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“Blooming Biomes Mean Blooming Profits”: ‘Nature-based’ Industrial Farming and the Politics of the Industrial Animal Microbiome

Industrial trade shows are curious places. Potential customers milling around more than 500,000 square feet of exhibit space; technoscientific exuberance and hype; snappy names and enticing displays; hungry and nondiscriminatory grabs for whatever is free; networking spaces facilitated by their offerings of food and drink; and extravagant product demonstrations all collide in the fervor of selling, or at least showing off, the most innovative piece of technology. Here are other details that make industrial trade shows political places of assemblage: the racialized, gendered nature of maintenance and service work that help make an event as large as this run; the uneven representations of corporate power through the different sizes of trade floor allotment and who runs them; the ways in which some companies use gendered labor and performance (high heels, tight and low-cut shirts, and bright red lipstick) to attract onlookers to their booth; and the juxtaposition between these efforts against a company’s tagline behind them that says, as one example, “Leading the world to the future.” This blog post draws on participant observation at industrial agribusiness trade shows, specifically the International Production and Processing Expo (IPPE). The IPPE is the largest trade show displaying domains (technology, service, innovation, supplies) related to the entire gamut of processing, feed manufacture, and the production of eggs, meat, poultry. Given the enormity of all there is to study, my efforts are mainly focused on the marketing materials around and promises of future feed that industry trade shows enroll. As such, this blog post focuses on a few developments in the arenas of ‘nature-based’ methods of industrial farming that target the industrial animal microbiome. (read more...)

Woman manipulating an IBM mainframe computer, image in black and white.

AI as a Feminist Issue

By choosing to look at the funding from the American Government on this field, I aim to tell a different story about AI. A quick search for the word “librarian” on Google reveals images upon images of women holding books amongst big shelves, attending to patrons, reading stories for children, or stocking book shelves. Librarian is one of those professions that, like many others, such as nurse and secretary, have been associated with the female world.  If this text is about AI, you might be asking why I’m writing about libraries and librarians–but as scholars Safyia Noble (2018) in her Algorithms of Oppression and Monica Westin (2023) more recently have shown, what most people in Western countries usually understand as the internet, and what fuels the data collection of digital information that feeds generative artificial intelligence (AI) such as ChatGPT, was first started in the 1970s by groups of librarians (read more...)

Left image: fish-eye view inside a truck cab. A woman is driving the truck and a man sits in the passenger seat. An oxygen tank sits between them. Right image: A woman squats on grass outside while washing clothing in a white bucket. A red truck is visible parked in the distance.

Female Truck Drivers in China Navigate Gender Norms on Douyin

It’s dark outside: 4:34 AM. I am peering through a truck’s windshield, gazing at a seemingly endless stretch of highway. “Female truck driver Li Ping is live streaming,” reads the title above the Douyin video player. It’s accompanied by the option to follow Li Ping’s account. Li Ping and her sister converse with fans, their voices audible, but the camera remains directed out the window, capturing the drive and road ahead. “Have you all woken up from a night of sleep?” a voice asks. It belongs to Li Ping’s younger sister, whose weariness is evident in the countless yawns that follow. The chat springs to life as fans engage, their messages reflecting varied states of wakefulness: some have just risen, some couldn’t fall asleep, and others are truck drivers like Li Ping who have been awake and on the road. A robotic navigation voice reminds them to take a break. The camera captures the uninterrupted expanse of mountains; rest stops and service areas are nowhere in sight. Fans implore Li Ping’s sister to turn the camera and reveal herself and her sister. She replies, enticing them with the promise that if gifts are given, they will be granted a glimpse. The navigation voice reminds them again to take a break. They continue driving on. Below, a row of vibrant stickers awaits my interaction, offering the opportunity to support Li Ping through virtual items like hearts, flower bouquets, and cars, which streamers can later cash out for real money. (read more...)

A volunteer sorts out the morphine tablets for the patient to take home, under the guidance of a medical professional/doctor

Between Pain and Relief: Morphine’s Ambiguities in India

The root of the word morphine is Morpheus, the Greek god of dreams. Neil Gaiman’s contemporary reimagining of the character in his magnum opus Sandman likewise thrusts upon us a gothic titular figure, constantly morose, deeply troubled, and yet a benevolent god of dreams that embodies everything human. Perhaps it should be no surprise then that in the modern world this character’s namesake, morphine, the gold standard of medically prescribed painkillers (Ruiz-Garcia and Lopez-Briz 2008), offers a similarly troubling medical story, evoking in equal measure the contingent histories of pleasure and war, relief and addiction, commerce and regulation. In few places is this more apparent than in India. Legal opium is grown throughout certain regions of the country for the sole purpose of pharmaceutical production, yet irrespective of this robust industrial production, very little morphine is used within the country’s own hospitals (Rajagopal and Joranson 2007). This is a story that involves both the everyday impacts of restrictive regulation, and a local palliative care movement intent on widening access to the drug. (read more...)

