Jon Bialecki on his book, A Diagram for Fire

A Diagram for Fire by Jon Bialecki

https://www.ucpress.edu/book/9780520294219/a-diagram-for-fire

Interview by Anna Eisenstein

Anna Eisenstein:   Your book identifies the miracle as the defining feature of American Charismatic Evangelicalism as manifested in Vineyard churches, and you unpack the miracle in terms a Gilles Deleuze’s “diagram”. Can you tell us what drew you to the diagram as a compelling framework for interpreting your ethnographic material, and what you hope it will bring to the study of Christianity and religion more broadly?

Jon Bialecki: My eventual turn to the diagram was fed out of a sort of “Two Crows denies it” frustration I experienced in the field. When I first began ethnographic work with the Vineyard, every time I would try to make a generalization about the practices and subjectivities that characterize this Southern California originated but now global Church movement, I would be corrected by someone who would point to an exception. If I said there was a tendency to progressive politics, some other reactionary Vineyard congregation would be named, or some other member of the Church or the prayer group I was spending time with would be brought up. If I characterized worship as ecstatic, someone would claim that it was meditative, or point out worship heavy Churches that weren’t heavily Charismatic. And so on, through every attempt to crystalize what I was seeing. But this was also an anthropological problem – or at least a problem of comparative ethnographies. At the same time, whenever I mentioned one of these hypothesized Vineyard distinctives to anthropologists who studied different Charismatic and Pentecostal groups, I would be told that there was some practice in their field-site that was similar to, or sometimes identical to, what I was finding in the Vineyard. In short, each Vineyard was unique, and yet all of Pentecostal and Charismatic Christianity was the same, which are not quite impossible positions to hold simultaneously, but certainly aren’t comfortable ones.

In my early published work, I tried to handle this by finding some opposition in whatever aspect of Charismatic religiosity I was writing about, and claiming that we could describe various Vineyard Churches, as well as the practices and experiences of different Vineyard believers, as some admixture between these two contrasting forces: I would write about centrifugal versus centripetal language, or sacrifice versus stewardship as different types of economic action and exchange. But this model, while a good enough working heuristic, seemed procrustean. What was worse, there could be no form of novelty, at least according to the accounts I was producing. Everything was just a little more leaning to one end or the other of a stable opposition; and even if the distance between these poles could jump discontinuously in real time, as I claimed, it was still a bit of a claustrophobic model.

But by chance I was reading about embryogenesis and about how some biologists conceive the of the relations between individuals, species, and family in certain taxonomic models. And what struck me was that, say, you could say there were identical yet abstract relations between various anatomical features in both how embryogenesis unfolds, and in how individuals and species relate to their taxonomic families, yet at the same time every particular expression could be qualitatively different in that these abstract relations could be realized to different extents, and through different material. This is how you can have all sorts of unique cats, for instance, and yet recognize all these particular individual animals as an expression of Felidae. And yet, there is also no cat or species of cat that is ‘prototypical’ of Felidae; there is no telos or ideal form, just all sorts of different expressions. The only way that a certain animal or species could serve as an exemplar is merely in the statistical sense, and not as some image of perfection. This material also led me into topology, which could e defined as the branch of mathematics which (in part) concerns itself with spatial relations, while purposefully ignoring the effect of size, or of continuous change of shape. What is nice is that you can have two homeomorphic shapes that still present themselves as radically different; the classical example for this is the way that the coffee cup and the donut (or torus) are both deformations of one another. This turn to topology was a surprise to me, because I was never really drawn to mathematics, especially with it came to anthropology. In the eighties and nineties, I was taught that the use of mathematics was just scientism, and that was bad. But topology was a kind of mathematics that escaped any quantification, so it didn’t seem vulnerable to the usual sorts of critiques of anthropological use of statistical and numerical reasoning.

Gilles Deleuze used the idea of the diagram to discuss phenomenon very similar to embryogenesis, taxonomic similarity within taxonomic models, and topology; the chief difference was that Deleuze was concerned with this sort of simultaneous fixture of relations and plasticity as it was found in social life. Perhaps the clearest example of it is Deleuze’s reading of Foucault’s Discipline and Punish, where the same set of relations that constituted the prison could be found in different spaces and instances (classrooms, factories, military units, hospitals). This diagrammatic kind of reasoning suggested quite an analytic benefit if I could identify some set of relations that could still be realized in numerous, and perhaps endless, different way. That would allow me to think through the events that characterize not just the Vineyard as a movement, but also particular Vineyard churches, and even individual Vineyard believers as at once having a commonality in shared potential, and yet still be easily distinguishable in their concrete particularities. All I would have to do is identify the qualitative differences, such as speed, strength, scale, and emotional tenor, and also find the differences that resulted from the different kinds of material that was being organized in each diagrammatic expression – different vocabularies, different forms of embodiment, different modes of subjectivity, different encompassing political milieus.

Another benefit was that comparisons between cases becomes possible – we can now talk about different Charismatic and Pentecostal Christianities without homogenizing them, or falling into a kind of nominalism where the only thing that all our cases ultimately share is that for contingent historical disciplinary or intellectual reasons we decided to put them in the same basket. We can ask in what situations do certain aspects of Pentecostalism appear, disappear, or change, which means that we can jump over the abyss of seeing any form of Pentecostalism as either ‘local’ or ‘global’ – each expression is both, in as much as it is a partial realization of a swath of potential in a ‘local’ site, through the organization of local linguistic material, social material, emotional palates, on so on. And where we couldn’t identify a shared set of relations, then we could compare different diagrams, and ask if we can see one diagram as a mutation or modification of the other; what happened when diagrams changed because some abstract organizing element (such as the presence of an immanent expression of divine will, to take the Charismatic/Pentecostal case) fell away or transformed?

I hope this wasn’t too much, but it was a long and bumpy road from the sort of linguistic and psychological anthropology I was trained in to the place where I am today. The same can be said not just about the change in analytic tools, but also in what questions could and should be asked.

