United States

The under representation of Latinx anthropologists have raised a number of questions about the importance of equity, inclusion, and representation in the field of Anthropology. This roundtable brings together members of the Association of Latina and Latino Anthropologists to discuss the relevance of Anthropology in Latinx communities. Participants will discuss what motivated them to choose anthropology as a field of study and how they have applied theories and methods to their contemporary research efforts. We will reflect on strategies and efforts to recruit more Latinx anthropologists moving forward and ways in which we can decolonize Anthropology to make the field of more interest and relevance to future generations of Latinx scholars.

AAA Annual Meeting 2021

Making Anthropology Relevant in Latinx Communities

decolonization

action anthropology

advocacy

Truth and Responsibility
“Truth and Responsibility” is a call to reimagine anthropology to meet the demands of the present moment. The imperative to bear witness, take action, and be held accountable to the truths we write and circulate invites us to reflect on our responsibility in reckoning with disciplinary histories, harms, and possibilities. To whom are we giving evidence and toward what ends? For whom are we writing? To whom are we accountable, and in what ways? We are thrilled to announce the theme of the 2021 AAA Annual Meeting to be held in Baltimore, MD: Truth and Responsibility.

Many consider anthropology to be a holistic social science dedicated to cross-cultural understanding as a way to reduce bigotry and more fully comprehend “what it means to be human.” Others push against this readily circulated origin story, arguing that “human” remains a highly contested, political category—evident as the presumed set of rights and protections associated with the “human” continue to be stripped away violently in the communities in which some of us live and work. Which violent histories and epistemologies must anthropologists take responsibility for in telling truth(s) about the discipline’s development? How do the dual histories of settler colonialism and slavery continue to influence anthropological thought and practices? In these political times, how can anthropologists throughout the globe work to secure a capacious, progressive vision of the human? How might movements for anti-racism, decoloniality, queer liberation, and healing such as #BlackLivesMatter, #ProtectMaunaKea, and #MeToo push a future anthropology out of the ashes of the anthropological past? Finally, what are the limits and possibilities of the anthropological imagination?

Across subfields, we find truths in patterns of human behavior, language, evolution, and cultural worlds. Industry-positioned anthropologists do this by extending the boundaries of the discipline not as an administrative solution to job shortages but as a source of intervention and knowledge production. Increasingly, anthropologists who make use of the scientific method question how status and identity help to decide which facts come to represent truth. How might quantitative researchers use our methods to identify patterned truths, and what responsibility do we hold in challenging conventional wisdom about these patterns? What responsibility do we have to both our colleagues and larger publics, to push toward increased transparency and ethical grounding in our data collection, analysis, and presentation?

Pedagogy is a key medium for the communication of anthropological truths. Which (and whose) truths are foregrounded in our curricula? What are the possibilities for a liberatory pedagogy in a precarious, “post-truth” era? Conferences, museums, organizing spaces, and classrooms are sites where pedagogy and various forms of communication can help us interrogate the performativity of truth. How might anthropologists conceive of truth performances? Might visual, aural, and choreographic performances during AAA sessions offer anthropologists alternative genres for truth-telling and truth-making that provoke discussions about responsibility?

In accordance with the urgency of the year’s theme, the questions posed in this call for papers do not have easy answers. The hope is that those who submit proposals will take up these questions and engage in collective thinking and imagining about the truths we hold, the truths we challenge, and the responsibilities we bear in co-creating a free and more equitable world. All panel proposals should have a statement about how the panel has incorporated the goals of equity, diversity, and inclusion, and/or analysis of power.

