One Size Does Not Fit All - Preliminary Findings

On November 13th, anthro everywhere! blogger Jennifer Long continued her One Size Does Not Fit All series where she provides readers with an overview of her new pedagogical research project in collaboration with Ms. Silvie Tanu Halim at the W. Booth School of Engineering Practice & Technology. This research explores mature and non-traditional students' educational experiences where we seek to understand how these perspectives differ depending on our medium of instruction: online (synchronous, asynchronous), or face-to-face.

We left off on Nov 12th discussing how blogger Jennifer Long invited students to participate in their survey.

Although the survey is still open, the following is a line graph outlining when we received our 86 responses (thus far):

Figure 1. Responses according to date

As mentioned in previous posts, although we did use incentives to encourage participation, it appears that most participants decided to take part soon after the project was introduced by Blogger Jennifer Long.

Dr. Long attended Ms. Tanu Halim's classes on November 07th (online, yes, I made an appearance in the online course) and November 9th (in class). November 7th sees the greatest spike. This spike can perhaps be accounted for, if we consider that students were already in front of their computer when they were invited to participate in an online survey. The second spike appears to be on the Sunday or Monday following my visit to the classroom (after the weekend) on the 10th.

I also thought I'd share some of the aggregated information about those taking part in the survey. When speaking about mature students, it became apparent that the majority of our respondents were between the ages of 21 and 25.

Age Ranges of Participants thus far (Nov 16 2017)

It will be interesting to compare this information with that of other scholars and how individuals 25+ experience education at SEPT when compared to those in the 21-25 category.

What is also informative are their responses to preferences to learning:

Learning Preferences of Mature Students

It will be very interesting to delve into their comments to understand what we see here, that more respondents prefer to learn new course material in-class rather than online.

Check out future posts to learn how the researchers will collect and analyse their data -- or see all posts in the One Size Does Not Fit All research series on our updated page Special Series: Ethnography & ... (formerly "Ethnography & Tourism")

Want to use these findings for your own work? Please cite this source as follows:

• Long, J., & Tanu Halim, S. (2017, November 16). One Size Does Not Fit All - Preliminary Findings [Web log post]. Retrieved from https://anthrolens.blogspot.ca/2017/11/one-size-does-not-fit-all-preliminary.html

One Size Does Not Fit All - Encouraging Participation without Coercing Participation

We take up from where we left off on November 8th when anthro everywhere! blogger Jennifer Long continued her overview of her new pedagogical research project in collaboration with Ms. Silvie Tanu Halim at the W. Booth School of Engineering Practice & Technology. All posts that begin with 'One Size Does Not Fit All' describe a project which explores mature and non-traditional students' educational experiences and seeks to understand how these perspectives differ depending on our medium of instruction: online (synchronous, asynchronous), or face-to-face.

We left off on Nov 8th providing a final overview of our survey questions about educational experiences and preferences. Today, we're going to discuss how blogger Jennifer Long invited students to participate in their survey.

As discussed in previous posts, the target population of our research are our own students. To be more specific, they are Ms. Tanu Halim's students. To conduct this research, Ms. Tanu Halim and Dr. Long had to submit an ethics proposal to our university's board of ethics for research projects involving human beings. This is standard practice for any researchers working with consenting individuals. Unsurprisingly, our research board wanted to understand how we'd be mitigating the pressure students might feel if their own instructor is asking them to take part in research.

First, as researchers, we had to outline how our research was voluntary, as in, our participants would not be negatively effected by choosing not to take part. Therefore, our letter of consent included the following text:

Your participation in this study is strictly voluntary. This study is not an assessment component for this course; therefore, your responses will not be evaluated in any way during this study. As such, your grade for your class will not be negatively impacted if you choose to withdraw or not participate in the study. 

We also outlined the potential risks facing students if students chose to take part. For this project, we identified the potential of both psychological and social risks. The following is the text describing how we will try to mitigate these risks:

Psychological risks:
Participants are informed in the online invitation and Letter of Information that this study is voluntary. If worried about the social risk, students are informed in the invitation text and Letter of Information that they can access the survey and choose not to participate while still contributing to the 70% participation threshold. 

Social Risks:
Further, if participants wish not to answer particular survey questions, they will have the option to skip any question they are not comfortable answering. 

As described in the psychological risks, we're awarding everyone in the class a bonus mark once we've hit a 70% response rate threshold. To maintain anonymous responses, we've decide to dole out these bonus marks to everyone as we're not collecting their identifying information. This could however make some students feel forced to take part and therefore, we've included an option where students can click on the survey and then decide not to take part (selecting 'no' to the consent screen). In so doing, these click throughs to 'non consent' still count toward the 70% threshold.

There has been some debate regarding how much incentivizing participants will influence the responses researchers receive.  As becomes evident, Ms. Tanu Halim and I had to walk a fine line of trying to entice students to participate (online surveys suffer from low response rates) and overstepping our boundaries as instructors by influencing our students to take part.

Another step we're taking to encourage realistic responses and experiences is to collect this information anonymously.  In taking this approach, we're hoping that our students are able to willingly take part and provide us in-depth information about their learning experiences and preferences in ways that are meaningful to them. Further, if we don't know who took part, we can't give preferential treatment to anyone.

