Where Americans’ 2014 Tax Dollars Went

http://thesocietypages.org/socimages/2015/04/16/where-2014-u-s-tax-dollars-went/

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Antropología Visible – Colombia

https://ceasmexico.wordpress.com/2015/04/15/antropologia-visible-colombia/

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Estimados colegas agremiados,

Soy Drisha Fernandes, antropóloga social de la Universidad de los Andes en Bogotá, Colombia, el primer programa creado en el país hace 50 años. Por más de 17 años, un grupo de colegas y yo hemos hecho trabajo voluntario como parte del Capítulo de Antropología de la Asociación de Egresados de nuestra universidad. Nuestro motor ha sido promover las inmensas posibilidades y contribuciones de la disciplina no solo al país, sino en la práctica de muchos antropólog@s colombianos en el exterior.

necesitaunantropocc81logo

Hemos creado una estrategia innovadora para celebrar aportes destacados (iniciando con egresados de nuestra universidad por el aniversario No. 50), donde ya somos más de 1200. Lanzamos el concurso ANTROPOLOGIA VISIBLE, para obtener experiencias aplicadas que podamos compartir con periodistas, emprendedores y la sociedad civil en general. El premio consiste en hacer “más visibles” estas experiencias a través de un documental-publicitario y un e-book con los mejores casos. (gehiago…)

Is It Sexist To Say That Women Are Superior To Men?

http://www.npr.org/blogs/13.7/2015/04/16/400075715/is-it-sexist-to-say-that-women-are-superior-to-men

Male vs. female.

iStockphoto

“Women are not equal to men; they are superior in many ways, and in most ways that will count in the future. It is not just a matter of culture or upbringing. It is a matter of chromosomes, genes, hormones, and nerve circuits. It is not mainly because of how experience shapes women, but because of intrinsic differences in the body and the brain.”

It’s not every day my jaw drops when reading the Chronicle Review, a section of The Chronicle of Higher Education. But drop it did when I read the opening paragraph, above, of “The End of Male Supremacy” by Emory University anthropologist Melvin Konner, published on April 3.

Konner’s article, which is adapted from his new book, Women After All: Sex, Evolution, and the End of Male Supremacy, sits in conflict with three central conclusions that I impart to my anthropology students: Women and men are more alike in their behavior than they are different; sex differences that do exist arise in large part from variation in how children are raised and other experiences of living and working, attesting to the magnificent plasticity of the human brain; and no group of people, regardless of gender identification (I’m no fan of an oversimplified male vs. female binary) is biologically superior to any other. (gehiago…)

How Anthropology Can Transform Global Health Efforts

http://www.aauw.org/2015/04/15/anthropology-and-global-health/

Jean Hunleth stands in a field of grass in Africa.

April 15, 2015

As the largest Ebola outbreak in history claims thousands of lives and developing countries continue to fight tuberculosis and HIV and AIDS crises, many of us wonder: Are we approaching global health epidemics the wrong way?

According to 2010–11 AAUW American Fellow Jean Hunleth, we are missing a key piece of the puzzle. With a doctorate degree in anthropology and a master’s of public health from Northwestern University, Hunleth has focused her work on Zambia. During her time as a Peace Corps volunteer in the southern African country, she witnessed the lack of health care for people who suffered from tuberculosis and HIV.

These days, she stresses the necessity of anthropology in understanding health issues and controlling epidemics. Anthropology is especially valuable when we look at epidemics as far-reaching as the most recent Ebola outbreak, which has lasting effects on a country’s economy, on the health care system, and perhaps inordinately on women.

So how can anthropology improve global health efforts?

Hunleth says that in her experience — both in Zambia and in her current research work with colleagues in the Division of Public Health Sciences at Washington University in St. Louis — “Public health practitioners from many disciplines value good anthropological insight and view it as something that will strengthen their programming.” (gehiago…)

Antropólogo de los despojados

http://www.jornada.unam.mx/2015/04/16/opinion/019a1pol

Dos penas tengo al escribir estas líneas: la del amigo que ha partido y la de no haberlas escrito en vida de él. El miércoles 4 falleció en Chihuahua Juan Luis Sariego Rodríguez, siempre acompañado de su devota compañera, Lorelei Servín. Su funeral estuvo lleno de amigos y de alumnos. No podía ser uno su amigo sin aprender mucho de él. Y no podía uno ser su alumno sin sucumbir a su amistad franca, surgida de su carácter forjado entre las minas y los fríos de las verdes montañas cantábricas de su nativa España.