Executive Session proposals have already been selected and speak directly to the theme “Truth and Responsibility.” To practice the critical reflexivity this call for papers invites, we asked that Executive Session submissions explicitly address the diversity of session participants, such as organizational/institutional affiliation, career stage, race, ethnicity, disability, sexuality, class, religion, national identity, and gender. Proposals for Executive Sessions that demonstrated a commitment to equity and inclusion and/or a clear analysis of power (i.e. anti-imperialist, anti-white supremacist, decolonial, anti-ableist, feminist, anti-transphobic, anti-xenophobic, etc) were given priority. We are excited to be in conversation with residents of the Baltimore region and look forward to the discussions, performances, and actions generated by the dynamic group of anthropologists attending the 2021 AAA Annual Meeting.

“Truth and Responsibility” is a call to reimagine anthropology to meet the demands of the present moment. The imperative to bear witness, take action, and be held accountable to the truths we write and circulate invites us to reflect on our responsibility in reckoning with disciplinary histories, harms, and possibilities. To whom are we giving evidence and toward what ends? For whom are we writing? To whom are we accountable, and in what ways? We are thrilled to announce the theme of the 2021 AAA Annual Meeting to be held in Baltimore, MD: Truth and Responsibility.

panel

In times when many states are redefining their social responsibilities and embracing austerity, individuals are often called upon to help vulnerable populations by giving their time, money, and labor to those in need. Some who respond to these calls are driven by faith. This roundtable session examines intersections between religion, social justice, and power to understand how ethical subjectivities are constituted through faith-driven volunteering, charity, and humanitarian work, broadly defined. Our goal is to collectively theorize how faith-inspired giving of time, resources, expertise, and labor illuminates the exigencies of late capitalism, as it pertains to questions of socio-economic justice, racial inequalities, political belonging, and ethical becoming. Our roundtable participants question how political mobilizations, moral economies, and social imaginaries emerge from faith inspired social justice work through focusing on how those who give in the name of faith carve out spaces and resources for themselves and precarious others in ways that forge connections between the material and affective, the personal and political, and the intimate and global. Our participants survey faith-driven giving practices that are structured by religious institutions or faith traditions, as well as those shaped within secular contexts and agencies, and those that take place on local, national, and international scales. Participants consider topics such as: 1) The volunteer labor of working-class pious Muslim women in Russia, highlighting debates concerning Muslim belonging and politics from the urban margins. 2) The social outreach of evangelical churches among Christian immigrants in Barcelona, with attention to how ethnic and national identities impact church activities and serve as a form of claiming belonging and citizenship. 3)The volunteer labor of Thai female monks who provide moral and emotional support to local laypersons, and how their relationships of care are complicated by nuns’ dependence on international funding. 4) Philanthropy among Muslim-American entrepreneurs, with attention to how these benefactors negotiate contradictions between morality and the market. 5) The ethical subjectivities of evangelical and charismatic Christians who help provision basic services to Muslim-majority countries. 6) The short term missionary work of evangelicals who travel between the US and the Dominican Republic, and how their encounters with poverty and racial injustice introduce complex modes of moral agency. 7) How religious volunteerism enhances and complicates the experiences of staff and residents alike in a tiny-home community intended to shelter the chronically homeless in a small Midwestern Bible Belt city.

