Showing posts with label systemic inequality. Show all posts
Showing posts with label systemic inequality. Show all posts

01 March 2018

Precarity in Canadian Academia... A Working Bibliography

Unfortunately, precarity in academia has become a well-worn cliché... not least of all for those of us living in this state of ontological insecurity.

In Canada, most university labourers -- whether tenured faculty, adjuncts, teaching, lab, or research assistants, librarians, as well as service staff -- are often protected by a labour union, yet we still face the challenges of the neoliberal university. This year, many unions in Ontario, for instance, bargained to renew our contracts. York University is currently poised on the precipice of a strike as the university admin and the contract academic labourers responsible for approximately 60% of teaching struggle to agree to a fair deal by the end of this week.

It's therefore very timely that we share anthropologist, Dr. Deidre Rose's Working Bibliography on Precarious Academic Labour in Canada.

Writing from her position as a member of what is becoming known as the precariat -- here describing adjunct, sessional, and other temporary academic labourers -- Rose invites others to help add to her years of research "on the conditions of contingent faculty." 

This annotated bibliography adds to the growing research and reflection on precarity in academia, and in anthropology, and is an important resource for thinking and teaching about the current state of academic labour.

Do you have resources or publications to add to Rose's bibliography, or our post? Follow Rose's Research Gate link to connect with her project, or tweet (@anthrolens) or email (anthrolens@gmail.com) us to add to our links below!


Quick links and further reading:

Precarity in the Canadian context:
Precarity in American anthropology:

18 December 2017

A look back at anthropology everywhere in 2017!

As 2017 comes rapidly to a close, here's our annual round-up of some of our favourite posts and content published this year.

Thanks to everyone who has read our over 90 new posts, and checked out our growing list of dedicated pages on things like Advice for Grad Students, our expanding list of links to how people are Applying an anthropological perspective outside of university, and our newly renamed Special Series: Ethnography & ... which now features reflections and insights from blogger Jennifer Long's new pedagogical research in post-secondary education.

Looking back, here are 10 of our own favourite posts from 2017 loosely organized around some key themes...

On ethnography and fieldwork:
Engaging anthropology through social media:
And to round it out, some of our favourite topical posts from 2017:

Thanks for reading this year! We'll be back in 2018 with more resources, more research, and more anthropology everywhere!

What were your favourite posts from 2017? Tweet us @anthrolens
Got ideas for posts you'd like to see (or see more of) in 2018? Send us an email anthrolens@gmail.com

18 September 2017

Innovative Like Me: Best Practices for Writing Unbiased Job Ads

Below is a post @anthrolens blogger @JennLong3 wrote on LinkedIn. In this post, I write about diversity and bias in Canadian job ads.

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While drinking coffee this morning, I came across a job ad for an internship at a Toronto-based subsidiary of a FP500 Corporation.

In addition to one’s resume, cover letter, and copy of transcripts, the employer asked for:

  1. An overview of projects the applicant had worked on in the past - be they work or school-related or a personal project;
  2. Two in-depth case studies about any of these projects which highlight the process, insights or design principles, the output generated, challenged encountered; and,
  3. A list of the top three books or articles with the biggest influence on their practice and a description of why they’re important to the applicant.

For such a tall order, the employer explained their wishes:

They wanted to understand ‘how the applicant worked’ because ‘the documentation process was just as important to the final product’. They also requested that applicants provide specific details about their methods and frameworks because they were interested in understanding the why and the how of their process.

As a Communications instructor for the W. Booth School of Engineering Practice and Technology – I saw myself mic drop and walk away from this glorious display of the importance of communication in technical fields. This sophisticated call for applicants helped prove the importance of many topics covered in my class including: project documentation, reading widely in one’s field, the importance of discipline-specific vocabulary, putting theory into practice, self-reflection during project work, tailoring documents to specific audiences…I could go on.

In the end however, the ad stated ‘feel free to use whatever format or length…’ to showcase the applicants work. That’s where I stopped.

I teach my students that there are prescribed methods of communication in Canadian workplaces; that is, whether they know it or not, workplace correspondence and documentation follows long-standing formats of technical and professional communication. To do otherwise slows down progress, creates confusion, and has the potential to ruin work relationships. In class, we learn about direct and indirect writing styles, best practices of professional communication, and more. I tell my students that in following these best practices, they will get more done and make a better career for themselves.

