Thanks Danny ...you are correct concerning the stream of research within
which I work for critical views of anthropology ... and my response to
Mead does come from a conversation with a visiting Samoan academic who told
stories from her family concerning the games that cheeky teenagers
played (as they do) with this very serious and seemingly obsessed
interloper. Much in the same way as Australian kids will sometimes warn
tourists to be wary of the drop-bear a larger and more dangerous
relative of the Koala that tends to randomly fall out of trees onto
people.
The issue under investigation in this critique is not the validity of
anthropology, science or design but the different roles that such
practices occupy at their culture centre and at various margins at
different times. Mead's work so central and scientific at publication to
inform the academy about remote practices ... is now valuable in
revealing the pseudo-scientific origins of cultural anthropology when
operating from such a centre. Also for Indigenous scholars these flaws
in academic practice index to the often seen complicity of such science
in past and contemporary projects of domination at these margins.
One of the leveling games that I play with my students is to present
Aboriginal stories collected by anthropologists (many eminent pre 1978).
These stories reveal the narratives of resistance embedded in the ways
that these active and intelligent agents responded to an anthropological
inquiry - one that presented their thematically flexible narrative streams as
static primitive artifacts ... mere reproductions for recording and
preservation.
Much modern anthropology has learnt from these fallacies ... but some
still build on these themes to present denegrations of Indigenous cultures
see Diamond's work on ecocide and the reply by
Peiser, B. (2005) From Ecocide to Genocide the Rape of Rapa Nui.
In Energy and Environment Vol 16 No: 3&4 pp. 513-539
Michael Jackson's (the anthropologist) work is exceptional particularly
in relation to place and space & I find Gell's Art anthropology one of
the most illuminating works where the agency of images is explored ...
they cause us to talk about them... and the prospect introduced (new for
western understandings but integral to Indigenous) -that design
constitutes externalized cognition.
Norm
Jackson, Michael 2005 Existential anthropology : events, exigencies, and
effects. New York : Berghahn Books,.
Gell, Alfred 1998.Art and agency : an anthropological theory Oxford ;
New York : Clarendon.
________________________________
From: PhD-Design - This list is for discussion of PhD studies and related research in Design on behalf of Ken Friedman
Sent: Sat 28/07/2007 7:47 PM
To: [log in to unmask]
Subject: Re: Colonialism -- a Carefully Delimited Response -- Reply to MSC Nelson
Dear MSC,
Thanks for your thoughtful and challenging reply. Your careful
response deserves a quick answer. I'll try a short comment, and then
I plan to leave this issue behind to focus on the main thread
stemming from Dori's original note and the rich conversation that
followed, most recently with the dialogue between M P Ranjan and
Thomas Rasmussen. (I've still be thinking through some issues dating
back to G K van Patter's comments and I hope to marshal my thoughts
well enough to post them by next week.)
Without agreeing with your position on the issue of colonialism, I am
aware of the position you outline. This is the post-colonial
position, as distinct from any specific post-colonial theory. If you
take the position that "[c]olonialism [w]as a driving force in the
focus of 19th and 20th century scholarly activity and practice" and
that "academia was/is corrupted and driven by colonial impulses,"
then anthropology must surely suffer from the same illness that
affects the other arts and sciences, and their allied professions. In
this view, psychoanalysis, geography, history, philosophy, political
science, sociology and all the rest are corrupted. For some, this
even extends to physics, mathematics, and chemistry. If this view is
correct, anthropology cannot be exempt.
I understand the logic of the view. I simply disagree.
In my view, this this line of discourse seems to be the product of
two great driving forces. One is the genuine soul-searching and
disciplinary or interdisciplinary inquiry that we are going through
as the world of scholarship and academia struggles to find its way
into the new millennium while dealing honestly with the problems of
the past. The other force is academic fashion -- just as many
scholars sought to be existential at one moment, post-modern at
another, the current fashion involves the earnest (and often honest)
drive to be post-colonial. This seems to be especially painful for
North American scholars and American-born scholars around the world
who see the force and power of the United States controlled by the
neo-conservative authors of "Project for the New American Century."
In this context, one would naturally be wary of colonialism and
imperialism.
Where it comes to the arts and sciences, I am not as sure that the
forces driving the Bush-Cheney regime have corrupted and driven all
academic fields in the nineteenth and twentieth centuries. This is no
more an absolute fact than the idea that the religious or royal
foundation of earlier universities necessarily corrupted and drove
the scholarship of those who studied or taught in universities before
the Humboldt reforms of 1805.