Anna Eisenstein:    One of the things I found surprising about your book was the relationship between miracles and the will within The Vineyard. I was wondering if you could say a bit about how the Vineyard conceptualizes the will, and how it relates to the way that miracles work in the Vineyard?

Jon Bialecki: In the Vineyard, there are three different kinds of will; human will, divine will, and demonic will. God’s will is implicit in that he is understood as having particular desideratum: he ‘wants’ things for his believers, he asks them to make sacrifices, he has plans for their lives. For Vineyard believers, God’s will is not always clearly legible, it is important to note. Vineyard believers are often unsure of what it is that God wants them to do in any particular situation, or to do in their lives in general; when it comes to careers, marital partners, or even day-to-day ethical conundrums, people find themselves uncertain. Sometimes prayer and biblical study can elucidate these issues. But just as often, after a great deal of contemplation, prayer, and study, people still find themselves unsure of what the proper way forward is. This problem of divine desire also comes hand-in-hand with a language of divine power; in prayer, preaching, and song, God’s strength is a recurrent feature. This is not just strength in the sense of power, but also in the sense of strength of emotion – God feels more, cares more, loves more than any other entity. But since He is somewhat capricious (or as they say in the Vineyard, “messy”), he does so in different ways, with different tonalities. Putting this altogether, what we have is not just the divine as some sort of architect, but as someone who passionately wills for certain ends. The strength of God’s will stands in sharp contrast to Human will, which is weak. It’s weak in the sense of not being particularly powerful when facing opposition, but its also weak in that human will lacks a certain unity. Drawing on an overtly Evangelical anthropology, the Vineyard imagines people as having multiple, conflicting desires. What is worse is that these various desires often run against individual’s own sense of what is right in this world, and of what they should be longing for.

Miracles are a way of uniting the human will, or at least of rejecting unacceptable aspects of the human will for a season or so. Miracles are signs that reveal and rearrange. The miraculous sign not only informs an individual what it is that God wills (that there be healed, that the believer do x instead of y, or whatever else) but the miraculous sign gives the individual an opportunity to effectuate that divine will by aligning their own will with God’s desires through submitting to or accepting the miracle. A person accepts healing, receives prophetic knowledge, takes up speaking in tongues, but only if they open themselves up it when the miracle occurs. It is no mistake that these miraculous abilities and events are referred to by Pentecostal and Charismatic believers as the charismatic “gifts.”

We should note that the relation of wills in the miracle scales in interesting, and complicated ways. It’s also important to keep in mind that the willful/unwilling forces that stand at variance with the divine will are understood in different ways at different times. These two aspects of the will can work together to sometimes surprising ends. When it comes to scale, the conflicting wills can sometimes be within a larger unit, such as a church, a denomination, or even a nation. This means that we can be speaking of numerous individuals with a group who have mixed wills, and thus are recursively or in a fractal-like manner mirroring the larger constituent organization. But there is also no reason why the difference in will within an organization has to be distributed this way; there can also be a subset of individuals within the group who are in harmony with the divine will, and a different subset that are running counter to it. This means that when praying about the will of collective units, it is possible for this to be articulated in particularly Manichaeans ways.  Rather than God giving us collectively as sign that we all must rework are disordered wills together, we can be given a sign that within a grouping of some sort the disorder in wills take the form of our will mirroring God’s, while our internal opponent’s wills do not.

This tendency is exacerbated by the different kind of ontological frameworks that are sometimes used to frame the will. The Vineyard, as a deeply American movement, psychologizes most things pretty quickly; this gives sermons and publications an almost ‘therapeutic’ air at times. This means that difficulties of the will can be discussed in the language found in popular psychology and counseling. But as part of a Pentecostal/Charismatic mode of religiosity, believers in the Vineyard also have access to a more throughly supernatural ontology where objects like disease or characterological tendencies can be spoken of as if they were demonic; and at times the will can literally be identified as demonic, say, when someone prays to cast out “the spirit of depression” in an attempt to eradicate the dark and self-defeating willful elements in some person. For the most part, Vineyard believers are pretty adept about shuttling between psychological and demonological frameworks, and the presence of these two frameworks, and the choice of which of them to make use of at a particular time, doesn’t have any great effects. But the capacity to segregate the unwilling or willful into a specific subset of people, and then laminate their behavior with the demonic, is an obvious and continuous danger – and as the record or religious and political demonization in American religion shows, it is a danger that other cognate forms of Pentecostalism and Charismatic Christianity have fallen into more than once over the past three decades.

Anna Eisenstein:    In the book’s conclusion, you reformulate E.B. Tylor’s longstanding definition of religion (“the belief in Spiritual Beings”) to propose instead that religion is the more than human — and further, you suggest that religion is fundamentally about the human capacity to change. Could you say something about the way that you conceive of change in relation to more-than-human encounters?

Jon Bialecki: Reformulations of Tylor, of course, is nothing new, and my reformulation in many ways mirrors some of these other approaches. My particular approach is undoubtably influence by Mel Spiro’s classic article “Religion: Problems of Definition and Explanation.” In that essay, Spiro uses the term “superhuman beings” in the place of “spiritual beings,” because an ontology where the idea of the spiritual makes sense can’t just be assumed. Since Spiro, developments in the anthropology of religion have helped bring out hidden aspects of this definition. The first development was (ironically enough) critiques of various extant academic definitions of religion. Talal Asad is the one who made the case in our discipline when he produced a reading of Clifford Geertz’s essay on religion to convincingly argue that standard anthropological definitions of religion are colored by modernist Protestant sensibilities. This Protestant lean suffered from political as well as analytic defects: the definitions produced weren’t adequate for earlier historical religious configurations, such as medieval Catholicism, and they also suggested that contemporary religious forms that leaned in the disciplinary and thus were not ‘privatized’ (such as many forms of Islam) were somehow defective or diseased.