The brief overview request aside, how should we teach students to write case studies and describe their favorite book without returning to the genre of essay writing or book reports that they left behind in primary or secondary school? Do the employers think their applicants will have sufficient expertise to write a business case study? If so, what are the implications of sharing such intellectual property during a job search process?

Perhaps this open-ended request is a symptom of the creative industry, that is, that they want to see what applicants can come up with; yet, there remain standards for communication in all workplaces that the intern will have to follow. Will they end up with a creative soul who can't interact professionally with a client? In a more practical sense, do they want to read thousands of book reports? (Obvious answer: No, you don't) As someone who has faced stacks of essays and literature reviews, it was those well organized, efficiently written (length requirements be damned) submissions which caught my eye and won out.

As a social science scholar teaching in STEM, I’m often struck by the ‘isms’ of Canadian workplace culture that bubble to the surface in everyday practice. In this case, I imagine that such a job ad would locate an applicant whose creative expression matched the recruiter's and whose well-loved book list matched their own. It begs the question: Is this the best way to source an applicant? In a word, no. Innovation – a word sprinkled throughout the ad – does not come from sycophantic following but productive conflict, i.e. difference in thought, in life experience, in world view. Written as such, this ad reflects the implicit bias found in the Canadian hiring process (see Ottawa Citizen, the Star) where employers hire similar and like-minded employees - and so the inequitable hiring and promotion cycle continues.

If you want an applicant who knows about the design process – why not have a quiz to test their individual knowledge? If you want to see creativity in practice, why not have a second stage where culled applicants respond to a past company project filled with real world issues. This would allow them to respond to situations from the brainstorming to production phase. Along the way, ask them to reflect on why they made the decisions they did, and how they would deploy their methods. Otherwise, include a template of a case study to level the playing field (and limit the page count). If you want different thinking, why limit creative knowledge to books and articles – a genre biased toward a particular readership? Instead, suggest potential interns submit a photo and write 250 words as to how this photo inspires their perspective on innovation or design practice.

In the end, I advocate the same thing to employers as I do to my students. Write reflectively, in a manner that considers the audience’s needs and which follows best practices of workplace communication. To do less, creates unproductive communication and has the potential to stymie innovative work processes.

11 September 2017

Resources for Anti-Racist Pedagogy

As a scholar who "grew up" in anthropology decades after the crisis of representation debates emerged, I am well aware of the colonizing power dynamics in our discipline's past, and how these power relations continue to reverberate through our work today. But, what does it look like to address these kinds of questions in the everyday of our classrooms?

In 2013 I took a teaching course offered through my university's Teaching Commons. It was free for students to complete and was specifically directed at Teaching Assistants, who do the bulk of small-classroom teaching and assessment for larger lectures at my university. It was a really valuable experience, and I learned a lot about things like pedagogy in general and creating and evaluating assessment tools.

During this semester and since, one of the questions that I have kept coming back to has been how to create inclusive classroom spaces for all of my students.

How do I strike the right balance for inclusivisty in my teaching between my intersectional privileges, the diverse identities and experiences of my students, and the course content? 

As anthropologists, we may be used to critiquing the complexities and nuances of power relations and underlying structures in the context of our research -- but are we examining or accounting for our own positionality in the classroom, vis-à-vis our students, our topics, our pedagogical choices...?

Hopefully, yes -- even if it demands an ongoing process of growth, including missteps and teachable moments for ourselves and our students. I'm sure we can all think of a few of these missteps, and what we've learned from them.

It's with these questions and issues in mind that we share some new resources for anti-racist pedagogy, and point up a few more of these kinds of discussions from previous posts and pages:

There Is No Apolitical Classroom: Resources for Teaching in These Times (2017, National Council of Teachers of English)
  • This page contains a wealth of resources on anti-racist pedagogy. These resources are not intended for university-level educators, but offer important points for reflection, strategies, and approaches for thinking about race/ racism and other forms of discrimination in the classroom grouped under headings like: Resources for Working with White Students, Resources for Understanding White Supremacy, Resources for Understanding Bias, and additional articles.
Inquiry into Practice: Reaching Every Student Through Inclusive Curriculum (2011, Ontario Institute for Studies in Education of the University of Toronto)
  • This edited volume includes discussions of research into a variety of classroom issues, especially in the Canadian context. Again, these chapters are not directed at university-level educators, but are written by academics specializing in education. The end of the document also includes an annotated reading list of further resources that "have been selected for their relevance on issues of inclusion in the Canadian context, their focus on classroom practice and strategies, or their ability to raise awareness of individuals or groups in society" (2011, 124). Resources include texts as well as multi-media sources.
From anthro everywhere! here are a few relevant posts and pages for thinking about anti-racist pedagogy, collegiality, and the role/ perspective of anthropology:

14 August 2017

Syllabi resources for challenging systemic racism, colonization, and more

In the wake of the horrific, racist violence in Charlottesville, Virginia this past weekend, it is important for anthropologists to think about our voice in university classrooms as a way of speaking to wide-ranging systemic inequalities in our lives, and the lives of our students. For many of us, challenging these systems of oppression by understanding the social processes and forms that underlie them is part and parcel of what contemporary anthropology offers as a holistic, empirically-grounded, critical way of seeing the world.

With this in mind, we want to remind instructors of some of the inspiring resources that anthropologists, other scholars, and social justice activists have created to help educators bring contemporary issues into our classrooms collected on anthro everywhere!'s Reading Lists, Syllabi, & Teaching Resources.

In addition to resources already documented here (e.g. Anthropoliteia's #BlackLivesMatter Syllabus projectEthnographic approaches to understanding Trump/Brexit/new rise of conservativism, Decolonizing Anthropology, or the Islamophobia is Racism Syllabus) We've also recently updated the page with the Anthropoliteia's list of course syllabi on Policing and the timely Charlottesville Syllabus:
a resource created by the Graduate Student Coalition for Liberation to be used to educate readers about the long history of white supremacy in Charlottesville, Virginia. With resources selected and summaries written by UVa graduate students, this abridged version of the Syllabus is organized into six sections that offer contemporary and archival primary and secondary sources (articles, books, responses, a documentary, databases) and a list of important terms for discussing white supremacy. Only “additional resources” are not available online (but can be found either through JSTOR, at the library, or for purchase).
We have also added a few great resources from Somatosphere on teaching medical anthropology and illness that might be of interest to instructors for this upcoming academic year.

03 July 2017

#Canada150, Indigenous nations 13,000...

Image result for colonization 150 canada
If you live in Canada, you will know that the country has just celebrated its sesquicentennial. You might have even learned the word "sesquicentennial" recently to describe what is the otherwise inescapable Canada 150.

JustUs! Coffee in Wolfville, Nova Scotia:
Canada 150; Mi Kmaki 13000
As anthropologists who have studied and taught about nationalism, it has been an interesting year, especially as the celebrations of a settler-society increasingly rub up against demands for the recognition of Indigenous peoples as founders of what is today "Canada," or as other Indigenous people publicly reject this nation-state as illegitimate (as Audra Simpson has so engagingly discussed in her work and life as Kahnawà:ke Mohawk).

As many scholars have discussed, in our national mythology, Canadians learn about Indigenous peoples are part of our foundation, our national past, rather than our national present.

The discussions that have emerged around what it means to be Canadian (or what it should mean...) have been fascinating to follow, and raise many important questions for public and ongoing discussion.

Canadian news outlets, for example, recently reported on the billboard message of Just Us! Coffee Roasters in Grand Pré, N.S. (shown right) where the owners of the coffee shop signaled "a reminder of how long this land has been inhabited: "Canada 150. Mi'kma'ki 13,000."

A local newspaper followed up with the owner who stated that the purpose of the message “[w]as meant as, we need to recognize multiple communities in our country and some of them get under-represented, I think,” he said. The Chronicle Herald went on to state that Grand-Pré is (...) located among three Mi’kmaq First Nation communities — Glooscap, Annapolis Valley and Bear River — in the Annapolis Valley. Just Us consults with them for partnerships, and recently began accepting status cards.