As I wrote, the malign drives and practices of some scholars and
individuals does not necessarily corrupt the entire field. The fact
that the founder of psychoanalysis was born in the Austro-Hungarian
Empire does not mean that psychoanalysis is itself imperialist and
colonial.
Nevertheless, the genuine challenge of the kinds of scholarly
initiatives in places like Wisconsin -- and elsewhere -- mean that I
may well be wrong. I have not followed the post-colonial debate
closely enough to study all the claims and counter-claims.
My earlier argument was based on a charge brought against
anthropology without any mention of other fields. I would argue that
anthropology alone cannot be guilty of the charge of colonialism --
after all, no anthropologist ever ran any of the great empires or
colonial powers. If I were to accept your premise, I would accept
your logical conclusion: If all academic fields are corrupted by
colonialism, then anthropology must be corrupt.
I want to posit a slightly different view.
I was born into a world in which the great colonial empires still
held sway. India had gained independence, but it was not yet a
republic. The same was true of Pakistan. Many African nations were
still controlled by the colonial powers, the Apartheid laws of 1948
were passed in South Africa the year before I was born, the Soviet
Union dominated the unwilling nations of Eastern Europe,
UN-sanctioned protectorates and governance arrangements covered many
nations that are now independent of their former governors,
Indonesian independence from the Netherlands had just been recognized
by international law, Malaysia and Singapore were still part of the
British Empire, Algeria was as a French colony and the First
Indo-China War was still in progress. The independent nations of this
world were also shaped in great part by former colonial powers --
Iraq and Yugoslavia, for example, drawn on a map after World War I,
Saudi Arabia declared and recognized, Syria gaining freedom from
France. Geopolitical and economic colonialism enabled nations without
formal colonies (such as the United States) to control other nations
in different ways.
In this world, it seemed to many of us that scholarship and the
advancement of free inquiry was an antidote to colonialism and
imperialism. Whatever the personal politics or behavior of scholars,
scientists, and artists, the slow push for knowledge and wisdom
seemed to work some good in the world.
It may well be that we were all so thoroughly embedded in the world
shaped by colonialism and imperialism that we were corrupted without
knowing it, but I do not believe this to be so. I felt (and feel)
myself to be part of a long line of human beings from many places and
cultures struggling to move forward from a known past into an unknown
future, making improvements along the way.
One thing is clear. I am not saying, "we all have biases, just live
with it." This thread and the contributions from Norm, Danny, David,
Dori, and others are significant. I disagree respectfully with some
of the thoughts, and I've tried to state a reasonable basis for my
disagreement.
It seems to me that in design, as in other disciplines and fields, we
do "spend a lot of time looking at their own fields and thinking
critically about the assumptions" that shape the disciplines and
fields of design.
It is impossible to flat-out reject the post-colonial position that
all fields are corrupt because they emerge from and are embedded in a
civilization that produced the great colonial empires. This may be
what Gandhi meant when a reporter asked him what he thought of
Western civilization and he answered, "I think it would be a good
idea!"
Starting with a challenge to one myth about a single anthropologist,
this sub-thread has shifted to Danny's reasoned critique of
anthropology as a field embroiled in colonialism and then to your
challenge to all academic fields as necessarily embroiled in
colonialism. While I'd have to disagree with a specific critique
against anthropology as singularly colonial, I can't disagree with
the general critique in the same way. I can only say that so far, I
am not convinced that this is the case. If it is, then it is also the
case for anthropology. Despite my view that neither case is so, I
accept that a larger debate is in progress around the world. Since we
will not settle it here, I am going to conclude my part in this
sub-thread for now.
Thanks for your nicely articulated thoughts -- and thanks, again, to
Norm, David, Danny, and Dori.
Warm wishes,
Ken
MSC Nelson wrote:
--snip--
While it is clear that your intention is to protect the virtue of
anthropology as a field, I believe that, at least on the University
of Wisconsin campus, it would be a simple task to find many scholars
spread
across disciplines that strongly disagree with you. Colonialism as a
driving force in the focus of 19th and 20th century scholarly
activity and practice is a major research area in the humanities
here, and cuts across traditional disciplinary lines. In this
environment, the idea that academia was/is corrupted and driven by
colonial impulses is accepted as a given, and the focus is more on
trying to figure out what this means for us as scholars.
--snip--
...Many researchers would agree that anthropology was and is shaped
by colonialism and often finds itself as a tool for gaining power;
this applies even when anthropologists are not actively engaged in
creating colonial tools. However, rather than seeing this as a
negative it could be seen an opportunity to learn something. Perhaps
design research could use a bit more of this self-critique from
within, because others outside of the field are already doing so,
sometimes without the insights into the finer points of what it means
to design.
--snip--
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