Finally, when inviting students to take part in our survey, Dr. Tanu Halim left the room while Dr. Long provided a brief explanation about the research and its project plan. This 'script' is outlined again in our ethics proposal, as a means to avoid undue coercive behaviour. This approach allows students to ask questions and speak to any concerns they may have away from the eyes and ears of their professor. Blogger Jennifer Long told the students about the study and where to find the link, but students have the choice to take part at a later point in time and not, for example, under Dr. Long's 'watchful eye'. This would present few options for some students.

Check out future posts to learn how the researchers will collect and analyse their data.

Want to use any ethics phrasing for your own work?
Please cite this source as follows:
Long, J., & Tanu Halim, S. (2017, November 13). One Size Does Not Fit All - Enouraging Participation without Coercive Participation [Web log post]. Retrieved from https://anthrolens.blogspot.ca/2017/11/one-size-does-not-fit-all-encouraging.html

One Size Does Not Fit All - Research on Mature Students' Educational Experiences

In a follow up from our post on November 2nd, anthro everywhere! blogger Jennifer Long continues to discuss her new pedagogical research project in collaboration with Ms. Silvie Tanu Halim at the W. Booth School of Engineering Practice & Technology. 

Check out last week's posts to learn the context behind our study. In a nutshell, we seek to know more about mature and non-traditional students' educational experiences  and, to explore how these perspectives differ depending on our medium of instruction: online (synchronous, asynchronous), or face-to-face.

We left off on Nov 2nd by showcasing some of our questions about the demographic information of our participants. In today's post, we get down to the nitty-gritty of the learning experiences and preferences.

The rest of our questions deal with student experiences of online learning. Therefore, we have to narrow our participant group to those with online experiences. 

Question 8 follows: Have you ever taken an online course (including high school, college or university courses, training, or workshops) in the past? Yes/No

Here, we put a little logic into things, if a student answers 'no', they are thanked for their time. If they answer yes, students will continue on to the question set below.

If student participants select yes, they are asked to fill out a matrix  with answers between not very effective (all the way) to very effective for the following items:

1. How effective do you find time spent attending online lectures (in synchronous [defined in survey] format)?
2. How effective do you find time spent watching pre-recorded lecture videos (which you can watch at any time)?
3. How effective do you find time spent reading through course notes (for comprehension of material)?
4. How effective do you find time spent working through problems in the course textbook (through self-directed learning in complement to online resources)?
5. How effective do you find time spent discussing course content with student peers? 
6. How effective do you find time spent discussing course content with your instructors?

Then we ask them questions about their use of resource materials for online learning: 

1. Do you prefer synchronous or asynchronous learning for online courses? Why?
2. Do you use the accommodation/preference options on the pre-recorded videos (e.g. slow down, speed up videos)? 
3. Do you replay videos if you do not understand a concept? Why (or why not)? 
4. How important is it to have an online community with your student peers? Scale of not at all to very important.

As it happens, our survey opened up last night. Check out some of next week's posts to learn how blogger Jennifer Long invites her colleagues students to participate and how we work to avoid undue pressure on our student participants to take part in our survey.

Want to use these questions for your own work? 
Please cite this source as follows:
Long, J., & Tanu Halim, S. (2017, November 02). One Size Does Not Fit All - Research on Mature Students' Educational Experiences [Web log post]. Retrieved from http://anthrolens.blogspot.ca/2017/11/one-size-does-not-fit-all-research-on.html

Quick Links:

• Simon Coleman and Bob Simpson, Unintended consequences?  Anthropology, pedagogy and person Anthropology Today (1999) http://www.jstor.org/stable/2678353
• One Size Does Not Fit All - Anthropological & Pedagogical Research on Mature Students Anthro Everywhere! (Nov 2 2017)
• One size does not fit all - Applying Anthropological Principals to Pedagogical Research Anthro Everywhere! (Oct 30 2017)
• What do Cultural Anthropologists do? "Decode" Human Behaviour, Anthro Everywhere! (Aug 28 2017)
• Qualitative versus Quantitative Research - from a business perspective (Feb 23 2017)
• A New Home for Ethnography: The Use and Legacy of Ethnography by Anthropologists and Non-Anthropologists Anthro Everywhere! (June 9, 2016)

One Size Does Not Fit All - Anthropological & Pedagogical Research on Mature Students

In a follow up from our post on Monday, anthro everywhere! blogger Jennifer Long continues to discuss her new pedagogical research project in collaboration with Ms. Silvie Tanu Halim at the W. Booth School of Engineering Practice & Technology. 

Here, we as researchers are interested in exploring the educational experiences and learning preferences of mature and/or non-traditional students and, to explore how these perspectives differ depending on the instruction medium. We left off last day promising to further explain the types of questions would wanted to ask.

As mentioned in the previous post, our population would include students signed up to the Degree Completion Program. These students have completed (at least) an advanced diploma from a College. 

What assumptions do we make about this population? 

As mentioned in the last post, we assume that these students will have more or different competing responsibilities for their time. To expand on this point, we find that the majority of our students do not come straight from a college program but are returning to post-secondary education after having begun their career. Therefore, these students typically work a 40 hour work week, may have dependents to care for, and other commitments on their time.