Many have read Asad as a nominalist (something that he specifically denies) and have taken from his argument that we can’t speak about religion as anything other than a local, western category. You see that at conferences sometimes, when people just use Asad to dismiss in the Q&A. I think that the better lesson to take from Asad is something different. We should read Asad as saying that any particular description of religion draw from historically delineated concrete expressions of religion, and not expansive underlying potentialities, is an error. In short, if we posit religious not as something that has definite elements, but as a question that can be taken up in different ways, with different degrees of importance, in other words as a field of potential, then we can acknowledge that while the definition of religion per se  is limited, the potentialities associated with religiosity is not.

Along similar lines, I would argue that Asad also teaches us that religion in general has no particular ‘use’ inherent in its (lack of) form; neither ethical subjectification, nor the creation of political orders, nor the cultivation of cognitive practices and structures, nor ‘instrumental’ uses for healing or good harvests or whatever, are the ‘purpose’ of religion. Religion can be used for anything. Further, in many specific cases, it will be the ends that religion it is used for, rather than the particular specific expressions of religiosity at hand, which will be of interest to the people who employ religion. For instance, you don’t propitiate the Gods or spirits for a harvest because you’re interested in the supernatural, but because you won’t the crops to thrive.  And this also means that we can have religion as an inchoate or unnamed presence; when the use is so important that it obscures the specific contours of wider potentiality of religion that is being invoked, then religion as a phenomenon (or magic, which is honestly indistinguishable from religion) may not have its own specific lexical item.

The other innovation in the anthropology of religion is work done on the materiality of religion. This work has often focused on the relation between signification and a necessary material substrate, with attention paid to how various forms of religious semiotics either act to deny or double down on this materiality. But what has not been caught by most readings of this literature is that there seems to be no particularly mode of materiality that is specific to religion. Religion can operate with the minimal materiality necessary for human life (bodies, thought, and speech), or it can demand tremendous material outlay in the way of diverse offices, regular rituals, structures and the like. A single prayer or a chain of Cathedrals; it just depends on what is chosen. (All this is why Spiro’s definition has to be reformulated – if we are dealing with potential and variation, we have to have something more expansive than ‘superhuman beings,’ and we need something that can also include not just practice, but the materiality – with materiality meant in the sense of different specific materials that can have different effects, rather than having materiality as some fungible physical supplement to signification).

So this is where I finally get to answering your question. This leaves religion as basically having no form, being beholden to no particular mode of materiality, and having no one proper location in any particular instance of sociality. As such, depending on how its expressed, it can serve to decelerate social and individual change by tying change to various temporally and economically costly practices, or it can serve as a catalyst for change by inserting a randomizing or disruptive element into any social practice, for any conceivable end. I imagine most forms of religiosity do both at the same time, shifting the social terrain in different ways; this was certainly true of the Vineyard, which at once opened up believers to surprise, but at the same time constrained surprise through a series of ethical and epistemological practice that limited what could be thought of as actually being ‘divine.’

Anna Eisenstein:  Throughout the book, you provide examples of how your research participants hoped and prayed that you might come to share their faith. How have your informants responded to your work, and perhaps specifically, your explanation of the miracle, the Holy Spirit, and demons as fundamentally social phenomena?

Jon Bialecki: You’re right; I think that many Vineyard believers hoped that I would be moved enough to join them in their religious commitments; by the same light, there was also a fear among some that this was an endeavor designed to make either what it was that the people I worked with believed look bad – or alternately to disparage the believers themselves. However, there was never really any strongly felt awkward social pressure from my informants for me to join. I suspect that one reason is that, like Vineyard believers in general, many of the people I was spending time with were pretty highly educated. A lot of them were familiar with the dissertation as a genre, and knew how graduate research worked. Once, they even used this knowledge as a weapon against me. During a discussion in a Bible Study group I was focusing on, I asked whether they had any preference for what their individual pseudonyms would be in my dissertation, and each person wanted to pick the actual names of other people in the group, knowing exactly how it would vitiate the work that pseudonyms are suppose to do! On top of this wider but somewhat defuse familiarity with some of the mechanics of academia, I also benefited from a group of Vineyard intellectuals. Here, I’m speaking of the Society for Vineyard Scholars, which is an annually meeting organization for theological scholars, some of whom are professional theologians or pastors, and others whose interest in theology is an avocation. The SVS has been a good sounding board for some of my questions about Vineyard theology, and it’s helped me meet some great conversation partners. But its also allowed me to articulate some of my thoughts through mobilizing and analyzing some of the theological concerns that are important for the Vineyard

But I think the relatively warm reception – or at least the lack of an angry or dismissive response – is also due to something else. I think that on the whole those informants who have troubled themselves to read the book have been happy with the depiction. To them, it doesn’t come across as a dismissal of the miraculous as a social phenomenon, but a meditation on the social dynamics and learned epistemological constraints that shapes both the miraculous as they experience, and the Vineyard movement as a whole. In other worlds, my book is about how the Vineyard varies, and all the different ways that God acts in the world through the Vineyard. And I think that while that isn’t the only reading of my book, it is a fair one. This isn’t particular to me alone – there are a lot of Pentecostal and Charismatic people who love Tanya Luhrmann’s book When God Talks Back, seeing in not as a psychological reductionist account, but rather a discussion of how God uses our psychology and capacity to train ourselves.

I really want to thank you for these questions, Anna. Given the narrow and limited audience for academic books, it’s always a kindness when someone just acknowledges that a book exists; but to be given questions this sharp and to the book’s point is a joy!

Jenanne Ferguson on her book, Words Like Birds

Words Like Birds

Interview by Laura Siragusa

https://www.nebraskapress.unl.edu/university-of-nebraska-press/9781496208880/

Laura Siragusa: In your rich ethnography about language practices in the Sakha Republic, Russia, you introduce the concept of  ‘ontologies of language.’ Could you expand on its significance and what does this add to current linguistic anthropological debates?