A worn rain-harvesting cistern on the left is connected to the rooftop of a house via a white pipe. The cistern is cylindrical with a cone top. It is white and gray and shows signs of wear. Chickens and ducks walk around in front of the cistern.

Madam Cistern

The following monologue was originally written in Portuguese for the ongoing theatrical project Dramaturgias da água e da seca (Water and Drought Dramaturgies), developed by Pavilhão da Magnólia, a professional theatre group from Fortaleza, Ceará, Northeast Brazil. Based on 24 months of fieldwork in Quixeramobim, Ceará, the monologue explores the dynamics of human-water relations in the semi-arid region of Northeast Brazil from the perspective of a social technology that has transformed yearlong access to potable water in the region: the cement, rain-harvesting cistern. (read more...)

A table titled "Identifying Marks of Real and Fake Salvarsan," with four columns titled "Tomasses' Product," "Clements' Product (Lot A)," "Clement's Product (Lot B)," and "The Genuine." Entries in the table are marked as 'packing,' 'tubes,' 'contents of tube,' 'label on tube,' 'serial number,' 'insert circular,' 'ampule,' 'label on ampule,' 'contents of ampule,' and 'chemical analysis.'

Fake, Real, Real, Fake: Salvarsan on the US Medical Market

1913, Chicago: A reporter, assuming the name Edward Donlin, enters a downtown medical establishment that has advertised widely in Midwestern newspapers offering Dr. Paul Ehrlich’s new miraculous cure for ‘blood poison’—syphilis—for a price. ‘Donlin’ pays $2 in fees, then the consultation begins. He feigns concern about recent hair loss, and the doctor (who, matching the picture in advertisements, wears a Van Dyke beard) laughs strangely then turns grave: it is certainly syphilis. He recommends a Wassermann test, a recently-invented syphilis diagnostic, for $20 and Ehrlich’s Salvarsan for $30. Pleading financial difficulty, the reporter holds him off with a $2 down-payment and departs. (read more...)

Drawing More-than-Human Kinship

In my work as an anthropological ethnographer and illustrator, I have been working to connect seemingly disparate disciplines together—at times, even as a messy and rough bricolage. Thinking broadly about kinship—both intra- and inter-species—as a fundamental and foundational practice toward a mutually thriving future, I experiment with different formats and genres to reimagine what it means to produce ethnographic work. This reimagined work is not only informative but also beautiful, like the kinship I experience with my dog, Frank, who is depicted in the illustrations below. My investment in beauty is also an intentional form of resistance against neoliberal capitalist systems that prioritise profit, results, and efficiency over beauty, process, and patience. It matters that the illustrations in this series are digital. Using a software called Procreate on the 11” iPad Pro with an Apple Pencil, I actualise my imaginations on the screen. That is, this specific combination of technologies (read more...)

A marble statue of a man with a hand holding his tunic.

Hippocrates Against Protocols: Experiments, Experience, and Evidence-Based Medicine in Brazil

In this text, I address processes in which science is being claimed, shaken, disputed, and unpredictably rearticulated in Brazil’s medical field. Specifically, I consider denialist practices and movements during the Covid-19 pandemic. Based on an ethnographic approach to a variety of actions by medical groups and institutions that are critical of vaccination against Covid-19 and instead defend the use of drugs (considered ineffective by others) for the “early treatment” of the disease, I seek to highlight how their practices rearticulate, transform, and dispute new meanings, values, and practices of science, rather than simply reject it. Although they are publicly named by the media and scientists as denialists, their practices and discourses, as well as the repercussions of their actions, do not seem to be well explained by mere vulnerability to misinformation, lack of understanding of the technical aspects of the disease, or even the supposedly self-explanatory diagnosis of a frankly anti-science position. On the contrary, as I demonstrate in this essay, these groups resort to different constructions of science to produce their arguments and defend themselves against criticism. They do this by repositioning the content and legitimacy of the evidence on different axes than those of Evidence-Based Medicine (EBM), while at the same time, claiming EBM’s authority. In this sense, the following question animates this text: since the practices of these doctors can be recognized as denialist, how can this concept refer to something beyond a simple and direct refusal of everything that is usually called “science”? (read more...)