Laboring Hearts: Volunteerism, Religion, and Humanitarianism in Uncertain Times

Toilet paper, bananas, bandanas, kites, and catheters all come to us through global supply chains, the backbone of which is migrant labor. Items of everyday consumption in most countries emerge from the work of over 164 million migrant workers who participate in industries such as textile, apparel, food manufacturing, energy, technology, pharmaceuticals, agriculture, and natural resource extraction across the globe. Migration and mobility enable the growth of industries by forming their labor force. Simultaneously, now more so than ever, we face limitations and controls on global mobility. Militarized borders, anti-immigration policies, detention centers, and travel restrictions for targeted migrant groups have become the norm. Migrant workers are met with labor discipline, policing, and economic regulation. Such forms of population control have been enabled by a melding of state, corporate, and military interests. We see tensions rise between a global economic system that relies on and requires migration and mobility on the one hand, and cities, states, and nation-states that thrive on or require incarceration and containment on the other. Indeed, state-sponsored projects of digital automation, industrial upgrading, and technological advancement have been rooted in the mobilization of vulnerable laboring populations, as well as the criminalization of these very same groups. Working across the intersections of race, class, ethnicity, gender, and national affiliations, this roundtable brings together scholars who are based in the U.S. and abroad. Drawing from feminist critiques that challenge grand, teleological approaches to the study of transnational capitalism (Bear, Ho, Tsing, and Yanagisako 2015), our panelists remain committed to the study of diversity by examining the scaling of transnational mobility, cross-cultural encounters, and global supply chains. To this end, the roundtable will focus on the laboring experience and laboring subjectivities of migrant workers through the tensions between mobility and containment, and look at transnational and regional migration of workers. We will draw together the experiences of workers from China, South Korea, India, Bangladesh, Nigeria, United Arab Emirates, Qatar, Germany, and the United States. The panel will examine: How do flows, stoppages, restrictions, and regulations affect kinship, economic mobility, familial futures, creativity, wealth, and debt? What forms of power and violence are enacted through these politics of flow? In turn, what forms of labor resistance emerge from these dynamics of power? What are the roles of the state, corporations, and international governing bodies in these facilitating processes? How do workers mediate, critique, and challenge these tensions? What ethical responsibilities must we take on as consumers and researchers of these global supply chains? We hope to gain insights on aspects of labor migration such as shadow economies, labor resistance, resource extraction, infrastructures, profiteering, accumulation, surveillance, and leisure. Our discussions situate the laborer as the central figure within global supply chains to ask: What responsibility do we owe to those who undergird our consumptive practices? Bear, Laura, Karen Ho, Anna Lowenhaupt Tsing, and Sylvia Yanagisako. 2015. "Gens: A Feminist Manifesto for the Study of Capitalism." Theorizing the Contemporary, Fieldsights, March 30. https://culanth.org/fieldsights/gens-a-feminist-manifesto-for-the-study-of-capitalism

Labor in a Time of Migration and Containment

One of the challenges we face in anthropological thinking is to get dragged away from ethnographic knowledge and entangle in abstract thinking. While it is centralized in certain new turns in anthropology such as in ontological turn or in postmodern theory, abstraction especially when it doesn’t emerge from ethnography, is not always helpful in understanding the messiness and the complexity of social dynamics. Concepts such as equality, liberalism, or freedom are not floating in the air freed from their social contexts. Once the social dynamics are dismissed, it is easy to be disillusioned into using the same liberalist discourses and concepts in a manner that dismisses the other, messy, and complex social dynamics.  Today we are witnessing a rightwing backlash and a rise in racist movements, practices, and discourses across the globe. We would like to propose a conversation between two issues taking place side by side, and in relation to one another. On the one hand, we witness a number of incidents such as the withdrawal of Azarova’s offer for an assistant professorship, and conference cancellations of events that are about freedom in occupied territories such as Palestine, Xinjiang, and Turkey’s Kurdistan due to the interventions of the colonial powers. On the other hand, we have been hearing ever-louder inversive speech acts that condemn critical race and decolonial theories as divisive, intolerant, hate-promoting, and even racist. Voices raised against such attempts to criminalize critical conversations around the issue of racism and supremacism have often been accused of disrespecting free speech. This, in effect, paves the way for the tendency to speak about abstract ideas as if they were disconnected from everyday life, “social weightlessness” (McNay 2012)  In this roundtable, we are developing a conversation on freedom, free speech, and academic freedom through exploring the silenced voices. What is silenced if all speech is free? Can we think about academic freedoms without addressing the complex social dynamics? What is the responsibility of anthropology in providing conceptual grounds to address such complexities? Would the ethnography-based theory help us build new terminologies and save us from falling into traps of social weightlessness? We will be addressing a number of issues that are raised by the scholars across a wide range of political spectrum when discussing academic freedoms:  ● Equality: Is all speech created equally? ● Silence and Academic Freedoms: Can we talk about academic freedom and integrity if the scholarly debates further deepen silences? ● Emotions: Are emotions and especially strong emotions to be avoided in analysis? ● Agency: How should we think anthropologically about the agentive processes through which principles like equality or freedom is appropriated by fascism, racism, or anti-feminism? ● Normativity: If indeed there is a tendency to drag progressive concepts away from ethnographic knowledge to abstraction in social thought, then how can we use those moments and instances to question epistemology and to think closer about epistemological normativity?

