“It’s creepy, don’t you think?” It’s the day after Christmas and I’m walking with my sister-in-law Mette through the woods of Central Jutland, Denmark. She described how, just the other day, she had been speaking with friends about their new dog. Now she keeps seeing targeted advertising from pet food companies on her Facebook feed.
In adoption, the child is an imagined future that is produced not only through the investment and circulation of money, but also through practices of observation, waiting, and worry, involving tremendous investments of time and affective energy too. Adoptive kinship is thus highly speculative, in more ways than one. My hope is that within the contemporary climate of neoliberalism, a multivalent concept like intimate speculation can help us think through various social formations beyond adoption.
“I am Ethiopian just like my neighbor who was born and grew here.” These words were spoken by Ras Henry, a mature Rastafari man who migrated 12,000 kilometers from Jamaica to Ethiopia in the 1970s. Like many other Rastafari, Ras Henry took up the offer of land in the southern Ethiopian city of Shashamane.
Silence chose me
I didn’t choose silence
silence immobilized me
When Beti asked her twelfth-grade students to consider Guatemala’s contemporary challenges, their suggestions quickly filled the board. In large letters, their words loomed like storm clouds: corruption, violence, extortion, threats, robberies, assaults, exploitation, discrimination.
The difference between a poem and an ethnographic poem is fieldwork. My ethnographic poems are written based on my field data, and sometimes as part of my field methods: they are attentive to the qualia of social life and the complexities of human experience as encountered in fieldwork.
This text appeared in the American Anthropologist submission queue, somehow entered as an anonymous manuscript, which the ScholarOne system is not supposed to permit. It seems to consist of excerpts from the author’s field notes, which is not the kind of thing that American Anthropologist publishes; given the unique perspective it represents, we wanted to find a venue for it, so we present it to you here in Anthropology News.
I have a quite uncomfortable visceral reaction when I am asked to speak to how I experience anthropology—and the academy more broadly—as a Black woman. I resent the feeling that the questioner believes that they know the answer before they ask—that they are actually looking for some kind of confirmation of their belief in the promise that a change is gon’ come, within the reality that it ain’t here yet.
Here’s the latest from Silicon Valley. It’s an autonomous ethnographer.
Introducing the Inaugural Conference of the Council for Museum Anthropology. The following is co-authored by three emerging museum anthropology professionals tasked with using ethnographic methods to critically reflect on the inaugural Council for Museum Anthropology conference, which took place May 25–27 of this year at Concordia University, Montreal, QC. This is the first installment in […]