A flores y a humo de leña olía la sala de velación. Junto a los académicos y estudiantes de la Escuela de Antropología e Historia del Norte de México estaban las y los activistas, mestizos e indígenas, de la Sierra Tarahumara. Ahí se encontró una comunidad que era síntesis de la práctica y la vida de Juan Luis: una teoría sólida para intervenir en una realidad problemática, de desigualdad e injusticia.

Con su hermano gemelo, Jesús Manuel, Juan Luis se metió de jesuita. Estudió filosofía y luego eligió trabajar en el quinto país más pobre del mundo, Chad, en el África subsahariana. Fueron dos años de inmersión total, viviendo con la etnia nar, en aquella tierra reseca, sin más medio de transporte que una vieja motocicleta. De esa experiencia africana Juan Luis sacó dos cosas: un manual elaborado por él para aprender la lengua sara-nar y un deseo intenso por aprender antropología para entender la realidad de la gente sufriente y despojada. Vio que lo mejor era aprenderla en una de las cunas de esta ciencia: en México.

(gehiago…)

Politics, Discourse, and the Real Tax Rate on the Rich and Poor

http://thesocietypages.org/socimages/2013/02/15/politics-discourse-and-the-real-tax-rate-on-the-rich-and-poor/

The current political discourse is so focused on a single form of government revenue, that the word taxes has become essentially synonymous with just one tax in particular; the federal income tax.  In fact, unless there is a foreign policy crisis, the federal income tax usually dominates most political discussion given how the federal budget (or increasingly the federal debt) relates to almost anything and everything the federal government does (or does not do in more and more instances).

For example, during the closing months of 2012 we watched how a fight over a sunset of the Bush Tax Cuts almost shoved the United States over a fiscal cliff.  Just prior to this near crisis, the most discussed difference between 2012 presidential candidates was their disagreement about a 4 point increase in the highest federal income bracket.  Also, Mitt Romney will likely be remembered mostly for his disparagement and disregard of “The 47% of United States Citizens who pay no federal income tax.”

However, limiting discussion about government funding and spending to just the federal income tax and ignoring the other types of payments we make to the treasury is not without consequence, especially given how the federal income tax is actually a very unique kind of tax.  Unlike excise taxes, payroll deductions, sales taxes and most property taxes that are regressive or require the poor to pay a larger proportion of their resources than the wealthy; the federal income tax is one of the few progressive taxes in the United States because at least on paper (I say that because these marginal rates often do not equate the larger effective rates given that the wealthy are afforded more loopholes, deductions, and lower rates on investment income), the rich pay larger marginal rates than the middle-class and poor.   Thus, with our political discussion largely limited to the federal income tax, it should come as no surprise conservatives are so easily able to frame “The State,” especially the federal government, as a perverse Robin Hood who steals from the rich (the makers as they are being called now) to give to the poor (the takers).

(gehiago…)

What We’re Teaching This Semester: Ethnographic Theory

http://savageminds.org/2015/04/16/what-were-teaching-this-semester-ethnographic-theory/

What courses do professors teach and why? Who determines what students need to know? In my department we teach a combination of required courses and elective courses at both the undergraduate and graduate level. At the graduate level, I regularly teach a semester of our year-long introductory theory course, and other times I teach seminars focused on more narrow topics either in one of my specialties or an exploratory course. This semester I am teaching the latter: a new graduate seminar in ethnographic theory. In the spirit of our not-quite-official Savage Minds series on teaching, I offer some thoughts here on why and how I am teaching ethnographic theory this semester.

Right now, where is intellectual energy in cultural anthropology? This seminar is designed to ask and answer this question through looking at scholarship from the last several years organized around the concept of ethnographic theory. Our overall prompt is dual, both the call for a ‘return’ to ethnographic theory in the now four-year old journal HAU: Journal of Ethnographic Theory and recent reflections in Cultural Anthropology on the current anthropological moment twenty-five years after Writing Culture. On the syllabus, I wrote the following introduction to the course which is officially titled “Ethnographic Theory: On Philosophy, Method, and Writing:”