There are other settler initiatives that seek to educate other settlers. If one visits http://native-land.ca/ they can find an interactive map that is meant to be used as a resource to help North Americans learn more about their local history. Once there, you can search your address, or add territories to map below and click on polygons to learn more about the past histories and present narratives of where you live and work. On the 'about' page, you can read about why the author has created this resource:
"I'm Victor. I am a settler, born in traditional Katzie territory and raised in the Okanagan. I am concerned about many of the issues raised by using maps and colonial ways of thinking when it comes to maps. For instance, who has the right to define where a particular territory ends, and another begins? Who should I speak to about such matters?
There are over 630 different First Nations in Canada and I am not sure of the right process to map territories, languages, and treaties respectfully - and I'm not even sure if it is possible to do respectfully.
I feel that maps are inherently colonial, in that they delegate power according to imposed borders that don't really exist in many nations throughout history. They were rarely created in good faith, and are often used in wrong ways. I am open to criticism about this project and I welcome suggestions and changes."
In teasing apart the celebrations, the news coverage (both positive and detracting), and dialogue (both positive and negative) surrounding the Canada 150 celebration by Ottawa (our federal government) and Canadians (settlers and non-settlers alike), we wanted to highlight and recognize the opportunities for learning more.

In taking a holistic perspective from an anthropological toolkit, we can ask ourselves:

  1. Who is telling the story of this celebration? Why are they telling it in this way? 
  2. Whose voices may have been muted or not well listened to in this telling? 
  3. What other perspective or realities exist of this event (and those leading up to it)? 

In speaking about this 150 celebration in terms of varying perspectives, one gains the sense that the national celebration that Ottawa is supporting is just one version, one rendition, of a multi-faceted history.

To end this post, the bloggers (writing under 'anthro everywhere!' for the first time) would like to leave those interested with a few links to gain different perspectives:
  1. Nishnawbe Aski Nation (NAN) Grand Chief Alvin Fiddler (statement here)
  2. Anishinabek Nation Statement on Canada 150 (statement here)
  3. UNsettling 150: A Call to Action (link here)
  4. UNsettling Canada150 Webinar: Ellen Gabriel, Russ Diabo, Beatrice Hunter (link here)
The Scream, on the cover, The Subjugation of Truth, by Kent Monkman (from Pamela Palmater's article in Now Toronto):

The Scream (2017) converted.jpg

Quick links:

01 June 2017

More on racist mascots

In my house, we are already two months into baseball season -- which also means the resurgence of critical blogs, news articles and discussions about racist mascots. We posted last year about Racist Mascots (11 April 2016), and this post adds to that earlier and ongoing discussion.

Native Mascots Perpetuate Racism Against Indigenous People
Last April as the Toronto Blue Jays battled through the American League Championship Series, Cleveland's team arrived in Toronto for Game 3 of the series amidst a legal challenge to ban the use of that team's racist mascot and name. Where many of the Cleveland fans interviewed by Canadian media feel that "the team's nickname and logo are not offensive and should not be changed," well-known Indigenous architect, activist, and officer of the Order of Canada Douglas Cardinal filed an injunction against the team's name and mascot as offensive and discriminatory. Douglas argued
that the logo reflects stereotypes and misunderstandings about indigenous cultures, lumping diverse groups of First Nations into one offensive, homogenous cartoon.
“It’s much deeper and more profound than a logo being offensive. It’s really an indicator of why that relationship (between First Nations peoples and society at large) is so flawed. Because there’s this lack of recognition of what the true conditions of native peoples have been over the last 500 years.”
The last-minute injunction was overturned by the Superior Court and Cleveland proceeded to wear their racism on their sleeves throughout the series.

The challenge to ban the broadcast of the name and mascot was successful, however, in raising this discussion again in mainstream media, and highlighting ways in which people in relative positions of power are already acknowledging the connections between this imagery and institutional racism against Indigenous peoples. For instance, much was made of how the long-time radio announcer for the Jays, Jerry Howarth, stopped calling Cleveland and Atlanta by their offensive team names since a 1992 letter from an Indigenous fan. This announcer has also made a concerted effort to stop using "terms such as tomahawk chop and powwow on the mound." Local teams with similarly offensive team names or mascots have also recently been called upon to change because of how these symbols perpetuate racism in the everyday.

Indigenous artists are also using these kinds of moments to speak back to and challenge these sports symbols of institutional racism. See for instance, Artists Respond to Cleveland Team’s Racist Logo (Canadian Art) or Culturally Appropriate Chicago Blackhawks Logo by First Nations Artist Goes Viral (Indian Country Today).