In their exploration of the role of anthropological knowledge outside the classroom, Coleman and Simpson (1999) find that anthropological knowledge provides: (1) a unique opportunity to hold a mirror up to one's own life circumstances and (2) a chance to reflect on one's personal experiences. However, the cultural outcomes of participating in higher education may generate contrasting relationships outside of school and personal change that is not without a problematic middle-class undertone. Citing David James (1995), the authors warn  that post-secondary participation may very well reproduce a social distance between one's university and home life. Importantly, these authors - using Alison James' work - help us question how a return to university may be felt by some to be a world of new possibilities and for others, an alternative form of personal  displacement and dis-empowerment.

How then, are our DCP students experiencing their education here at SEPT? Are they experiencing a new world of possibilities or personal displacement and dis-empowerment. What is the role of the medium of pedagogy - and how does his affect how these students experience their post-secondary education? 

Below are a list of questions we included in our online survey to help understand the rounded picture of people's lives (borrowed from Coleman and Simpson). Next week, we'll follow up with an overview of the questions around the mediums (paths) of learning:

1. Your gender (multiple options available)
2. Your age (range)
3. Hours per week spent on family and household responsibilities (range)
4. Hours per week spent on work, work-related activities (e.g. travel), or other weekly tasks (e.g. volunteering, searching for work, etc. ) during a typical (or average) work week throughout the year (range)
5. How do you prefer to learn new course material? (Options include in class, online, or on your own through self-directed learning (i.e. using course materials to complete tasks at your own pace according to set deadlines)? Follow up question: Why? [Open text box]
6. How do you learn (new course material) most effectively? Options include in class, online, or self-directed learning (definitions integrated into survey). Why? [Open text box]
7. As a mature student, how will your educational experience differ from those traditional students entering university directly from high school? [Open text box]

Want to use these questions for your own work? 
Please cite this source as follows:
Long, J., & Tanu Halim, S. (2017, November 02). One Size Does Not Fit All - Anthropological & Pedagogical Research on Mature Students [Web log post]. Retrieved from https://anthrolens.blogspot.com/2017/11/one-size-does-not-fit-all.html

Quick Links:

• Simon Coleman and Bob Simpson, Unintended consequences?  Anthropology, pedagogy and person Anthropology Today (1999) http://www.jstor.org/stable/2678353
• One size does not fit all - Applying Anthropological Principals to Pedagogical Research Anthro Everywhere! (Oct 30 2017)
• What do Cultural Anthropologists do? "Decode" Human Behaviour, Anthro Everywhere! (Aug 28 2017)
• Qualitative versus Quantitative Research - from a business perspective (Feb 23 2017)
• A New Home for Ethnography: The Use and Legacy of Ethnography by Anthropologists and Non-Anthropologists Anthro Everywhere! (June 9, 2016)

Solutionism - The Role of Technology in Solving SocioTechnical Problems

It all began, over a year ago (June 2016), with what author Ethan Zuckerman described as hate-linking. Through this practice, Zuckerman stumbled upon and read an article by Shane Snow who is the co-founder of a content-marketing platform. Briefly, in his article, Snow advocates for change in US prison systems - to lessen the financial burden and remove instances of violence - by locking everyone in a room...indefinitely and by feeding them the Silicon Valley version of Ensure. The role of technology - a crucial point to Zuckerman's response - in this prison life would be to give all those incarcerated access to VR (virtual reality) equipment and video games to socialize and learn. Snow's thought is that with less contact, there will be less violence and deaths.

In his lengthy response, The Perils of Using Technology to Solve Other People's Problems for the Atlantic, Zuckerman systematically pokes holes in Snow's proposed solutions to the US prison system (as a design developed out of context and without input from those living and working in such a system) and questions the role of technology as the prolific savior in sociotechnical issues.

As an engineering instructor at MIT, Zuckerman is interested in finding ways to: disrupt better, challenge knowledgeably, and engaging (or codesigning) new and better technology alongside the intended or target audience. Zuckerman drives home what he sees as an issue in (most) engineering design processes where many of the technologies we benefit from, weren’t designed for their ultimate beneficiaries, but were simply designed well and adopted widely.

Zuckerman draws attention to Evgeny Morozov's critique of “solutionism” which Morozov describes as the act of focusing on problems that (only) have “nice and clean technological solution at our disposal.” The problem with the solutionist critique, Zuckerman argues, is that it tends to remove technological innovation from the problem-solver’s toolkit. He advocates that robust solutions to social problems must incorporate technology as one of many levers toward social change.

Zuckerman mentions the work of Genevieve Bell at intel to briefly mention the role of ethnography and ethnographers in collecting important user information in the design process. He writes:
Understanding the wants and needs of users is important when you’re designing technologies for people much like yourself, but it’s utterly critical when designing for people with different backgrounds, experiences, wants, and needs.

Although an older article, Zuckerman's response to Snow's design situates anthropological and ethnographic analysis into the heart of the design process, where the heart does not represent the centre of a process, but the life blood of design and innovation. It's here that the expert - that is the user or client or target audience - and their knowledge is paramount.

Quick Links: 

Perils of Using Technology to Solve Other People's Problems: What will it take to design socio-technical systems that actually work? Ethan Zuckerman in the Atlantic (June 23, 2016)

How Soylent and Oculus Could Fix The Prison System (A Thought Experiment) - note, this has been revised due to feedback from the wider community - Shane Snow (Sept 23, 2015) 

For more links about technology on AnthroEverywhere!

