Paul W. Friedrich, anthropologist and linguist, 1927-2016
Paul W. Friedrich, an anthropologist, linguist and poet whose sweeping scholarship ranged from agrarian reform in Mexico to Russian lyric poetry to ties between Thoreau’s Walden and Hindu scripture, died at his home on Aug. 11. He was 88 years old.
The next evolution in biological anthropology education: a card game
Crain’s Cleveland Business (blog)
Photo by WIKIMEDIA COMMONS Charles Darwin might have enjoyed a new card game about evolution. Forbes profiles a hot new game about evolutionary creatures. No, not that one. What caught the eye of Forbes is a card game called Origins: An
Takhteyev, Y. (2012). Coding Places: Software practice in a South American city. MIT Press.
Notes by Tresa LeClerc
Non/fiction Lab and Digital Ethnography Research Centre (DERC), RMIT University, Melbourne
(update: I incorrectly spelled ‘Tedlock’ in the title of this post when it first went lived. This has now been corrected. Apologies.)
It seems like I’ve been writing a lot of obituaries lately. Between Elizabeth Colson, Edie Turner, and Anthony Wallace and Raymond Smith, I’ve spent a lot of my time thinking about the past. Now, in close succession, we have also lostPaul Friedrich and Dennis Tedlock. It’s sad to record these passings, but I take some consolation in the fact that the people we remember have been so productive and matter so much to the people who mourn them — the world is richer for them having been in it. But in remembering these two today, I also want to talk briefly about how our discipline is changing, and what these demographic shifts might signal for anthropology’s future.
For the third installment of the anthropologies food issue, we have an essay from William Cotter and Mary-Caitlyn Valentinsson.* –R.A.
From a Caffeinated Elite to Average Joes
When I was an anthropology graduate student, I often found myself in an ambiguous place as someone who isn’t white. I swallowed my words, one too many times, about “race” issues in didactic discussions and any departmental occasions, because I felt that I wasn’t “colored” enough to express my disagreement with the rest of the mostly white room.
Las Cruces Sun-News
“This dig gave me a better understanding of the Mimbres people, and what living life during these times was like for these people,” said Candice Disque, an anthropology graduate student in the College of Arts and Sciences. “It provided insight into
Classification and world making are the core concerns of anthropology. In- groups and out- groups, borders and boundaries are the frameworks of social and political order. Sorting Things
By Zoe Todd
I have an ambivalent relationship to Anthropology. And an even more ambivalent relationship to the idea of decolonizing it.
[Continuing from Part 1]
Thinking about my experience of teaching race, I feel that I fell short when it came to conveying to my students what “race” has meant historically, and how white America has produced various racial divides by weighing which group of color is better or worse than the others. I didn’t think about articulating the two seemingly conflicting facts about race – 1) the biological/genetic explanation of “racial” differences is unsound and thus should be rejected, at the same time; 2) we must not deny the social realities where people of color have lived with their “racial” categories/identities. Inevitably, when I say “we’re all Homo sapiens” to someone who doesn’t have a good grasp of racial history, what gets tossed out of the window are the differences among us humans, not to mention the long social processes through which powerful oppressors have assigned detrimental social meanings to these differences.