Incommensurability and Responsibility in Anthropology’s Academic Freedom: Perils and Obscurities

As medical anthropologists we strive to better understand factors which influence health and well-being. A strategic way for anthropologists to enhance our understanding of and inform health care is to influence the training of allopathic physicians to improve patient care and population health. We invite professionals and students to this round table discussion to enhance the training of anthropologists for medical school careers, and to influence medicine to better understand anthropology roles and expertise. Anthropologists in medical schools often provide multidimensional social science and humanities material across the basic science and clinical phases of the curriculum. These often include a focus on culturally sensitive patient care, family and community life situations, health inequalities and structural vulnerabilities, caring for culturally diverse communities, bioethics, narrative, reflective writing and thinking, as well as a socio-structural lens on health and related policies. With the 2021 publication of the book, “Anthropology in Medical Education: Sustaining Engagement and Impact,” numerous recommendations from the chapter authors are noted in the concluding chapter by Dennis Wiedman and Iveris Martinez: “Contributions, Constraints, and Facilitations for Sustained Engagement of Anthropology in Medical Education.” Of major importance are the differences in the “culture of medicine” and the “culture of anthropology,” that constrain anthropologists from fully participating, thriving, and surviving in medical schools. Major issues identified are medical school teaching credentialing, identity loss and isolation, status gap, lack of adequate preparation for roles in medicine, making anthropological perspectives clinically relevant and vice versa, developing productive curricular collaboration with clinical and basic science faculty, what is considered as evidence, influencing testing and the MCAT exam, supportive professional organizations, and changing the culture of anthropology. A purpose of this round table is to stimulate discussions, publications, policies, and actions to address issues presented by the chapter authors. Each of the presenters will provide their experiences and perspectives on issues considered most important followed by our discussant. Most of the time will be an open forum for audience dialog on these issues.

Facilitating Anthropology’s Engagement and Impact in Medical Schools

It is a common yet inconvenient truth that disaster risk reduction, response, and recovery efforts too often exclude key groups in the decision making, planning, and distribution of information and resources. These exclusions occur willfully, by malign neglect, or through rote machinations of bureaucratic process. Given this reality, many community-based groups, social movements, and nongovernmental organizations advocate for more inclusionary state disaster policies and practices•ones that include historically marginal actors in the planning of future scenarios and the distribution of vital information and resources. At the same time, however, marginalized groups and organizations often craft and enact autonomous processes for risk reduction, response, and recovery, electing (by preference, necessity, or both) to construct their futures outside of the state. This panel interrogates the politics, strategies, and processes of and for inclusion, autonomy, and combinations thereof in a variety of disaster-related contexts. Each panelist's work complicates these basic distinctions and confronts the state not as a unified apparatus with clear insides and outs, but also as a shifting assemblage of actors and agencies in human dramas and practices.