Isuma TV - Indigenous Media collective (Sept 4 2017)

Anthropology Podcasting (Aug 24 2017)

Remembering & Memories: there's an app for that... (Jul 17 2017)

What do Cultural Anthropologists do? "Decode" Human Behaviour

According to a recent article (August 3, 2017) in the Financial Post, Martin Birt discusses the work of Johanna Faigelman, CEO and founding partner of Human Branding.

In answer to a few questions including how deep is your understanding of the needs and behaviours of your customers or employees? Faigelman responds that traditional market analysis is too superficial. It relies on 'consumers as experts' and simply reports on what 'consumers know they know.' This is a risky approach given the scope and potential exposure of many business investments.

In speaking of how to launch a new product successfully or 'innovate', Faigelman identifies three importance aspects, that is, understanding (1) human-centric insights, (2) business needs and realities, and (3) socio-cultural factors. To accomplish this, a business — with appropriate support — should do a deep dive into societal trends, gain an understanding of unmet human needs, and the dynamics of the business category. Layered onto this complexity are cultural and generational differences.

Birt goes on to write that [e]very business is under pressure to grow and to anticipate market and competing trends. Even before a new product is developed, for example, anthropological research and insight can help a business decode socio-cultural factors that set the context for what people are saying … and what they are not saying. This can help a business think in a way that is future forward. They’ll be able to identify latent (and therefore unmet) needs, define and harness unarticulated emotions and predict real life behaviour.

It's important to acknowledge how the write-up by a non-anthropologist (although this is not confirmed), the editing process, or the need to grab views might influence how the practice of anthropology is worded. However, describing anthropological methods as a means to define and harness unarticulated emotions and predict real life behaviour  would likely be seen as problematic. Earlier in the piece, Birt describes Faigelman's methods as involving “naturalistic unobtrusive observation” (being the fly on the wall), in-depth respondent-driven interviewing, and participation. 

This flies in the face of postmodern critiques of the method, that is:

1. What role does the ethnographer play as an 'expert' in describing the culture (behaviours? thoughts and perceptions?) of others?
2. Where does the role of the ethnographer (as a research tool) come into play in - in this case - market research?

Here on Anthro Everywhere!, we've written about the packaging of anthropological knowledge (see quick links) and asked a number of questions including: What language or terminology will reach which audiences? Why?

We also made a note in our first post about packing anthropological knowledge...a caveat

*Note, the authors of this article use somewhat problematic language as 'eavesdropping' which may spur an ethical conversation among anthropologists but the focus of this post is about the nature in which the work of anthropologists is described by non-anthropologists (who may or may not have anthropological training).

Are anthropologists everywhere okay with having their method described as:

1. Eavesdropping
2. Unobtrusive observer (from fly-on-the-wall)
3. The ability to predict behaviour

Let us know what you think on twitter @anthrolens

Quick Links:

• Why you should use cultural anthropology as a business tool, Martin Birt, Financial Post (August 3, 2017)
• Anthropologists visualizing data: The Packaging of Anthropological Knowledge Part Three, Anthro Everywhere! (Aug 03 2017)
• The Packaging Anthropological Knowledge Part Two, Anthro Everywhere! (July 31 2017)
• The Packaging of Anthropological Knowledge and Its Merits According to Market Research Experts. Anthro Everywhere! (June 29 2017)

As the summer winds down...GET OFF MY LAWN!!

At the beginning of the summer, Krystal D'Costa wrote an intriguing piece about The American Obsession with Lawns.

Don't think you're interested in green, gardening? This post has it all with a history of lawn landscaping and culture, considerations of class, design and aesthetic, exclusion and social-indicators of belonging. One might also easily read racial bias into lawn culture and cultural critique. D'Costa's post is somewhat reminiscent of Rotenberg's Landscape and Power in Vienna (1995) where he demonstrates how groups and classes work to align with political movements and inform cultural meanings in everyday (and larger, for example municipal, national, etc.) life.

Below is a snippet of her post:

We are at a moment when the American Dream, inasmuch as it still exists, is changing. The idea of homeownership is untenable or undesirable for many. While green spaces are important, a large area of green grass seems to be a lower priority for many. With a growing movement that embraces a more natural lifestyle, there is a trend toward the return of naturalized lawns that welcome flowering weeds, and subsequently support a more diverse entomological ecosystem.

Old habits die hard, however. And it is hard to also abandon this idea of a manifestation of material success, especially as it is so readily recognized as such. As of 2005, lawns covered an estimated 63,000 square miles of America. That's about the size of Texas. It's the most grown crop in the United States--and it's not one that anyone can eat; it's primary purpose is to make us look and feel good about ourselves.

D'Costa ends with the following statement: Lawns are American. But they're also an anomaly. And they may no longer fit the realities of the world we live in. 

The lawn factor may also translate for some living up here in Canada.

Read more of D'Costa's analysis and about this history of lawn and lawn culture by clicking on the quick links below.

