The first weeks of 2021 brought no relief, even though so many hoped otherwise. Instead, the first twelve days clearly demonstrated that exclusion, inequity, violence, and multiply intersecting systems of oppression didn’t magically disappear into the thin air as the clock struck midnight on January 1. Neither in the US nor in other parts of the world. (read more...)
That Sunday morning the words came from my colleague José, secretary of the Q’eqchi’ Council of Elders Releb’aal Saq’e’(ACGERS), located in Poptun, Petén… “Tata Mingo is dead, he was lit on fire by his own neighbors a few minutes ago… He was accused of witchcraft.” My knees succumbed, unable to let sink in the story José kept repeating over the phone, as if to make sure I was grasping the full gravity of what happened. Domingo Choc Che, a gentle soul and wise Ajilonel, expert on medicinal plants and practitioner of Maya Spirituality, and my research colleague, had been murdered. “The others are afraid,” José went on, “what if they start coming after all of us?” At that moment, the weight of my academic decisions felt like a punch in the stomach. I told myself we had been careful; we knew the area and had researched the risks extensively. Yet my ignorance of the subjacent complex local dynamics seemed unequivocal. The ACGERS Council was pushing the boundaries of a new type of research, in full trust of our partnership. That day changed me as an anthropologist and as transdisciplinarian. In this article I reflect on what it means to push and transgress the boundaries of collaborative research and how we may be asked to become a new species of social scientist. (read more...)
The rule of “finders, keepers” has held true for most archaeological discoveries at least since museums, as we now know them, have existed. Collectors of foreign objects have been around, of course, as long as war, but the officialization of plunder for the purpose of exhibiting foreign treasures in public spaces dates back to the Enlightenment (mid 18th to early 19th centuries), when feeding museums was part of anthropologists’ tasks, an expectation that survived until very recently. Explorers and discoverers were romanticized and immortalized in literature and, later, film. The debate over ownership of archaeological sites and objects has followed a similar arch; now the decolonization of knowledge and critiques of cultural appropriation are central to anthropological debates. Despite growing public questioning of ownership of the past and its objects, the ghost of Indiana Jones continues to capture and seduce many. The battle over who decides over the Mayan archaeological (read more...)
In 2000, a United Nations Resolution designated June 20th World Refugee Day. In the week leading up to this day, countries throughout the world pay homage to the ideals of the refugee rights movement through public festivals celebrating their migrant communities’ cultures, social media campaigns on refugee resilience, and declarations of their commitment to protect those seeking asylum. Historically, nation-states have employed such public messages to emphasize their identities as benevolent, humanitarian actors. However, what these proclamations elide is not only the violent ways that individual nations reject asylum seekers, but the collective ways that countries work together to inhibit their mobilities. Both the technologies of detection and deterrence as well as anti-refugee rhetoric, while based on insular ideas of nationhood and ‘who belongs,’ are also increasingly dependent on collaborations and partnerships with other nation-states. In attempts to control refugee movement, multiple nation states are both entangled and willingly involved in a global effort to contain, reroute, and eventually immobilize asylum seekers from the global South seeking protection in liberal democratic states. While there has always been an international refugee regime since the inception of the 1951 UN Refugee Convention, it is worth paying attention to the new ways in which nation states are learning from and relying upon each other to govern where refugees can and cannot go. (read more...)
Editor’s note: This is the second post in an ongoing series called “The Spectrum of Research and Practice in Guatemalan Science Studies.” Previous scholars largely confined their studies of European honey bee (Apis mellifera, including Africanized hybrids) communication to the waggle dance, with the communication range limited to food gathering, hive site selection, and other simple collective tasks. Recent advances in therolinguistic interpretation have demonstrated that a hive structure’s 3-dimensional matrix, including differentially-deposited pheromones and scent signatures laid in wax, contain additional, semi-permanently recorded content, though without a functional grammar. Rather than fully-articulated communication, the hive contains references to broader concepts—such as joy, woe, growth, care, loss, hunger, abundance, battle, defense, and so on. Reading waggle dances in hive context reveals that basic communication is often interwoven with broader narratives. (read more...)
In support and solidarity with LGBTQIA+/Queer people around the world, we’re celebrating Pride Month with a collection of some of our most popular queer content from the blog. We take this moment to recognize the valuable contributions LGBTQIA+/Queer people make to our fields, our society, and our lives. Check out six of our favorites below! (read more...)
From the dead center of an all-white eye, a lone sapling rose two feet tall. Cyclical ridges and valleys, etched in bioplastic by an unseen watchmaker, encircled the solitary lifeform and separated it from the mottled, decaying plant matter that had been strewn about nearby with intention, detritus by design. Lying adjacent on the table-in-sylvan-drag, a digital tablet and paper pamphlets displayed the word Nucleário. Nucleário and the five other prototypes exhibited at the 2018 Biomimicry Launchpad Showcase in Berkeley, California, were, according to the event’s online marketing, projects from a “new species of entrepreneur” who practices “biomimicry,” the “conscious emulation of life’s genius,” a refrain I would hear repeatedly during my fieldwork on contemporary chimeras of biology and design. “Genius,” a cultural category once reserved for the presence of spiritual inspiration, here refers to the technical creativity of a re-animated nature that designers attempt to imitate in new devices like Nucleário. Under the solar-paneled roof of the David Brower Center, whose eponym served as the first executive director of the Sierra Club, teams from Brazil, Mexico, Colombia, Taiwan, and the United States had gathered to compete under the Biomimicry Global Design Challenge, which, this year, prompted designers to devise solutions for the mitigation and reversal of climate change. The prize: a cash award of $100,000 given by the Biomimicry Institute, a Montana-based nonprofit organization dedicated to “building a new generation of sustainability innovators” through educational initiatives. (read more...)
When writing inequalities, the language we use and our writings betray the power dynamics and the unequal relations that stem from the world we as researchers come from. This post explores how these inequalities play out in the worlds we embed ourselves in as outsider researchers and are apparent in what we write through a reflection on my own research with dDeaf television producers and actors in Sweden. (read more...)
