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+====== ANTH 6916: Culture and development—Key concepts (or, The social in justice) ======
-====== Life on other worlds, or other ways of knowing? ======
+===== Semester 2, 2024 =====
-===== Life on other worlds, or other ways of knowing? =====
+Social science has always been central to the study and practice of development as a source of expert knowledge on how societies work and what makes societies change. But where you stand on social change depends on where you sit. When the whole world is on fire, and our collective future is at stake, we need to learn to expand our imagination of what community, society, economy, and change mean. This means taking part in a dialogue among scholars, feminist activists, anticolonial thinkers, and people at the grassroots. When we look at society through multiple lenses, the invisible sources of injustice, oppression, suffering, and disease come into view.
-Ryan Schram
+[[About this seminar]]
-ANTH 6916: The social in justice
-October 23, 2024
-Slides available at http://anthro.rschram.org/6916//12
+**Coordinator:** Ryan Schram
-**Main reading:** Blaser and Cadena (2018); Strathern (2018)
+//Last updated: July 10, 2024//
-===== An example of “ritual conflict” =====
+===== Assignments =====
-This is a passage from a paper by Marie Reay (1959), cited by Marilyn Strathern (2018):
+  * **Take-home writing assignment** (due Sep. 06 at 11:59 p.m., worth 35%, length 2000)
+  * **Essay** (due Nov. 01 at 11:59 p.m., worth 40%, length 3000)
+  * **Various contributions to shared online knowledge base** (due weekly, worth 10%, length 500)
+  * **Weekly journal** (due weekly, worth 15%, length 500)
-Dancing with spears occurs in the climactic rites of the Pig Ceremonial and also in the harvest festival called wubalt, a ritual presentation of nuts and other foodstuffs by one clan to another. All the spear dances are essentially the same. The one I shall describe here takes place as part of the geru bugu ceremony held in honour of the Guardian of Pigs towards the end of the Pig Ceremonial.
+===== Weekly plan of topics and readings =====
-About forty men dance towards the ceremonial ground. They wear headdresses of red and black bird-of-paradise plumes, and they twirl their spears horizontally above their shoulders, ready to strike. They advance with stylized movements, kicking their legs up behind them. Suddenly they squat on their haunches and stay motionless for a few moments before advancing again. They repeat this action many times, dashing forward with mincing steps, retreating to squat motionless, then again moving forward. They dance round the house of the Red Spirit a dozen times. The dance ends when other men, who have been following the spearsmen and performing symbolic actions in honour of the Red Spirit, hurl pieces of pork to the crowd.
+^ Week ^ Date ^ Topic ^ Main reading ^ Other reading ^\\
+| **1** | **July 31** | **Show us the Devil Baby!** | Addams (1916) | |\\
+| **2** | **August 07** | **[[2|Social work as ethical knowledge]]** | Addams (1902), intro and chap. 2, pp. 1-70 | Lengermann and Niebrugge (2014) |\\
+| **3** | **August 14** | **Doing being poor** | Desmond (2012); Desmond (2014) | |\\
+| **4** | **August 21** | **How does it feel to be a problem?** | Du Bois (1903); Du Bois (1921) | Battle-Baptiste and Rusert (2018) |\\
+| **5** | **August 28** | **Double-consciousness, second sight** | Fanon ([1952b] 1991); Fanon ([1952a] 1991) | |\\
+| **6** | **September 04** | **There is no such thing as society: Capitalism, bourgeois civil society, and (neo)liberalism** | Marx ([1867] 1972), pp. 319-329, 431-438 | |\\
+| **7** | **September 11** | **[[7|Capitalism as original and ongoing dispossession]]** | Fraser (2014); Dawson (2016) | Fraser (2016) |\\
+| **8** | **September 18** | **[[8|We’re here to help: Expertise as power]]** | Weber (1991); Foucault (1991); Foucault (1982) | |\\
+| **9** | **September 25** | **[[9|Pay no attention to the state behind the curtain]]** | Gupta (2012), chaps. 1-2 | |\\
+| **B** | **October 02** | **Mandatory school closure for seasonal celebrations—No class** | | |\\
+| **10** | **October 09** | **[[10|Everything’s relative: Society as collective consciousness and total system]]** | Durkheim ([1895] 1966); Mauss ([1925] 1990) | Lukes (1973) |\\
+| **11** | **October 16** | **[[11|In other words: Cosmology and the translatability of cultural difference]]** | Evans-Pritchard (1951); Kohn (2007) | Kohn (2015) |\\
+| **12** | **October 23** | **[[12|Life on other worlds, or other ways of knowing?]]** | Blaser and Cadena (2018); Strathern (2018) | |\\
+| **13** | **October 30** | **Who has a right to theorize?** | Guru (2002); Sarukkai (2007) | Visvanathan (2001); Gurukkal (2013) |\\
+| **14** | **November 06** | **Reading week** | | |\\
+| **15** | **November 13** | **Finals week** | | |
-The spear dance dramatizes readiness for conflict rather than conflict itself. The spearsmen’s antagonists, the traditional enemies of the clan, are not present ; nor are they impersonated in the dance. The rite acts out the strength of the clan, which is symbolized by going to war. It expresses the unity of the clan and the value placed on warfare. (Reay 1959, 291)
+===== References =====
-===== Another example =====
+Addams, Jane. 1902. //Democracy and social ethics//. New York: The Macmillan Company. http://archive.org/details/democracysociale00addauoft.