Jenanne Ferguson: Language in many speech communities is entwined with what we might call ‘spirituality’ but perhaps is more accurately ‘ontology’, in terms of how language is conceptualized as part of broader reality. Ideologies are very often rooted in deep-seated beliefs about human differences that go beyond language and extend—as other scholars have noted—to assessments and judgments about the speaker as a person, or speakers as groups of people sharing certain characteristics that their language usage is purported to index. Understanding ontologies of language means apprehending the ways that we have ‘ways of being’ in language. Ontologies of language include how ideas and beliefs regarding different aspects of human experience are linked together. It is a similar concept to what Kroskrity (2018) has recently called “language ideological assemblages”—the idea that we cannot look simply at one language ideology (like purism, or variationism) in isolation. Instead of only looking at how different language-related beliefs are interconnected, I want to try to use the “ontologies of language” to remind people that language beliefs are rhizomatic and inseparable from beliefs about other aspects of life and the nature of reality.

Laura Siragusa: In your work, you often mention the need to incorporate more the notion of ‘belief’ when discussing ‘language ideologies’. This was fascinating, as you seem to focus on a concept, which had long been put into shade. Given the complexities of the present global socio-political and economic situation, I wondered to what extent talking about ‘belief’ facilitates communication, mutual understanding, and an acceptance of difference. Could you expand on that?

Jenanne Ferguson: The study of language ideologies is absolutely essential to better understanding communication more broadly—they are, I feel, often more than ‘opinions, ideas and attitudes,’ and acknowledging the element of ‘belief’ allows us to go a little deeper in understanding why so many people unconsciously take them as fact. As mentioned above, often beliefs about language connect in constellations to so many other beliefs about the world and how it works, and who lives in that world; they are not easily separated. Remembering “belief” gives us a place to start when we want to highlight how a language ideology may be harmful, but also how much work it might take to change or shift that belief. In the U.S. right now, work is being done on raciolinguistics by scholars like Jonathan Rosa, Samy Alim, and Nelson Flores, among others, that reveals the ways that beliefs about language are inseparable from constructions of race and also how deeply-held, hierarchical beliefs about race influence the reception and judgment of language. In the Sakha context, I see how ontologies of language make strong connections between Sakha ancestry, the ije tyl (mother language)/törööbüt tyl (birth language), and speaking Sakha, which do good in that they validate the Sakha language and encourage people to learn Sakha or maintain it. However, these beliefs can also be detrimental to people who are ethnically Sakha but are Russian-dominant or Russian-only speakers. These beliefs that link language, ethnolinguistic identity and personhood go deeper than attitudes or preference, but speak to ‘being in the world,’ and often alienate Sakha who don’t speak the language—I have heard individuals state that there is ‘no such thing as a russkoiazychnyi (Russian-speaking) Sakha,’ invalidating and erasing the identities of the many who do, indeed, speak only/predominantly Russian but identify ethnically as Sakha. Understanding how these beliefs about language connect and influence aspects of people’s social and public lives is essential—as well as the fact that they are beliefs—is essential, as they can often lead to significant inequality and speaker marginalization, and also harm the broader projects of language maintenance and revitalization. Identifying these beliefs and acknowledging their entanglements as well as their reach and power is the first step in alleviating the marginalization of groups of speakers.

Laura Siragusa: I was intrigued by noticing that in your work you talk about ‘the power of language’, which is not uncommon in other contexts. In the Finnish and Karelian folkloric traditions, for example, väki is seen as a ‘power charge’ that belongs to all beings, categories of entities, and phenomena (Stark-Arola 1998). Could you tell us more about what language can do, according to Sakha speakers, and if speakers use specific strategies to avoid negative consequences?

Jenanne Ferguson: As in many speech communities, some ‘kinds’ or genres of language are more highly charged, such as the blessing poems, algys, or kes tyl ‘magic words.’ However, no word should be used lightly (tyl tyalga byraghyllybat – ‘do not throw words to the wind’), because words are seen as direct vehicles for the intent of the speaker. There’s also the general communicative norm of not wasting words—not ‘throwing them to the wind’ unless you really must say them. “Sakha do not boltat’” (chatter, in Russian), I am often told, as an explanation for communicative differences between Sakha-Russian bilinguals and solely Russian speakers. Brevity in communication is positively valued—it’s safer. By voicing something, you have let your intent out into the world—you have already made something happen, and there is now the possibility that the meaning of your words will be realized. Because many Sakha ontologies of language hold that words possess a spirit (tyl ichchite) unto themselves as well as possessing something of the speaker’s spirit, letting them out into the world is seen as something to be especially cautious about, especially when discussing negative hypotheticals. I want to stress that this is not something people treat as ‘just’ a superstition; even if people do not also profess their sincere belief in tyl ichchite, this ontology of language has been normalized in the daily lives of many urban Sakha speakers, shaping their reactions to others’ words. Once I was discussing issues of environmental damage with a friend in light of a proposed chemical plant on the Lena River. Being from a Canadian region where pollution from the oil industry was affecting fish, I was telling her about the lesions on their gills and faces. “Big growths, like this, as if their jaws extended outward an extra length,” gesturing to my own neck and face, making the shape of a large lump. My friend stopped me suddenly, eyes wide. “Don’t say that, don’t do that! Kihi tyl – okh. Ymnuom suogha!” A person’s word is an arrow—don’t forget. Don’t make those gestures, directing the words to your body like tiny arrows. Interestingly, though, if you say something negative and you do not want it to come to pass, you can use the Russian-language expression of ‘t’fu-t’fu-t’fu’ to ‘cancel’ the words, or if you have positive hopes you do not want to jinx.

Laura Siragusa To what extent are ‘language trajectories’ among Sakha speakers driven by the broader ecology or the individual’s own agency and intentionality?