Disaster and the State: The Politics of Inclusion & Autonomy in Disaster

Critical research spaces on university campuses range from laboratories, centers, institutes, studios, and bureaus. As many know, occupying a physical space on campuses for qualitative research is often in short supply. However, when such spaces do exist, there is little knowledge shared concerning how they thrive, grow, and adapt. These built research environments range from small rooms that have been renovated to centers intentionally built from the ground up. Knowing how the space, and those who direct them, foster collaborative and creative ethnographies are often overlooked in how we come to think about the infrastructure that supports multimodal ethnographic research. This roundtable takes as its starting point the dynamic role critical research spaces play as essential instruments in anthropological research. In order to do this, this panel will be virtually facilitated from each participants’ own research space (or with those present at the convention center). This discussion will engage with ideas around what informs designing, leading, managing, and maintaining these spaces in the ever-shifting landscape of ethnographic research, community-based research, digital publishing, and the morphing goals outlined in institutional strategic plans. Questions such as how does the site-specificity of a research space inform the types of work it supports, and vice versa. Additionally, this discussion is a space to think through the imagined and physical spaces themselves, their policies, protocols, and politics that all too often become invisible. In order to foster an exchange of ideas, the goal of this roundtable is to bring together active researchers who lead critical research spaces to discuss ethics, inclusivity, technologies, infrastructure, and politics. Directors from the following critical research spaces will lead this roundtable discussion: Center for Experimental Ethnography, University of Pennsylvania (Deborah Thomas) Laboratory of Speculative Ethnology, Center College of Design in Pasadena (Elizabeth Chin) Ethnography Studio, Rice University (Andrea Ballestero) Bureau of Ethnography, University of Texas, Austin (Craig Campbell) Collaborative and Experimental Ethnography Lab, University of British Columbia, Okanagan (Fiona McDonald, Susan Frohlick, and Garth Evans) Berkely Ethnography Lab, University of California, Berkeley (Daniel Fisher and Jason Price)

Critical Research Spaces: Lab, Studios, Centers and the production dynamic anthropologies

While formal language interpretation within institutional settings is bound by strict protocol, the larger social context in which it occurs is largely rendered inert. Can communicative justice occur when interaction across language borders is thus abstracted? There are solid case studies contrasting what is expected of interpreters and what it is they actually do and encounter. Discussion also exists of what, under varying circumstances, is understood by culture, cross cultural or intercultural in the settings where language interpretation takes place. Frank comparative discussion of what may be the elements central to the development of communicative justice in language interpretation is nonetheless missing. Charles L. Briggs and Clara Mantini-Briggs brought to the fore the discussion of key structural and political economic factors at bay in communicative justice, in addition to having coined said term (2016). If a critical form of language interpretation that pursues communicative justice were to exist, what would it need to reveal that is currently under the radar? What would it call for, when, where, under what circumstances? Would communicative justice in institutional settings even be possible? This roundtable invites medical, legal, linguistic, cultural, and world anthropologists to inquire into and join in the analysis of the various communicative inequities that arise in language interpretation and the central elements these pose.

Critical Language Interpretation: Communicative Inequities in Medical, Legal, and Community Settings

This interdisciplinary roundtable will examine the changing nature of work in the contemporary moment. Bringing together expertise in a variety of sites, from the US to Congo-Brazzaville, to India, Costa Rica, and Ecuador, the panelists will consider alternatives to “traditional” full-time employment, how different groups of people are rethinking the meanings and practices of work. In the US, even before COVID 19, there was ample evidence that the ways people worked were not working any more•and never worked for many segments of the population. Individuals across the economic spectrum grappled with growing uncertainty as employment opportunities shrank, wages stagnated, and benefits evaporated. COVID further transformed this landscape, as individuals lost jobs, shifted to the gig economy, or exited the employment market to care for children and family members. Women, and especially women of color, were the hardest hit, exposing long-lasting cultural fault lines. Similarly, in other parts of the world, the notion of work as full-time, decently paid, locally conducted and consumed, unionized, and stable never held entirely, and the pandemic’s economic ravages have rendered this ideal ever more untenable. Our roundtable will take up this shifting terrain, asking if this crisis might also represent a moment of opportunity, one in which people are seeking out new forms of work that make better sense to them•economically, pragmatically, and emotionally•than seeking “traditional” full-time employment. What has been theorized negatively as post-Fordist precarity could also be seen as a moment of opportunity to move beyond industrial-era forms of waged labor. We will discuss some of these new ways of designing work, asking why they appeal to workers, what rewards and risks they entail, how profitable they are, and finally how they might compel us to redefine the very meanings of work and success. Drawing on ethnographic fieldwork and personal experience, we will discuss the many ways in which individuals are re-imagining and recreating the concept of work, and how these can be both exploitative and empowering, grueling and fulfilling, a symptom of rising insecurity and also a conscious strategy to recreate security in new forms. How might these new forms of work impact worker identities; employment status; gender roles, families and communities; and the legal protections available to workers? In the current moment, questions about how to support and protect workers, the relationship between “work” and “home,” and how to rethink the ties between formal employment and social protections take on added urgency. Panelists include scholars from multiple disciplines (American studies, anthropology, folklore and ethnomusicology, sociology) at varied career levels, teaching at public and private colleges and universities in the US and Britain. This diversity in both disciplinary perspective and career level, along with participants’ different national and ethnic backgrounds, provides a more expansive vantage point from which to analyze the many ways individuals define and value “work.” This majority female panel also emphasizes how women are often at the forefront of redefining, extending, and revaluing the very meanings of work.