-This is another passage from Reay (1959):
-“This ritual conflict is known as ‘the nettle game’ (nonts nin-maag), though the actors discarded their nettles early in the game I witnessed in 1955: they preferred to throw ash and mud from a relatively safe distance where they could not be brushed by nettles. The game I saw varied from the traditional pattern in a significant respect. During previous Pig Ceremonials, I was told, used to wait until the men were asleep ; then they would creep towar where many men were sleeping and attack the inmates, brushing them with and covering them with ash and mud. The men would grab ash from the fire and chase the women. Thus the traditional game began with the women attacking men, whereas the present-day game is an equal tournament between the equally armed with nettles and neither with any advantage over the men themselves organized the game I witnessed as part of the ritual pro the end of the Pig Ceremonial. Everyone entered the game in a spirit of jest, but the men staged it during daylight in order that the opposing sides might be visible and unable to throw stones or other dangerous objects.” (Reay 1959, 292)
+———. 1916. “The Devil Baby at Hull House.” //The Atlantic//, October 1, 1916. https://www.theatlantic.com/magazine/archive/1916/10/the-devil-baby-at-hull-house/305428/.
-===== A statement about atiku =====
-A quotation by Mario Blaser (2016) of a researcher also working on Innu’s people’s relationships with caribou.
+Battle-Baptiste, Whitney, and Britt Rusert. 2018. //W. E. B. Du Bois’s Data Portraits: Visualizing Black America//. New York: Princeton Architectural Press. http://ebookcentral.proquest.com/lib/usyd/detail.action?docID=5515147.
-“One day, while I was in the Innu Nation office, a very experienced hunter who had been recently charged with illegal hunting came to the office where I was working and told me, “they found a Red Wine [a herd then protected for more than fifteen years] collar close to Lake Kamistastin; see, atıku wants to go there.” Lake Kamistastin is located about four hundred kilometers north of Sheshatshiu, very far from the Red Wine Herd range, and right in the migration area of the George River Herd. This information, as he and other Innu argue, shows that the Red Wine woodland herd and the George River migratory herd intermingle. Therefore, there is no point in declaring the hunt illegal on the basis of the assumption upheld by government scientists that the herds are different: for the Innu there is only atıˆku. Furthermore, the words of this hunter obliquely indicate differences in how the collar information is used. The government uses it to obtain the information the scientists need to learn about caribou behavior, such as their whereabouts, while the Innu use this information to know what atıku wants. In other words, while the government administer the collars to satisfy their will to know, the Innu use it to know the will of atıku. Like human beings, atıku has will.” (Blaser 2016, 556)
-===== References and further reading =====
+Blaser, Mario, and Marisol de la Cadena. 2018. “Pluriverse: Proposals for a World of Many Worlds.” In //A World of Many Worlds//, edited by Marisol de la Cadena and Mario Blaser, 1–22. Durham, N.C.: Duke University Press.
-Blaser, Mario. 2016. “Is Another Cosmopolitics Possible?” //Cultural Anthropology// 31 (4): 545–70. https://doi.org/10.14506/ca31.4.05.
+Dawson, Michael C. 2016. “Hidden in Plain Sight: A Note on Legitimation Crises and the Racial Order.” //Critical Historical Studies// 3 (1): 143–61. https://doi.org/10.1086/685540.
-Blaser, Mario, and Marisol de la Cadena. 2018. “Pluriverse: Proposals for a World of Many Worlds.” In //A World of Many Worlds//, edited by Marisol de la Cadena and Mario Blaser, 1–22. Durham, N.C.: Duke University Press.
+Desmond, Matthew. 2012. “Disposable Ties and the Urban Poor.” //American Journal of Sociology// 117 (5): 1295–335. https://doi.org/10.1086/663574.
-Reay, Marie. 1959. “Two Kinds of Ritual Conflict.” //Oceania// 29 (4): 290–96. https://www.jstor.org/stable/40329173.
+———. 2014. “Relational Ethnography.” //Theory and Society// 43 (5): 547–79. https://doi.org/10.1007/s11186-014-9232-5.