In the classroom, these team names and symbols provide fruitful examples for discussing how banal imagery comes to support the status quo of institutionalized racism, as well as more general questions of representation, cultural change and the invention of tradition.

Quick links:

25 May 2017

Teaching Resource: Social Inequality and Teaching in the Academy

As anthropologists, we frequently teach about power dynamics and social inequality in our classrooms. Especially in the context of efforts to decolonize anthropology, many of us reflect on these relationships within our classrooms, within the university, in our relationships with our students, and the course content/ materials we teach.

In this vein, we offer this five-part series (2017) in which sociologist Elaine Coburn explores "Social Inequality and Teaching in the Academy." Coburn writes that "We live in an unequal world; these inequalities do not stop at the university classroom door." In this series, she considers "some ways unjust inequalities are (re)produced in the classroom" and through our relationship with our students.

Part I: Pedagogy is Not (Just) About Technique
Part II: The Problems with the Conscientious Pedagogue
Part III: The Practical Challenges of Broadening the Scholarly Canon
Part IV: As Professors, We are Not All Equal Before Our Students
Part V: “Imagine Otherwise” – Ways Forward

How might Coburn's reflections and suggestions be useful for how you plan your next class?

Additional resources:

18 May 2017

Islamophobia is Racism Syllabus

Adding to the impressive list of open access teaching resources, the Islamophobia is Racism Syllabus provides texts for "Teaching & Learning about anti-Muslim Racism in the United States."

The authors identify the following goals of their Syllabus:

  1. Define anti-Muslim racism as an alternative to the concept of Islamophobia
  2. Understand the relationship of race and religion to white supremacy through the racialized figure of the Muslim
  3. Provide an intersectional and comparative analysis to anti-Muslim racism
  4. Strategize ways to challenge anti-Muslim racism and resist white supremacy
  5. The syllabus is organized by the following themes and topics, which move from broader framing issues to more specific examples. Later readings may benefit from the contextualization provided by earlier sections.  

Bringing into conversation a wide variety of interdisciplinary texts -- both scholarly and popular -- this syllabus interrogates the relationship between Islampohobia and Racism through the following sections:
I. Race, Empire and Islam
II. The Production and Reproduction of Anti-Muslim Racism
III. The Impact of Anti-Muslim Racism
IV. Policing, Security and Anti-Muslim Racism
V. Resisting Anti-Muslim Racism
VI. Further Reading and Resources
While this syllabus provides a valuable resource for teaching on these topics, what further reading suggestions would you like to add to this collection? Do you have additional ethnographic or anthropological texts you would like to propose? Or perhaps texts that interrogate this relationship in non-American contexts? If so, email (anthrolens@gmail.com) or tweet us (@anthrolens) with your suggestions and we'll add them here!

Quick links and further reading:

27 April 2017

Applying an anthropological perspective in health

We recently came across this interesting article about "Teaching medical students to challenge ‘unscientific’ racial categories." Anthropologists and other critical social scientists have long known that even though race is a social construction, it can have very real impacts in people's lives -- including in accessing health and healthcare.

This article explores how medical students continue to be taught to use racial stereotypes based in biology as shortcuts for diagnosing and treating illness. It also follows the work of Dr. Brooke Cunningham, a physician and sociologist, who challenges these harmful practices in teaching medicine. For Dr. Cunningham and others, the point of these reforms is to push medical students and future health professionals to think critically about race, and how these social categories impact individual health through lived experiences and structures of inequality.

“It’s not that race is irrelevant to health, but it’s not relevant to health because of innate differences. It’s relevant because racism affects people’s health.”


Although medical students are often repeatedly told throughout their education that race should be approached critically and understood as a social not biological construct, what's telling are the reactions of students to Cunningham's lecture based on the authority of medicine over social science:
Students who attended her recent lecture on race said Cunningham’s medical degree gave her added credibility.
“I think if she was just a social scientist, I would be more skeptical of whatever perspective she would bring to the conversation,” said Mac Garrett, a first-year medical student.
These insights raise some important questions to consider in how anthropologists and other social scientists might consider communicating their findings in applied contexts. How might we think about how social science evidence and arguments are interpreted by those we wish to influence, in order to be more persuasive? In order to create social change in applied contexts -- like medical students' training -- should we draw more on the the authority of critical social scientists who also have the clout of a medical degree?

