is evident in Michigan research to this day.