Jenanne Ferguson: I think they are too deeply intertwined to really separate them out; however, I want to focus on that broader ecology for a moment. If we take agency simply as the socially mediated capacity to act (Ahearn 1999) we can only exert so much influence within a socially structured language ecology. As I discuss, many times those trajectories are shaped by the specific language ecology that a speaker finds themselves in—specific friendship groups and the dominant norms surrounding code choice within them led to certain new patterns of language acquisition or use in a speaker. Of course, their own agency to either adhere or not to those language ecological patterns makes a difference, but the specific milieu and the practices of those other speakers in those micro-ecologies also played a central role in shaping the decisions. And of course, much broader ecologies are also present—as I discuss in the book, the massive shift in the linguistic ecology of Yakutsk in the years following the end of the Soviet Union set in place new structures that shaped the urban revitalization of the language, which continue to have an effect today. Moving to Yakutsk from a Sakha-speaking village may mean you will speak Russian more often than you did within rural linguistic ecologies, but you will now have more spaces, more domains, and more people with whom to continue speaking Sakha. And you may be more likely to choose to do so now than thirty years ago, due to the way the urban linguistic ecology has developed. However, I feel it’s essential to remember that ecologies also develop the way they do as a result of speakers shaping them through ideological (or ontological) and discursive practices. Therefore, both elements—ecology and speaker agency—are deeply entwined, making it difficult to even separate which influences the other more.

Laura Siragusa: Given the strong connections between language and land that you mention, I wonder how the recent fires in the Sakha Republic are narrated by online Sakha users and if there is any specific reference to the language as endangered.

Jenanne Ferguson: I haven’t noticed a specific patterns in news coverage or social media discourse yet, though now I will analyze more closely going forward! To my knowledge, there are no linked discourses that expressly see the fate of land as affecting language; conversely, where I now live and work in Northern Nevada, there is a direct connection expressed between the fate of Numu, the Northern Paiute language, and the cui-ui (Chasmistes cujus) fish endemic to Pyramid Lake. In the late 1990s a Numu elder reflected on the diminishing fish populations and number of speakers of the language and stated that when the cui-ui disappeared so would the language (both are now seeing a resurgence)! With Sakha the ‘endangerment’ connection is not that direct. I have heard, though, that losing connection to land definitely affect specific language domains, and vice versa. This was expressed to me by several herbal healers in the Amga region, who mentioned that when young people aren’t out on the land, they don’t learn the (Sakha) names for plants. At the same time, not speaking Sakha may make it more difficult, in their opinion, to engage with the land; Sakha plant names, they said, are often much more specific than those in Russian, or Latin, as they are highly descriptive (so that a plant’s appearance becomes more distinctive and thus easy to locate). For instance, a name like kyhyl sobo tyla (‘red carp’s tongue’) for Pyrola incarnata (grushanka in Russian) is said to make the plant easier to find and remember, as it so vividly evokes the deep pink of the flower’s style sticking out like a tongue below the petals!

Liz Gunner on her book, Radio Soundings

https://www.cambridge.org/core/books/radio-soundings/032576130F53ED88EA2765200B763F9F

Interview by Louisa Meintjes

Louisa Meintjes:  In analyses about popular culture produced during apartheid, Zulu radio dramas have been summarily dismissed. You place them at the core of Radio Soundings. Could you tell us about this choice and its relation to the argument of the book?

Liz Gunner: It’s not that they’ve been summarily dismissed, more they were never even considered as cultural artefacts. Rather they were simply seen as puppet-mouthings by compliant hangers-on of the apartheid design for radio. Why did I choose the dramas? And put them at the centre of the book? Well I began to realise the more I listened to them and the more I asked people about them, that they kept coming up whenever I asked about radio and radio listening habits. They seemed to be set deep in people’s memories and were a way they could tap into certain emotions about the fascination and strain and pleasure of events that circled usually around the family. They seemed to provide sites of recognition, self-knowledge, self-exploration, ways of accessing the self, often the deep self. They were also important as narratives, journeys. So I thought – Well, they’re important if you’re going to understand how people had vibrant and creative lives in spite of the pains of apartheid. This is a point Jacob Dlamini makes very well in his book Native Nostalgia.

Louisa Meintjes: Fascinating, idiosyncratic radio personalities people the book’s chapters. Exiles Lewis Nkosi and Bloke Modisane are the most internationally renowned of them. Yet listeners are crucial to your take on the radio voice as well. Could you tell us about the thought process that led you to the balance you chose for the book among backstage personalities, broadcast voices, and avid listeners?

Liz Gunner: I felt that unless you got in to the text a sense of the listeners and how they lived their lives through the dramas you would simply be doing half the job. Certainly this was true for the dramas from within South Africa – such as the Radio Bantu, Radio Zulu, and the Ukhozi FM dramas which are in the latter part of the book. I felt that what was being produced was a sort of public, self-generated intimacy which was very sustaining. People modeled themselves on the radio personalities who had parts in the dramas, wrote the dramas and in some cases had their own programmes; they became culture icons. The broadcast voices maybe together produced a kind of meta counter-voice to the crushing views of the dominant group. I wanted to try and get a kind of balance so that what would come out was an understanding of the making of sonic worlds that were culturally dynamic and deeply sustaining. And the fact that all this was in Zulu – in the case of the people within South Africa this is very significant. So K E Masinga, Thokozani Nene, Alexius Buthelezi, all very different personalities, to name a few, could all have a place on the sonic stage of this radio world. And one must not forget amazing white sound technicians like ‘Unogwaja’. He is mentioned by Eric Ngcobo as pioneering in his playing with the psychic-sonic sound effects in the 1980s drama ‘Yiz’ Uvalo’ (In Spite of Fear.)

The exiles Nkosi and Modisane had different paths to travel – Modisane worked with the very best in BBC Radio at a time when radio drama was a queen of genres but he could never build up a faithful following in the way that the radio voices from within could – say Eric Ngcobo, or Winnie Mahlangu. This was because his plays were not serialised and also were part of a different landscape of sound. They mediated, with the powerful intimacy of radio, the tensions and excitement of a country and a situation which impinged on the British consciousness of outsider and insider, home and colony; and then increasingly, race and power and Britain’s role in the anti-apartheid struggle. His plays were more part of high culture perhaps, than the plays from within which were more within the space of popular culture. Nkosi was different again – his voice became for a while well known on the African stations which bought tapes from the transcription Centre. He became a kind of key mediator of a stream of black voices of the world, when ‘Africa was on the Rise’ as James Baldwin saw it in the 1960s. So Nkosi and Modisane were complex and important mediators but the intimacy worked very differently.