Quick links and further reading:

13 April 2017

Anthropology against white​ supremacy

In this post from the AAA's Anthropology NewsLuzilda Carrillo Arciniega offers "Six Ways Anthropologists Can Challenge White Supremacy" (27 March 2017).

  1. Create purposeful students
  2. Critique identity politics
  3. Create brave spaces
  4. Break the Silence
  5. Push back against hierarchies
  6. Remain politically engaged

While many of us as anthropologists consistently strive to be critical of identity politics, power inequalities and structures, I think it is really valuable to consider here the banal (but powerful!) work we already do addressed in points 3 and 4 -- as Jennifer wrote about earlier this week.

One of the things that anthropologists are known for is asking those "dumb" questions about things that are otherwise taken-for-granted and common sense and allowing ourselves to feel uncomfortable as we learn in new cultural moments and contexts. In our classrooms and beyond, it is important for us to make this space not only for ourselves, but for our students and interlocutors as Carillo argues: "Critical dialogue cannot occur unless individuals are open to being vulnerable. Creating a safe space should not be conflated with comfort, convenience, or personal satisfaction."

Quick links and further reading:


13 March 2017

Science, objectivity, race, gender

Have you heard of Space + Anthropology? This group blog through Medium.com brings together commentaries on the intersections between tech, culture, space, sci-fi, art, and anthropology. We already blogged in a past post of reading lists and syllabi about Dr. Chanda Prescod-Weinstein's fantastic Decolonising Science Reading List.

Other eye-catching pieces from Space + Anthropology include "Native Sci-fi Films and Trailers"
by William Lempert and Michael Oman-Reagan's "Anthropology in “Star Trek: The Next Generation”." But we want to highlight another piece by Prescod-Weinstein: "The Self-Construction of Black Women Physicists" based on a talk she gave at Yale’s Critical Histories, Activist Futures: “Decolonizing Science by Reconstructing Observers.”
Where the work of science is to continuously excavate the boundaries of what we do not know, it becomes clear that the relationship between the questions we ask and the axioms of scientist-construction has epistemic meaning for what we may come to know about physics.
To be Black means to have your capacity to have an insightful epistemic standpoint constantly questioned. ... This epistemic alienation serves a status quo where communities at the margins are excluded from discourse about what science is and whom it serves.
How might this piece by Prescod-Weinstein be useful in raising the complexities of and intersections between science, objectivity, race, and gender with our students? How do hegemonic cultural assumptions shape how knowledge is created, validated, and disseminated?

Quick links and further reading:

15 December 2016

Reading Lists for Decolonizing Anthropology & Beyond

One of the ways that anthropologists and other scholars have responded to recent world events -- from the systemic issues underlying the Black Lives Matter movement and Standing Rock, to Brexit and the rise of Trump -- has been in the classroom. Here is a (by no means exhaustive) list of some of the great resources for building a syllabus and classroom discussions around some of these current events. You can also check out our new page that has collected together various posts already published on our blog about reading lists and syllabi.

  • The Decolonizing Anthropology series via Savage Minds, reflecting and building on the work of Faye Harrison, is a good place to start thinking about what it means to decolonize anthropology.
  • In response to the recent events at Standing Rock, an interdisciplinary syllabus was created by the NYC Stands for Standing Rock committee "a group of Indigenous scholars and activists, and settler/ POC supporters": Standing Rock Syllabus
    • Less a syllabus than a resource, the Native Voices: Native Peoples' Concepts of Health and Illness (U.S. National Library of Medicine) is an exhibition that "explores diverse Native Peoples’ concepts of health and illness, past and present." The site provides things like video interviews with indigenous healers, leaders, and biomedical professionals, as well as other activities and suggested readings.
  • We've already posted about Anthropoliteia's #BlackLivesMatter Syllabus. This ongoing project is anthropology-focused.
  • This Decolonising Science Reading List has been put together by Dr. Chanda Prescod-Weinstein (#BlackandSTEM theoretical astro|physicist), where "You’ll find texts that range from personal testimony to Indigenous cosmology to anthropology, to history to sociology to education research. All are key to the process of decolonising science, which is a pedagogical, cultural, and intellectual set of interlocking structures, ideas, and practices."
  • And lastly for this post, here is a Google Doc reading list of Ethnographic approaches to understanding Trump/Brexit/new rise of conservativism.