Quick Links:

• Anthropology in Practice: Exploring the human condition Krystal D'Costa at Scientific American 
• Anthropology Blogs for the Affluent Tech-Thusiast? AnthoEverywhere! (July 27 2017)
• The American Obsession with Lawns by Krystal D'Costa at Scientific American (May 3 2017)
• Landscape and Power in Vienna, Robert Rotenberg (1995)

The Packaging Anthropological Knowledge Part Two

As an anthropologist teaching technical communications, I often reflect on the merits of active, concise, and accessible communication styles that I didn't learn while studying my undergraduate or graduate degrees.

If I were to summarize how I would change my anthropological writing on account of teaching technical writing, I would advocate for the following three rules:

1. Write in an active voice. Always. 
2. Connect all the dots. Give readers a sense for what they're going to read, write it, then summarize it for them. It's not a mystery novel. Descriptive prose has a place of course (C. Geertz need not roll over in his grave) - perhaps in ethnographic vignettes or when describing initial contexts or landscapes.
3. Write with information/knowledge dissemination in mind. Accessible writing will make your ideas spread further.

Academia Obscura recently (Jul 28 2017) posted about a resource for academics, Doodling for Academics by Julie Schumacher. The publisher's website writes that the resources is a bitingly funny distraction designed to help you survive life in higher education without losing your mind. Sardonic yet shrewdly insightful, Doodling for Academics offers the perfect cognitive relief for the thousands of faculty and grad students whose mentors and loved ones failed to steer them toward more reasonable or lucrative field.

Below are two sample doodles from the book. You can access a sampler of the book here.

Doodle from Julie Schumacher via Academia Obscura

Doodle from Julie Schumacher via Academia Obscura

While this book is supposed to be a fun mental release from the hierarchies and pseudo-political power plays, the peculiar colleagues, the over-parented students, the stacks of essays that need to be graded ASAP - I also see these doodles as examples of repackaging knowledge in new and accessible ways. 

While these doodles may be the starting point for larger discussions (as the medium would limit the capacity to elaborate on complex ideas), I can think of a place for such doodles in ethnographic texts perhaps as a means to personalize readers' experiences of the work as a colouring book (the original intention of Schumacher's book). 

One could also use such doodles and the act of colouring as a methodology. For example, I'm reminded of Diane Farmer, Jeanette Cepin, and Gabrielle Breton-Carbonneau's article in the Journal of Social Science Education which can be found here Students’ Pathways Across Local, National and Supra-National Borders: Representations of a Globalized World in a Francophone Minority School in Ontario, Canada

Any time that I see Anthropologists and Scientists try to disseminate their work in new and creative ways, I can see its role as publicly engaged intellectuals.

Quick Links:

• Students’ Pathways Across Local, National and Supra-National Borders: Representations of a Globalized World in a Francophone Minority School in Ontario, Canada Diane Farmer, Jeanette Cepin, and Gabrielle Breton-Carbonneau (3-2015 JSSE)
• Doodling for Academics: A colouring and activity book. Julie Schumacher (2017)
• Doodling for Academics - A sampler. Julie Schumacher (2017)
• Doodling for Academics. Academia Obscura (July 28, 2017)
• The Packaging of Anthropological Knowledge and Its Merits According to Market Research Experts. Anthro Everywhere! (June 29 2017)

The Packaging of Anthropological Knowledge and Its Merits According to Market Research Experts

In a Harvard Business Review article To Get More Out of Social Media, Think Like an Anthropologist authors Susan Fournier, John Quelch, and Bob Rietveld (August 16, 2016) advocate that marketing managers must begin 'social listening'

There is something marketing managers seem to forget about the internet: it was made for people, not for companies and brands. As such, it offers managers a source of insight they never had — social listening. The authors go on to argue that social listening competency will be critical to competitive advantage in the digital age*.

In continuation of our posts about social media these past two weeks, it is interesting to explore the growing business of anthropological techniques in market research. As discussed in a past post from Anthro Everywhere! anthropologists are playing a bigger role in this applied market which is a growing alternative career for anthropology graduates (see for example, #AltAc Anthropology Careers - The draw of experiential design firms).

Yet, how do non-anthropologists describe the anthropological approach and its merits?

The authors of To Get More Out of Social Media, Think Like an Anthropologist article argue that

Social media data is inherently qualitative and while it can and should be quantified for manageability, at some stage in the analysis it must be treated and represented as qualitative. In order to “appreciate the qualitative” and extract meaning from it, managers have to think like anthropologists and jettison many of the scientific principles that underlie traditional hard science research.

In this article, the authors ask those interested in analyzing public posts across various social media platforms as market research in order to critically reflect on 'issues' related to social media research (but qualitative research in general). These issues include:

1. Adequate sample size 
2. Finding so-called representative samples 

In response, Fournier, Quelch, and Rietveld argue that: "social listening in its purest form does not presuppose anything and this unsolicited quality creates an opportunity to answer questions that managers do not even know they should ask." They go on to advocate that "managers (need to) drill into the data to ask questions, not confirm or reject hypotheses." And by "moving beyond the science of data management to the art of interpretation," managers looking for consumer insights need to "embrace the context offered in qualitative commentaries."

The Packaging of Anthropological Knowledge is something blogger Jennifer Long is increasingly interested in. Questions for further study include: 

1. Who has the 'right' to speak about (with authority?) on the methods and practices of anthropologists? 
2. How can anthropologists 'package' our knowledge in consumable and accessible ways to have the most impact? 
3. What language or terminology will reach which audiences? Why?  