Louisa Meintjes: Through a fine series of analyses of radio dramas and their producers/authors, variously situated through the decades (1960s through the 1990s) and at different sites (from London to Durban), you write about mediated intimacy. Radio reached into domestic space and it generated global affiliations and diasporic networks, all while it served the interests of the apartheid state. You ascribe to intimacy an important role in cultivating oppositional politics by means of radio dramas. As a researcher, how did you get at intimacy? Could you share an example here of mediated intimacy? And am I being reductive in asserting that it was the possibility of oppositional politics that this mediated intimacy enabled?

Liz Gunner: I think I’ve partly answered this question, above, but let’s see. You’re absolutely right to say radio reached into domestic space and generated global affiliations and diasporic networks – you see that with the Nkosi programmes, but his had a kind of fragility; Modisane’s were firmer because he had a place within the BBC because his work as a radio dramatist was so respected, and at the time the genre was flourishing. Your question about mediated intimacy is difficult.  I think for the dramas from within, voice carried and mediated intimacies through complicated personal encounters lodged in narratives of the domestic which drew in many other things. For Nkosi, let’s say the kind of intimacy he mediated was through throwing up moments of insight into the huge dramas of race and rights being played out in America and on the African continent. The most powerful example for me is when he played through interview the voice of the African American sociologist recalling how he’d spoken in Congress as part of the civil rights struggle. Maybe you’re partly right in your last point. But there is also the question of mediated intimacy as a counter presence – this is more than oppositional politics I think.

Louisa Meintjes: You have written about song, praise poetry, theater, and literature. This book draws on your work in all those performance arenas. Were there new challenges for you in writing about performance in the medium of radio?

Liz Gunner:  Yes absolutely. There was the question of what radio ‘did’ to these other genres and kinds of cultural production. Praise poetry for instance. Did it distance them or diminish them/ ? Did it confine them? Or could you see it as an extraordinarily powerful extension of the kinds of linguistic skills and affect that these forms could draw on? How did radio make use of song and praise poetry? Especially a radio station that was not free of apartheid control. I think in the 1970s, say, there was a huge drive to record ‘live’ performances of royal praises, chiefly installations and so on. But often the effect was to present a kind of double voice – the dignity of the form surpassed its ideologically controlled usage. Performance in the medium of radio struck me as very different to theatre. New terrain – theatre of the mind – perhaps you could compare it to Grotowski’s poor theatre in some ways. But it drew on new kinds of listening resources and auditory strengths – new domains of the auditory rather than the ocular and visual. So, something very different and the whole world of listeners, producers, actors and so on had a part in this different configuring of reality.

Louisa Meintjes: Radio Studies seems to be flourishing in our current epoch of social media and AV streaming. (Thank you for your lively contribution to it!) What’s your take on the reasons for this flourish, and on its promise?

Liz Gunner: I think the physicality of sound and its ability to express the temporal and spatial in new ways is giving radio huge impetus. And it may be the way it mediates intimacy, its physicality that is giving it such pull in an era saturated with the visual. And it can do things with communities and publics in ways as yet still not properly understood.

Omri Grinberg takes the p. 99 test

Sarah Mitchell’s admirable avoidance of “gaming” the pg. 99 test (link) ironically inspired me to not avoid the temptation of doing so, mainly because despite “cheating”, the test’s results are two particularly unspectacular fragments of non-ethnographic, all-too-academic writing. The way I’m “rigging” the test is by presenting together a “fake” and a “real” pg. 99: the fake is pg. 99 of the PDF document, which is actually pg. 88 of the dissertation, and the real one is pg. 99 according to the page count of the dissertation text.

Both pages are part of the first chapter, which is essentially the second part of the Introduction. The chapter combines a historical survey of Israel’s occupation and its violence, the emergence of human rights NGOs and their characteristics, and literature reviews about human rights, NGO-state dynamics, and colonial intermediation. It culminates in the two sub-sections in which the two pages play a significant role: an attempt to think about agency and ethics in bureaucratic structures, while signaling the uniqueness of witnessing and testimony contexts. As I show, this uniqueness persists even as these core aspects of human rights are shaped and disciplined—as an experience (of witnessing) and text document (as testimony)–by the synthesized influence of different types of violence Israel uses (brute-direct, structural, symbolic) and the genres of human rights narration and documentation. These are what I define in the fake pg. 99 (below) as “contexts and considerations”.

The fake pg. 99 bridges between a review of anthropologies of agency and ethics in the Middle East, and the following sub-section, in which I focus on the role of testimony in Israeli NGOs and use the insights from the review to challenge some dominant anthropological perspectives about witnessing and testimony. The real pg. 99 is the final page of this sub-section, and of the whole introductory phase.

If apart and as stand-alone fragments, the two pg. 99s do not say much. Together, I think, they convey some of the main points of the dissertation. Other than place them in sequence and some clarifications [in square brackets], I made no significant changes in the two text fragments.

[FAKE PG. 99]

These contexts and considerations [see above] are fundamental to my effort of avoiding re-producing two common tendencies in studies of human rights (or humanitarianism) and NGOs: (i) overlooking (and hence denial) of the critical valences of the vernacular of human rights practices themselves by deterministically assuming the totalizing appropriation of human rights by colonial actors (cf. Perugini and Gordon 2015; Zigon 2013); (ii) The equally problematic assumption that the political subjectivities of those participating in these practices hinge on the benevolent option of practicing them, which is offered by visiting-experts from the Global North as agents constituting a new “global” ground of political morality (cf. Fassin 2008).

These foundations do not negate the relevance of insights from neither the harshly critical take, nor from the latter approach, that formulates a political philosophy of contemporary ethics based on anthropological studies of humanitarianism. What is at stake here is the important avoidance of assigning conscripting meaning to “testimony” while simultaneously maintaining clarity about what testimony is and does (Dean 2017). The careful framing of agency and ethics in relation to witnessing thus promotes studying and theorizing testimony as a multi-dimensional process and from different perspectives of scale.