+Du Bois, W. E. B. 1903. “Of Our Spiritual Strivings.” In //The Souls of Black Folk: Essays and Sketches//, 1–12. Chicago: A. C. McClurg. https://archive.org/details/cu31924024920492.
+———. 1921. “The souls of white folk.” In //Darkwater: Voices from within the veil//, 29–52. New York: Harcourt, Brace. http://archive.org/details/darkwatervoicesf00duborich.
+Durkheim, Emile. (1895) 1966. “‘What Is a Social Fact’ and ‘Rules for the Observation of Social Facts’.” In //The Rules of the Sociological Method//, edited by George E. G. Catlin, translated by Sarah A. Solovay and John H. Mueller, 1–13, 14–46. New York: The Free Press.
+Evans-Pritchard, E. E. 1951. “Some Features of Nuer Religion.” //The Journal of the Royal Anthropological Institute of Great Britain and Ireland// 81 (1/2): 1–13. https://doi.org/10.2307/2844013.
+Fanon, Frantz. (1952a) 1991. “The fact of blackness.” In //Black skin, white masks//, 109–40. New York: Grove Weidenfeld. http://archive.org/details/blackskinwhitema0000fano.
+———. (1952b) 1991. “The Negro and language.” In //Black skin, white masks//, 17–40. New York: Grove Weidenfeld. http://archive.org/details/blackskinwhitema0000fano.
+Foucault, Michel. 1982. “The Subject and Power.” //Critical Inquiry// 8 (4): 777–95. https://doi.org/10.1086/448181.
+———. 1991. “Governmentality.” In //The Foucault Effect: Studies in Governmentality//, edited by Graham Burchell, Colin Gordon, and Peter Miller, 87–104. Chicago: University of Chicago Press.
+Fraser, Nancy. 2014. “Behind Marx’s Hidden Abode: For an Expanded Conception of Capitalism.” //New Left Review//, no. 86 (April): 55–72.
+———. 2016. “Expropriation and Exploitation in Racialized Capitalism: A Reply to Michael Dawson.” //Critical Historical Studies// 3 (1): 163–78. https://doi.org/10.1086/685814.
+Gupta, Akhil. 2012. //Red Tape: Bureaucracy, Structural Violence, and Poverty in India//. A John Hope Franklin Center book. Durham, N.C.: Duke University Press. https://doi.org/10.1215/9780822394709.
+Guru, Gopal. 2002. “How Egalitarian Are the Social Sciences in India?” //Economic and Political Weekly// 37 (50): 5003–9. https://www.jstor.org/stable/4412959.
+Gurukkal, Rajan. 2013. “On Mirroring the Social: Can Felt-Ontology Alone Inform the Theory?” //Economic and Political Weekly// 48 (14): 27–31. https://www.jstor.org/stable/23527281.
+Kohn, Eduardo. 2007. “How dogs dream: Amazonian natures and the politics of transspecies engagement.” //American Ethnologist// 34 (1): 3–24. https://doi.org/10.1525/ae.2007.34.1.3.
+———. 2015. “Anthropology of Ontologies.” //Annual Review of Anthropology// 44 (1): 311–27. https://doi.org/10.1146/annurev-anthro-102214-014127.
+Lengermann, Patricia, and Gillian Niebrugge. 2014. “The Explanatory Power of Ethics: The Sociology of Jane Addams.” In //The Palgrave Handbook of Altruism, Morality, and Social Solidarity: Formulating a Field of Study//, edited by Vincent Jeffries, 99–122. New York: Palgrave Macmillan US. https://doi.org/10.1057/9781137391865_5.
+Lukes, Steven. 1973. “Introduction.” In //Emile Durkheim, His Life and Work: A Historical and Critical Study//, 1–36. London: Penguin Books.
+Marx, Karl. (1867) 1972. “Capital, Vol. 1.” In //The Marx-Engels Reader//, edited by Robert C. Tucker, 294–438. New York: W. W. Norton & Company.
+Mauss, Marcel. (1925) 1990. “Selections from introduction, chapters 1-2, and conclusion.” In //The Gift: The Form and Reason for Exchange in Archaic Societies//, translated by W. D. Halls, 1–14, 39–46, 78–83. New York: W. W. Norton & Company.
+Sarukkai, Sundar. 2007. “Dalit Experience and Theory.” //Economic and Political Weekly// 42 (40): 4043–48. https://www.jstor.org/stable/40276647.
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+Visvanathan, Shiv. 2001. “Durban and Dalit Discourse.” //Economic and Political Weekly// 36 (33): 3123–27. https://www.jstor.org/stable/4410991.
+Weber, Max. 1991. “Bureaucracy.” In //From Max Weber: Essays in Sociology//, edited by H. H. Gerth and C. Wright Mills, 196–244. Oxford: Taylor & Francis Group.
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