Your comments, as always, are welcomed on twitter @anthrolens or @JennLong3

*Note, the authors of this article use somewhat problematic language as 'eavesdropping' which may spur an ethical conversation among anthropologists but the focus of this post is about the nature in which the work of anthropologists is described by non-anthropologists (who may or may not have anthropological training).

Quick Links:

• Anthro Everywhere! #AltAc Anthropology Careers - The draw of experiential design firms (June 5, 2017)
• Susan Fournier, John Quelch, and Bob Rietveld To Get More Out of Social Media, Think Like an Anthropologist (August 16, 2016)

Imaginative Ethnography Syllabi (CIE)

The Centre for Imaginative Ethnography has gathered links to a number of syllabi that "attend to some combination of performance, theatre, visual media, writing and ethnography."

This treasure trove includes inspiration from courses such as:

• GIRL STORIES: RACE, POLITICS, AND PEDAGOGY, Melissa Harris-Parry and Dani Parker
• ANTHROPOLOGY OF THE SENSES, Zulfikar Hirji and Natasha Myers, Department of Anthropology, York University
• and ETHNOGRAPHIC FILM: HISTORY AND THEORY OF ETHNOGRAPHIC REPRESENTATION ON FILM AND VIDEO, Deborah Matzner, Department of Anthropology, Wellesley College

You might also wish to have a look CIE's page on "Pedagogical Experiments" or our page on Reading Lists & Syllabi Resources.

What does knitting sweaters for kittens or filming fetish porn in your basement have in common? An Activity for second semester student introductions

What are you we doing in the classroom besides trying to make one another think about things? Or think about things in a new way or create new ways of thinking? As teachers in the classroom, we'd like this 'thinking' thing to happen for all 3 hours per week that we have students but breaking through barriers of distraction, boredom, and perhaps hunger is sometimes really, really difficult to do.

That's why I like pieces like Mark Manson's 7 Strange Questions that Help You Find your Life Purpose. Perhaps the subject matter doesn't appeal to you but at the very least, his no bullshit-cut-to-the-chase writing style does appeal to me and I'm sure, many of my students. 

As an instructor teaching the second semester of what is essentially a full-year course, I'm not looking for ways in which my students can be introduced to one another for the first time. Instead, I want them to discover more and go deeper. So for a next-level introductory activity to the group work that I've assigned this semester, I'm going to have them answer Manson's insightful questions that I've paraphrased below as a way to get to know one another better (and perhaps again):

1. What struggle or sacrifice are you willing to put up with?

2. What is true about yourself today that would make your 8-year-old-self cry?

3. What makes you forget to eat and poop, i.e. what kind of activities enthrall you and what are the cognitive principles behind them?

4. What unconventional and unique thing are you avoiding right now due to its potential embarrassment?

5. How are you going to save the world?

6. If you were absolutely forced to leave the house everyday, all day, where would you go?

7. If you were going to die in one year from today, what would you do and how would you like to be remembered? 

Getting those wheels turning in the classroom can open up avenues to one's content, to the larger life questions/purposes of a discipline), among many others. 

Manson began this post with a discussion about the difficulty in defining one's life purpose (whether knitting for kittens or filming in one's basement...); He argues that this question is daunting and almost impossible to answer. Instead, asking these questions of oneself and others might help students reflect on where they are and where they want to be - importantly, in a no-bullshit-cut-to-the-chase kind of way.

More maps!

Maps are a useful tool for helping us make sense of our world. For anthropologists, they are also useful tools for critically thinking about the kinds global-local social phenomena and relationships that we study. In addition to our previous posts on mapping and map resources for the classroom, here are "40 more maps that explain the world" (2014, Washington Post).

Many of these 40 maps would be useful tools for sparking student discussion. For instance, pairing this map (above) of English, Dutch, and Spanish Colonial Trade Routes... 

with this map of the Nutella global value chain highlights the historical political and economic connections required to put that jar of chocolate-hazelnut spread on your local grocer's shelf. It also speaks to the cultivation of culturally specific tastes (a la Mintz' Sweetness and Power) over time, and contemporary processes of globalization that now compress time and space.

Other interesting maps divide the globe up into alternative communities based on shared languages, or trace non-European political dynasties, or highlight the prevalence of certain technologies. 

Related content from anthro everywhere!:

• Decolonial Atlas (29 August 2016)
• Africa is not a country! (6 April 2016)
• Mapping the world? (8 December 2016)

Anthropologizing Software and Design

Charles Pearson is an anthropologist working in tech who has written a few great articles for Medium on his experiences.

In his recent piece, "Why Every Software Team Needs an Anthropologist" (2016, Medium), Pearson answers the question by weaving together the example of "everybody’s favorite start-up right now — Pied Piper" from HBO's Silicon Valley with his own experiences working in the tech industry. In the show, the start-up's amazing new technology flops at the end of Season 3, quite clearly because as Pearson notes, "the Pied Piper team didn’t step out of their echo chamber, and ultimately failed completely to understand the values and expectations of their potential userss. They didn’t design with them in mind. Consequently, the team’s enginneer’y values and assumptions, explicit in the platform, were completely irrelevant to everybody else." This is where having a researcher on the design team, like an anthropologist, can help. Because anthropologists know that "technology is cultural and all software is baked with certain values and premises."