 

[REAL PG. 99]

As I will show, Palestinian witnesses often demand the NGOs document their cases but refuse to let them use it for the NGOs’ own appeals to various state branches. Thus, the witnesses re-shape what the NGOs do and challenge organizations’ positioning vis-à-vis the state, even if the production of the text itself does not change.

For NGOs, testimony does indeed signify political change and an ethical obligation, but it is also—and perhaps, mainly—a system of archiving through disciplinary writing: codes of qualities and quantities, formalized categories and means of documentation, classification, determination, comparison, accounted for and transcribed in certain ways that constitute simultaneously both the power and authority of the documenting actor—NGOs—through the legal-bureaucratic apparatus of writing human rights testimony (cf. Cody 2009; Foucault 1995, 189–90; Messick 1993). These modes of documentation take part in affirming certain models and modes of political subjectivity while marginalizing others (Fassin 2012; Marshall 2014). NGO practices then have apparent and immediate repercussions on contemporary political realities, and in parallel, impose a historiographic authority – frames of in/validation[*] that perform what Michel de Certeau termed as “…a selection between what can be understood and what must be forgotten in order to obtain the representation of a present intelligibility” (1988, 4).

 

[PG. 99 REFLECTION AND APPRECIATION]

* “Frames of in/validation” is a term I use to theorize NGOs’ procedures of incessant verification and adaptation of Palestinian experiences of violence into simplified narrative structures, that conform to legal-moral discourses and definitions of human rights. As I claim in the dissertation, NGOs rely on frames of in/validation to sustain the paradox of human rights, at least in its Israel/Palestine vernacular: a genre of anti-colonial historiography that is itself based on colonial reason, mainly genealogies of surveying and bureaucratic writing. Thanks to the pg. 99 test, I now realize what I have probably always known on some level: that I do the same, only displaced into the disciplinary confines of academic writing.

Cliched academic self-deprecation aside, this exercise re-highlighted for me one of the main tensions I had to constantly work-through in my research, yet did not truly acknowledge in writing and only rarely discussed otherwise. Namely, between my focus on the bureaucracy of Palestinians’ testimonies in Israeli NGOs, and taking Palestinian witnesses and their testimonies into analytical consideration. That is, making this a study (and an ethnography) of colonial violence, and not (just) an anthropological analysis of representations of violence (whether those representations are themselves colonialist or not).

Omri Grinberg. 2018. Writing Rights, Writing Violence:  The Bureaucracy of Palestinian Testimonies in Israeli Human Rights NGOs – Ph.D. dissertation. Department of Anthropology and Centre for Jewish Studies, University of Toronto.

Works Cited

Cody, Francis. 2009. “Inscribing Subjects to Citizenship: Petitions, Literacy Activism, and the Performativity of Signature in Rural Tamil India.” Cultural Anthropology 24 (3): 347–80.

Certeau, Michel de. 1988. The Writing of History. New York, NY: Columbia University Press.

Dean, Carolyn J. 2017. “The Politics of Suffering: From the Survivor-Witness to Humanitarian Witnessing.” Continuum 31 (5): 628-36.

Fassin, Didier. 2008. “The Humanitarian Politics of Trauma: Subjectification Through Trauma in the Israeli-Palestinian Conflict.” Cultural Anthropology 23 (3): 531–58.

———. 2012. Humanitarian Reason: A Moral History of the Present Times. Berkeley, CA: University of California Press.

Foucault, Michel. 1995. Discipline and Punish: The Birth of the Prison. New York, NY: Vintage Books.

Marshall, David Jones. 2014. “Save (Us from) the Children: Trauma, Palestinian Childhood, and the Production of Governable Subjects.” Children’s Geographies 12 (3): 281–96.

Messick, Brinkley. 1993. The Calligraphic State: Textual Domination and History in a Muslim Society. Berkeley, CA: University of California Press.  

Perugini, Nicola, and Neve Gordon. 2015. The Human Right to Dominate. [S.I.]: Oxford University Press.

Zigon, Jarrett. 2013. “Human Rights as Moral Progress? A Critique.” Cultural Anthropology 28 (4): 716–36.

Devin Proctor’s page 99 test

My dissertation, On Being Non-Human: Otherkin Identification and Virtual Space, is based on five years of ethnographic engagement examining identity construction and social practice among the Otherkin, a group of several thousand people who self-identify as intrinsically other-than-human. Otherkin recognize their bodies as biologically human, but their inner selves as non-human (such as wolves, dragons, elves). Because the group meets almost exclusively in Internet spaces, the dissertation follows the Otherkin across platforms—Second Life, Facebook, YouTube, Tumblr, and Reddit—to trace how digital technologies can be used to mitigate the misfit between their bodies and identities.

Page 99 appears near the end of Chapter One and contains the transition from one large section to another in a discussion delineating “Otherkinity” as a term and an identity category. Here it is, without edits:

***

It is possible that other-than-human-ness has been an intrinsic facet of humanity from our very beginnings—images of human shape-shifting can be seen in the Lascaux cave paintings, created roughly 17,000 years ago (Henneberg and Saniotis 2016). If this experience of other-than-human-ness has, indeed, been occurring all over the world throughout history, it stands to logic that it did not simply stop due to Western modernity and post-enlightenment science. Yet, aside from the Otherkin (and children, as mentioned above) we have seen no large scale non-human identity category in Western, industrialized nations. A possible reason other-than-human experience has not been recorded on a larger scale in the West is that people did not have a name for it. When observed elsewhere, we have simply referred the myriad other-than-human experiences with the umbrella term animism. This same type of animism in Western contexts has not been available as a way to be a human (Hacking 1995, 2006). And now it is: it is called Otherkinity.

An Otherkin is a Kind of Human

As much as Otherkinity is a felt, experienced, embodied state of being, it is also socially constructed. I mean this in the sense that it is a category of identity based around a culturally constructed set of criteria, like being obese, or a woman, or mentally ill. Philosopher Ian Hacking calls these “human kinds,” by which he means “classifications that could be used to formulate general truths about people; generalizations sufficiently strong that they seem like laws about people, their actions, or their sentiments” (Hacking 1995, 352; see also Goffman 1963).