What is the ethnographic? How do we practice and write ethnography? In this seminar, we will look beyond ethnography as method to consider the ethnographic as theory. Ethnographic knowledge is both epistemology and ontology, a way of knowing and a way of being. It is experiential, embodied, and empathetic, and is the foundation of field efforts to arrive at—as Clifford Geertz so famously stated in 1974—how people collectively explain themselves…to themselves. It is through ethnography that we can get to “where true life and real lives meet.” Ethnography is excessive and it is messy, but so is life. Our goal in ethnographic research is to get to this excess and messiness, to the lived expectations, complexities, contradictions, and possibilities of any given cultural group. In this seminar, we will explore ethnographic theory through reading in three areas: political subjectivity, ethnographies of the suffering subject, and the ontological turn (gehiago…)

Burka Avenger Is the Muslim Female Super Hero We’ve All Been Waiting For

http://mic.com/articles/115498/burka-avenger-is-the-muslim-female-super-hero-we-ve-all-been-waiting-for

The Muslim world doesn’t have the best reputation when it comes to female empowerment. With a lack of of strong, independent female role models, young women in the region have few places to look in popular culture for guidance. Until now.

Meet Burka Avenger, the game-changing Pakistani cartoon that, for the first time, has flipped the status quo on its head with its female superhero protagonist, who fights crime in her magical burka.

The Burka Avenger is a teacher, Jiya, who in her spare time dons a burqa while fighting gender-based crimes and other evils, and she is the symbol of empowerment for girls across the Muslim world that many hoped would arrive. The Pakistani cartoon has been around since August 2013 and syndicated in Afghanistan, but Jiya is about to get a much larger audience in April, when the show launches in India on “edutainment” channel ZeeQ.

Originally broadcast in Urdu, the Indian version will be dubbed in English, Hindi, Telugu and Tamil, in order to maximize its reach.

(gehiago…)

Korrika munduan zehar nola ibili zen ikusi nahi? Hona hemen aurtengo bideoen bilketa!

http://www.euskalkultura.com/euskara/albisteak/korrika-munduan-zehar-nola-ibili-zen-ikusi-nahi-hona-hemen-aurtengo-bideoen-bilketa

Buenos Aireseko Euskal Echea ikastetxeko gaztetxoak ere Korrikaren alde! (argazkia Euskal Echea)

Buenos Aireseko Euskal Echea ikastetxeko gaztetxoak ere Korrikaren alde! (argazkia Euskal Echea)

Valentziatik Habanara, Korrika 19 munduan barrena ibili da aurten, euskal etxeek eta etxetik kanpo diren ehunka euskaltzalek antolatutako ekitaldiei esker. Azken egunotan, ekitaldi horiei buruzko hainbat argazki eta kronika argitaratu ditugu; orain, berriz, kontaketa hori osatzeko munduan zehar izan diren Korriken bideoak bildu ditugu. Aurten, inoiz baino gehiago, Korrika mundiala izan delako!

A Gentle Deconstruction

http://www.lrb.co.uk/v11/n09/mary-douglas/a-gentle-deconstruction

Mary Douglas

  • The Gender of the Gift: Problems with Women and Problems with Society in Melanesia by Marilyn Strathern
    California, 422 pp, $40.00, December 1988, ISBN 0 520 06423 2

‘What has been happening in anthropology since Margaret Mead died?’ This book would have helped me to answer that casual question. A study of Melanesian culture, it does refer to Mead’s field reports from New Guinea and to her interest in adolescent and sexual behaviour: it also surveys the whole record of anthropological reporting in the region. The state of the art that it reveals is rather disconcerting, but the manner of revealing it is highly original.

Note that the book is written for a Post-Modern anthropology. That means it is addressed to a generation engrossed with problems of authenticity and authority, and profoundly sceptical of claims to objectivity. What is left to write about is personal experience, and the central rhetorical issue is how to establish authenticity. Post-Modern anthropology manages to seem sincere by disdaining to hide the plumbing. It conveys the Pompidou effect (or the Camden Town Sainsbury effect) by showing that inside is as valid as outside. Indeed, showing how the thing works is the main achievement that it values. In ethnography the front-stage space, in which foreign culture used to be recorded, has been vacated because of its inauthenticity. The front is now occupied by the former back-stage anthropology of fieldworkers’ self-questioning commentary, and their letters and diaries. An interesting comment on the current vein by Clifford Geertz​* demonstrates why writing whose first aim is to explore consciousness is unsuited for sending messages. (gehiago…)