Dear colleagues,
Thank you very much for this discussion and all the thoughtful
contributions! (but please try not to reply with the whole thread in
each message, very cumbersome to read, thanks!)
I would like to add a more historizised approach to the problem of
‘Western’/‘non-Western’ anthropology. And I think that
white/male/western is not the root of the problem but just symptoms.
The German word ‘Anthropologie’ was used from the 17th-19th centuries as
‘science of human beings’ in a sense very close to medicine. Just around
the end of the 19th century, ‘Völkerkunde’, ‘ethnologie’ (french), and
‘anthropology’ became ‘studies of the other’. Note also that much of
19th century ‘anthro’ was based on historical interest: if we
(Europeans) understand how “primitive peoples“, allegedly conserved
since stone age, live today, we may gain understanding of our own past
development to a “higher culture“.
Plus, as de l'Estoile (2008) noted, anthropology as the study of the
‘other’ is not only embedded in, but a necessary part of the colonial
project (whether British, Japanese, Russian, etc). It has ever been a
tool of domination, and – like it or not – it still is. To decolonize
anthropology, abolish it. Sounds a bit polemic, but the only way I can
see for reconciliation, is that we (anthropologists of the world) find
comfort in being part of the dominating. A psychotherapy for the
discipline – you can't change it, get used to it, embrace it, and
transform it to something positive.
I've been working a lot with indigenous people and some gave me often
surprising and often brillant explanations about the world, people, and
‘the West’. But however convincing, logical, and well embedded in
indigenous epistemologies these explanations are, they are not
‘anthropology’, because the power of discourse is at my side, and only
when I write, tell, and translate these explanations, I am the one doing
‘anthropology’.
If those who are dominated try to investigate the way of life of the
dominating, then they are usually either caught as spies, assimilated,
ignored, or employed by anthropologists. Only if they do the ‘training’,
learn the discourse of domination, and become an anthropologist, then
they ‘can do it’, ‘can be it’, then they're ‘one of us’ (see the
Appadurai example and so many more).
So we can choose either to play the postcolonial game, to speak as
Spivak did, ‘as if’ we spoke for the subaltern who cannot speak for
themselves (at least not as anthropologists), and go on spiralling in
academic elitism; or to withdraw: this makes me feel uncomfortable, I'm
out. Or, as noted above, acknowledge our position of power in the
colonial/capitalist ‘world system’ and make something out of it.
I can see some danger of ‘epistemological hypochondry’ (Sahlins, hey)
when circling through discussions of decolonisation. The world is
colonial, and though the ‘classical’ colonial military control of
foreign regions and their people has mostly given way to a capitalist
and digitalized ‘neocolonial’ control through companies (nevertheless
usually at home in former ‘imperialist’ countries), I think we have to
live with it.
So I don't think that an anthropology from beyond anthropology is
possible (that would be real decolonization). Therefore, I suggest that
although we probably can't decolonize anthropology, we can still make it
better, more ethical, more useful, more equal. We can make it much, much
better, still.
Best wishes from Austria,
Bernd
_____________________
Bernd Brabec de Mori
anthropologist & musicologist
mailto: [log in to unmask]
phoneto: +4368110238660
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