Creating Alternative Forms of Work

Recently, a number of countries in Latin America have seen monumental acts of citizen actions calling for more democratic forms of governing. These acts have primarily focused on presidential politics related to neoliberal policies, term limits, gender-based violence, and Indigenous peoples’ rights. In this panel, authors focus on ethnographic materials to complicate popular understandings of democracy within recent Latin American political contexts. Participants focus on Bolivia, Chile, Colombia, Ecuador, Guatemala, and Mexico to explore the ways citizens of these countries conceive of democracy, employ protest, and often challenge assumptions based on identity, subjectivity, and political affiliation. In using ethnographic examples, each presenter draws upon voices on the ground in order to understand macro-level political processes. In doing so, we draw attention to the ways democracy is enacted beyond the voting box, in spectacular manifestations, media circulations, and performances of sovereignty.

Beyond the Vote: Popular Understandings of Democracy in Latin America

Since the start of the global COVID-19 pandemic, vaccines have been promoted as an important tool for ending the global health emergency. Even while controlled clinical trials were measuring the medical efficacy of vaccine innovation, anthropologists were calling for increased focus on social efficacy of novel vaccines. The fact is that vaccination campaigns have always been a project of public cooperation. A vaccine can only be as effective as public willingness to participate and the community’s ability to access the resource. The technological breakthrough that COVID-19 vaccines represent, however, has tended to garner more attention and resources than has the social enterprise of vaccination. Anthropologists have been studying vaccine confidence for decades. This research has demonstrated that multiple factors influence a person’s perspectives on, and acceptance of vaccines (i.e. individual and group influences; contextual influences • historical, political, and institutional; and vaccine development and safety). Just as contagious as the pathogens that vaccines are trying to stop, are the personal perceptions, emotions, and beliefs that transmit within the social environment. Contextual influences • from historical maltreatment from the medical industry to issues of systematic racism • affect issues of trust vs mistrust, as well as material access in a vaccination campaign. Transparency in the vaccine development process , including safety monitoring systems and personal experience with adverse effects, has major effects on the credibility of vaccination efforts. Both within countries and across the world, the pandemic has had disproportionate adverse impacts. It is critical that COVID vaccines be delivered in a fair and equitable fashion to remedy these disparities. While each country has been leading its own vaccination delivery efforts, the reality is such that in order to stop the pandemic, we must reach community immunity among the global population. Rich countries have received reasonable pressure to waive intellectual property rights over COVID vaccine, and to prioritize vaccination of vulnerable adults worldwide over that of their own less-vulnerable children, to ensure an equitable distribution of the resource across the globe. This round table brings together anthropologists who have been working closely in local communities, nations, and the world on the COVID-19 vaccine roll out from a social efficacy and equity perspective. The roundtable aims to have all participants engage actively in a conversation about appropriate response efforts. This round table discussion will be conducted in an open forum fashion in order to encourage as much dialogue with the audience as possible.

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