Pearson argues that anthropologists' unique approach, with our "toolbox of cultural theory and ethnographic methods" can offer the tech industry the kinds of insights into design for users that is necessary for success.

If you want to read more about anthropologists working in the tech industry, check out Pearson's other pieces at Medium or our page on Applying an anthropological perspective outside of university.

Quick links & further reading:

• Pearson's Medium articles: "Why Every Software Team Needs an Anthropologist" (2016, Medium) + "Ethnography = Better Design" (2015), and "My Two Years as an Anthropologist on the Photoshop Team" (2015).
• anthro everywhere!'s Applying an anthropological perspective outside of university page
• Articulating the Anthropological Toolkit to Non-Anthropologists (15 September 2016)

Mapping the world?

At anthro everywhere! we've already written a couple of posts about how maps powerfully represent certain social realities. Today's post adds a couple of new resources for teaching about the power of maps as a tool of social and political as well as geographic representation:

This video from Vox (via their faceBook page; run-time 6 minutes) gives a brief history of the mathematical problem of trying to accurately represent the three-dimensional world in a nice, neat two-dimensional format -- and the distortions that result from that impossibility:


The "Dymaxion Map," also known as the Fuller Projection Map, seems to be the closest mathematical solution to flattening the globe.

For other resources and links on mapping a representation, check out our earlier posts:

• Decolonial Atlas (29 August 2016)
• Africa is not a country! (6 April 2016)

Decolonial Atlas

This blog -- The Decolonial Atlas -- is a really interesting tool for discussions of representation. As the authors explain,

The Decolonial Atlas, started in 2014, is an attempt to bring together maps which, in some way, challenge our relationships with the land, people, and state. It is based on the premise that there is no such thing as “truth” in cartography. Only interpretation. The orientation of a map, its projection, the presence of political borders, which features are included or excluded, and the language used to label a map are all subject to the map-maker’s agenda. Because most maps in use today serve to reinforce colonial understandings of the Earth, we are consciously creating maps which help us to re-imagine the world – to decolonize.

Maps are categorized by region, but also by subject (e.g. languages, biocultural diversity, historical maps, non-North orientations...). I could see this blog, or specific maps, being incorporated into an in-class discussion or short assignment.

Indigenous cultural appropriation?

In June we posted an article from The Atlantic on The do's and don'ts of Cultural Appropriation. In that post I suggested that the article, with its focus on fashion and written from the perspective of a white woman in North America, might be useful for provoking or starting a discussion with students about the issue of cultural appropriation.

In the context of contemporary Indigenous rights and cultural activism, this interview from Fader (a music and lifestyle magazine) with an Indigenous clothing-designer and artist provides an interesting twist and greater nuance to discussions of cultural appropriation in fashion.

In "This Is What Happens When Indigenous Artists Do Their Own Appropriating" (2016), Sage Paul discusses her work as an Indigenous artist (Dene) in the fashion industry, and the connections of her work to indigenous culture, cultural identity and activism, as well as the wider world of fashion.

 Jeneen Frei Njootli with Rodrigo HGz / Photo by Krissy Ballanger (Fader Magazine)

Paul is based in Toronto and runs the Setsuné Fashion Incubator with Erika Iserhoff. In this interview, Paul addresses the complexities of her intersectional identity, work, and the power dynamics of cultural appropriation.

"... the idea of cultural appropriation isn’t new to me. I really feel that in the last few years it’s been trendy again to be native. What upsets me about cultural appropriation is the sense of entitlement that comes along with it. The dominant society really feels, like, It’s just beautiful, you know? I think you're overly sensitive about us using this thing. We want to celebrate beautiful Indigenous women. Well actually, Indigenous women are the lowest class of people in this country right now and to use them as an object just keeps us as this objectified, exotic, fantasy image as opposed to beautiful, strong women who are doing work and have a voice, words, and ideas to share. Now, I want to talk about the people who are actually that culture, rather than people who are stealing. So: talk about Indigenous artists, and celebrate and support Indigenous-made work."

Instructors might wish to couple this article with our previous post to add nuance and an alternative perspective to a discussion about cultural appropriation in the context of fashion. This interview would also be interesting to think about in a discussion of representation, authenticity, or reviving traditional knowledge and practices.

Quick links & additional reading:

• "This Is What Happens When Indigenous Artists Do Their Own Appropriating" (2016, Fader)
• Setsuné Fashion Incubator
• How Indigenous artists are taking back what the fashion industry stole (2016, CBC)
• The do's and don'ts of Cultural Appropriation (anthro everywhere! 13 June 2016)
• Cultural appropriation versus appreciation (anthro everywhere! 22 February 2016)
• Other posts from anthro everywhere! on "cultural appropriation"

Course Workload Estimator tool

With syllabus prep now underway for many university instructors, we share this interesting tool from Rice University's Center for Teaching Excellence: Course Workload Estimator.

As the tool's creators note, these are just estimates based on students' self-reporting, as "there is very little research about the amount of time it takes the average college student to complete common academic tasks." The authors provide their rationale regarding how they calculated their reading and writing rates for the tool, and invite feedback on the tool based on instructor and student experiences/ research.