31 October 2016

Hallowe'en & Racism

LSPIRG's (Wilfred Laurier University)
I am Not a Costume campaign
Boo!

Hallowe'en is a rich holiday for anthropologists to dig into for how it brings together many different social phenomena such as ritual and liminality, layers upon layers of changing tradition, and social justice in questions of cultural appropriation and racism in costuming.

Every year in recent memory, my social media feeds have been chock-full of snappy posts and often well-considered reactions to racist Hallowe'en costumes. While black-face still seems to be a good idea to some (it's not), other groups and cultures also frequently turn up in costume shops and Hallowe'en social events (also not a good idea).

These racist costumes -- like the ongoing use of racist mascots and team names -- have become important public sites for discussion around racism in the everyday, and how these common aggressions are actually part of larger systemic issues. For instance, this year in Canada, costumes parodying Indigenous people have been subject to criticism through public campaigns like this one in Regina, where 'warning labels' were attached to these costumes in a popular seasonal costume store:
In case you can't read the fine print, this warning label indicated that "The items contained in this package are offensive and promote the sexualisation of Indigenous women and peoples. Please avoid contact with these dangerous materials. 
There are well-over 4000 missing and murdered Indigenous women and girls in Canada. An inquiry is being pursued to address this issue. It takes everyone in Canada to fight against sexualised violence. That starts with outfits of this nature."

In the classroom, examining something that may seem frivolous -- such as
Hallowe'en costumes -- can help us to make sense of the much deeper and complex connections between these banal practices and systems of social inequality that are built on institutional racism and colonialism. How are these costumes connected to the broader social and political issues that are daily making headlines at the moment, such as MMIW in Canada, and the North Dakota Access Pipeline in the US? How do these costumes help to shed light on the ongoing processes of systemic violence against Indigenous peoples in North America by our governments and settler-Canadians/ Americans? What are the guidelines for choosing a costume that isn't racist?

Quick links and further reading:




24 October 2016

How gender changes our jobs

One of the things I love about teaching anthropology is thinking about and showing how -- through everyday experiences -- broad processes shape local lives.

I think that these connections come out very clearly in this piece from The Atlantic, "What Programming's Past Reveals About Today's Gender-Pay Gap" (2016). The hook of the piece is that computer programming, which is now a male-dominated field, actually began as a career considered particularly suited to women. So, what happened?

The answer comes down in a very real way to how our
Margaret Hamilton, Programmer for NASA (1969)
conceptions of “expertise” are inseparable from gender. As Judy Wajcman, a sociology professor at the London School of Economics, has argued, “The classification of women’s jobs as unskilled and men’s jobs as skilled frequently bears little relation to the actual amount of training or ability required for them. Skill definitions are saturated with gender bias.” Gender stereotypes pervade definitions of competence and status, contrasting work that requires brain or brawn; mathematical or verbal ability; individualism or cooperation. When an occupation undergoes a shift in gender composition, the description of the job often morphs to better align with the gender of the incoming hires—such as when programming went from being understood as clerical work suitable for women to a job that demands advanced mathematical facility. When women replaced men as typists, it went from a job that was seen as requiring physical stamina to one that needed a woman’s dexterity. In providing profiles not only the male-dominated field of programming, but the female-dominated field of teaching, this piece underscores how our perceptions of different careers, their power, prestige, and the paycheck that goes along with them is deeply coloured by our culturally-informed ideas of gender.
Dr. Christine Darden. Courtesy NASA
This piece is also interesting to use to think about how structure and actions based on socially constructed qualities associated (even unconsciously) with gender and race have helped to shape certain fields, and to keep individuals out of working in certain fields, e.g. women and people of colour in STEM.

Quick links & further reading:

29 September 2016

Acknowledging Indigenous Territory at Universities

Every year in recent memory, the opening of the annual Canadian Anthropology Society (CASCA) conference begins with an acknowledgement that the meetings are taking place on Indigenous territory. In the context of Canadian anthropology, which has a long (and fraught) tradition with studying Indigenous peoples, this ritual acknowledgement speaks to both the debates about decolonizing anthropology in Canada and more generally, as well as the ongoing work of truth and reconcilation.