Even so, instructors might find this tool useful for calculating their expectations of students' work outside of meeting hours. Including and flagging a link to this tool for students on a syllabus, early in course, or in online course platforms might help students better manage their time across all of their courses.

I punched in some estimated numbers for the second-year core concepts course that I am planning for September, where there will be one major assignment and test each semester, with other assessment taking place during course meetings. So, at a minimum (40 pages of readings assigned each week), my students should expect to spend at least 3 hours preparing this course each week. Good to know.

Ghettos

Ghettos. We commonly associate the term today with places like "effective social or ethnic ghettos, from the favelas of Brazil to the mostly black urban neighbourhoods of the United States and the predominantly north African banlieues of Paris."

But this term, as we learn in "Inventing the Ghetto" (2016, 1843 Magazine - The Economist), has its own specific history that dates back 500 years to the establishment of the Jewish ghetto in Venice on March 29th 1516.

I like this piece for the ways in which it connects the history of this ghetto in Venice, with the treatment of its Jewish inhabitants, and the growth of the city, but also with contemporary issues of social inequality and issues of space and place. Instructors might like this piece as background for a lecture on social inequality, space and place, or gentrification. I can also see it being an interesting think piece for upper year students to think about how social contemporary issues have connections to broader historical, political, and economic processes and precedents.

Anthropology & Public Policy

One of the motivations for starting anthro everywhere! was to create a page where teachers and students (and skeptical relatives) alike could get a better idea of the wide range of things that you can do with anthropology or what an anthropological perspective can bring to a workplace. If you check out our page, "Applying an anthropological perspective outside of university" or our tag 'what can anthro do?' you can see how anthropologists are bringing their critical cultural perspective and ethnographic methodological approach to a wide variety of fields, including:

• Media: Journalism, Writing, Entertainment
• Marketing/ Brand & Product Development
• Health Professions
• Technology
• Finance
• Entrepreneurship

While there seems to be a lot of easily accessible material on the internet about the value of an anthropological lens in, say, the marketing or health sectors, I had a hard time finding any similar publications on what an anthropological perspective can bring to work in the fields of public policy or public service. Of course, these too are fields where anthropologists not only work, but excel. 

In order to address this issue, I recently went to Ottawa where I interviewed three public servants currently working for Canada's federal department of Indigenous and Northern Affairs who have backgrounds in anthropology. While this piece isn't ready for publication just yet, I luckily came across another interesting perspective on an anthropological or ethnographic perspective in a recent post from EPIC: Advancing the Value of Ethnography in Industry.

In "Human-Centered Research in Policymaking" (20 June, 2016 - part of the Data|Design|Civics Series) Chelsea Mauldin and Natalia Radywyl discuss how they were involved in a project to "use ethnographic research to develop the New York City Digital Playbook, a policy and operational guide to help City staff develop new and improved digital services for New Yorkers." Their work in this project will help advise on how to create digital services that will actually be used by those who need them, including vulnerable New Yorkers who might already have difficulty accessing city services, and who are not seen as the typical 'user' of digital technology. In spite of the innovative results promised should the City incorporate their findings, Mauldin and Radywyl write that the adoption of an ethnographic + design approach in policy making is still new.

Our work is part of a broad human-centered shift in policymaking. However, design and ethnographic work is happening primarily in the arena of operational policy – the strategic direction and day-to-day practices that inform how members of the public interact with government. Less enlightened are the “upstream” phases of policymaking that constrain operational policy. These are legislative policy, laws enacted by elected legislative bodies, and regulatory policy, the arena in which civil servants interpret how a given piece of legislation should be acted upon by operational components of government.

Hopefully, we will be able to provide more links to accessible, open-access writing about the connections between anthropology and public policy/ public service very soon! If you have come across this kind of work, write on it, or do it yourself, we would love to hear from you (anthrolens at gmail.com).

Quick links and further reading:

•  Applying an anthropological perspective outside of university (anthro everywhere! *now* with links to Public Policy & Public Service)
• Human-Centered Research in Policymaking (2016, EPIC)
• links to other articles in EPIC's Data|Design|Civics Series

Anthropologist, CTO

Is it really that strange to think that an anthropologist would be the best choice for a Chief Technology Officer?

According to Susannah Fox, the CTO for HHS (U.S. Health and Human Services), no, it shouldn't be:

“We’re living through this time right now where technology is a Trojan Horse for change ... . We say technology, but we mean innovation. We say interoperability and open data, but we mean culture change. And this is why the HHS CTO is an anthropologist. I know about culture change. I know how difficult it is for everyone involved.” (mobihealthnews.com, 2016)

For Fox, part of this cultural change has to do with understanding patients' needs, and the technology hacks that people are already doing, as in the #WeAreNotWaiting movement among people living with diabetes.

 Quick links & further reading:

• "HHS CTO: Technology in healthcare is a Trojan Horse for culture change" (mobihealthnews.com, 2016)
• "Why An Anthropologist, Not A Technologist Was The Best Choice For HHS CTO Role" (2016, Forbes)
• #WeAreNotWaiting via twitter
• Fox' blog post, "Love made visible" (2013) in which she reflects on her archaeology/ anthropology background and what this brings to her work in the healthcare sector.
• anthro everywhere's page, "Applying an anthropological perspective outside of university"