However, as the ever-insightful âpihtawikosisân blog's Chelsea Vowel points out, territorial acknowledgement has become increasingly common as a policy across Canadian universities, with the Canadian Association of University Teachers (CAUT) itself releasing a Guide to Acknowledging Traditional Territory.

It is interesting that âpihtawikosisân's post about thinking Beyond territorial acknowledgments (23 September 2016) is set against headlines about the royal visit by the Duke and Duchess of Cambridge (a.k.a Will and Kate) to British Columbia. While many of these headlines have focused on the popularity of the young royals among (settler-) Canadians, and strengthening ties across the Commonwealth, some have focused on the decision of some Indigenous leaders and groups not to attend a planned 'reconciliation ceremony' at the BC legislative assembly (see for example these articles from HuffPost British Columbia and Vice Canada).

In this context, âpihtawikosisân's post offers valuable critical insights and analysis into the purpose and practice of territorial acknowledgement rituals. She writes,
When I think about territorial acknowledgments, a few things come to mind that I’d like to explore. First, what is the purpose of these acknowledgments? Both what those making the territorial acknowledgments say they intend, as well as what Indigenous peoples think may be the purpose. Second, what can we learn about the way these acknowledgments are delivered? Are there best practices? Third, in what spaces do these acknowledgements happen and more importantly, where are they not found? Finally, what can exist beyond territorial acknowledgements?
How can we move beyond just acknowledging territory (even when these acknowledgments can act as "sites of potential disruption, they can be transformative acts that to some extent undo Indigenous erasure") toward "asking hard questions about what needs to be done once we’re ‘aware of Indigenous presence’"?

Quick links:

19 September 2016

Fisher v. "Race"-based Admissions

The legal case of Abigail N. Fisher may be an interesting case study to get students thinking about the role of "race" (in quotations here in order to problematize the use of this term as a biological or genetic instead of social construction) in university admissions.

This case opens up the floor to many discussions including: definitions of diversity, "race", the 14th Amendment, ideas of access and systemic inequality, among others. 

There are a number of different perspectives that could be used to tease out the importance of social location and intersectionality in biological, sociocultural or legal anthropology classrooms: 


05 September 2016

Anthropoliteia's #BlackLivesMatter Syllabus

Anthropoliteia (@anthropoliteia) is another great anthropology resource publishing in blog form, offering "critical perspectives on police, security, crime, law and punishment around the world."

One of their new projects is the Black Lives Matter Syllabus, "which will mobilize anthropological work as a pedagogical exercise addressing the confluence of race, policing and justice." First introduced on 30 August 2016, the project is an ongoing attempt to produce an anthropology-focused syllabus that doesn't "side-step the conversation" happening through and around #BLM. As an open project, the creators -- Dr. Sameena Mulla and the Anthropoliteia editors -- invite anthroplogists to contribute:
Circulate this call for resources and tools
Reflect on the matter and share your thoughts with us
Create and share any helpful resources
Speak openly and honestly with your students about current events
Support black students, staff, neighbors and colleagues
Further reading:

18 August 2016

Census Data and the Social Construction of Race

Since Franz Boas, anthropologists have argued that race is not a biological but a social fact that varies across time and place. Using the US Census, Vox underscores this view, asserting that 220 years of census data proves race is a social construct (2016).

Surveying the changing racial categories used in the US census clearly demonstrates how something that many still take to be biological is actually something cultural. Rather than being fixed (based on biology and therefore unchanging) these are categories that rely on ideas of difference that are socially meaningful in a particular time and place, drawing on a range of signifiers (e.g. national origin, phenotype).

This piece is also interesting for how it underscores the census itself as a tool of power. Censuses (and census makers and takers) can create or support social categories of difference and the social inequality founded on these ideas of difference. In the classroom, we can use this article to think about how social ideas of difference, such as race, and how we/ our governments account for them have wider reaching effects.

US Census Categories for Asians in 1890 (Vox)

US Census Categories for Asians in 1940 (Vox)

US Census Categories for Asians in 2010 (Vox)