***

This passage might seem, at first, a poor representation of the work, since it mentions nothing of the Internet and contains absolutely no ethnographic content or even a citation to an actual anthropologist. On a more theoretical level, however, it speaks to one of the dissertation’s foundational assertions: that our identities as humans are just as culturally constructed as they are biologically designated. While this dual formation can be seen quite clearly in the case of my interlocutors, I would argue that it is true for us all. The tension between cultural and biological human identity underpins political arguments about which bathrooms we can use and the relationship between DNA testing and membership in particular ethnic groups. Indeed, one of the main arguments that I put forth in the dissertation as a whole is that the Otherkin represent a larger shift in body-understanding from a Cartesian bounded vessel to something more plastic and negotiable, epitomized in growing numbers of people identifying as trans* fluid, nonbinary, and neurodiverse. The term I offer for this wider phenomenon is open-bodied identification. Further, I argue that our increasing interaction in and with Internet spaces—as a technologically-mediated form of animism—helps to foster this open-bodiedness by extending the indexical relationship between our bodies and our identities.

 

Proctor, Devin. 2019. “On Being Non-Human: Otherkin Identification and Virtual Space” Ph.D. diss. The George Washington University.

Devin Proctor can be contacted here: dproctor@gwu.edu

Cited References

Goffman, Erving. 1963. Stigma: Notes on the Management of Spoiled Identity. Simon & Schuster.

Hacking, Ian. 1995. “The Looping Effects of Human Kinds.” In Causal Cognition: A Multidisciplinary Debate, edited by D. Sperber, D. Premack, and A. J. Premack, 351–94. Symposia of the Fyssen Foundation. New York, NY, US: Clarendon Press/Oxford University Press.

———. 2006. “Making Up People.” London Review of Books, August 17, 2006. http://www.lrb.co.uk/v28/n16/ian-hacking/making-up-people.

Henneberg, Maciej, and Arthur Saniotis. 2016. The Dynamic Human. Bentham Science Publishers. https://doi.org/10.2174/97816810823561160101.

Ben Tausig on his book, Bangkok is Ringing

Interview by Mack Hagood

https://global.oup.com/academic/product/bangkok-is-ringing-9780190847524

Mack Hagood: Bangkok is Ringing brings us into the center of the Red Shirt protests in Bangkok during 2010 and 2011—a truly historic moment in Thailand that garnered international attention. Was the movement your original object of study when you headed to Thailand as a PhD candidate? What precipitated the movement and what unfolded after you arrived?

Ben Tausig: This massive occupation, and the movement that initiated it, was not my original object of study. Although I was interested in music and politics, and although the Red Shirts had been gaining energy for a while when I began my research, the dynamics of the movement would have been impossible to predict. But on arriving, the occupation of central Bangkok was just underway, and unsettling everything, so it would have been impossible to turn away from what was going on, no less the extraordinary role of sound in the protests. So I turned towards them. And then the movement remained so active – and so central to Thai politics – for so long that it seemed wise to stick with it. Moreover, in time the Red Shirt movement began to find performative echoes in other places, especially parts of the Arab Spring, which only made it feel more relevant.

Mack Hagood: Your book explores the protest movement through sonic performance and media of sounding and listening, revealing “uneven geographies of sound” made up of smaller “sonic niches.” Please walk us through some of these actors and media and how they feed and enact a protest movement.

Ben Tausig: The book is structured like the protests themselves. It is divided into seventeen chapters that vary in length, scope, and tone, and that at different points reflect or conflict with one another. That’s exactly what it was like being inside the Red Shirt camps. They were ad hoc spaces full of internal variations of class, region, and aesthetics. And their sounds often tracked with these differences. I call the subspaces within the rallies “sonic niches” because, like ecological niches, they existed in a state of flux, as well as in profound and dependent relation to neighboring spaces. Moreover, they were highly sensitive, and it wasn’t unusual to hear one of them disappear entirely due to some small change in, say, police enforcement of a public amplification law. Political movements are typically coalitional like this, as Mouffe and Laclau remind us. The elder bookseller whose formative experience of dissent was the Marxist movements of the Vietnam War era may not have much to say to a kid from the northeast who adored billionaire former prime minister Thaksin Shinawatra. And it follows that the performative proletarianism of the former’s songs for life folk tunes did not always mesh well with the latter’s hip-hop. But they and their sounds found ways to coexist under the banner of a movement that they each believed would benefit them.

Mack Hagood: One of your main theoretical interventions is to dispute the common claim in sound studies that sound is unbounded and transcendent. You make a careful study of how sound is often constrained and you enlist it “to help us understand how agency caroms and fractures, how political actors often find themselves bouncing off walls rather than frictionlessly through them” (6). Can you describe how themes of constraint, blockage, patience, and persistence operate through the book in terms of sonic and political agency?

Ben Tausig: This theme arose from firsthand experience of the protests. They were so densely crowded that one could only ever experience them while partially or totally stuck, for example making long and arduous sojourns (we’re talking hours) across, say, 50-meter stretches of road to buy a bottle of water or find a friend. For those who know Bangkok, this feeling of being stuck is achingly familiar, because traffic is so intense and the roads so poorly accommodated to it (on this as a historical problem, see the work of Claudio Sopranzetti, who was in Bangkok at the same time, and who analyzes mobility very well). In my case, this experience suggested itself first as a metaphor for the ways that sound, as an agent of political force, is likewise beset by many stubborn obstacles. But why stop at the metaphor? After all, protest movements depend upon sound to announce themselves as totalities, to produce an affective sense of unity, and to make specific points emphatically. I began to reflect on the mundane ways that sound did not travel freely at Red Shirt events, and to consider how this lack of mobility could help us think about obstacles to political change, as well as to the performance of a desire for political change.

Mack Hagood: I was thrilled to learn about the cultural and political valences of luk thung and molam, genres of Thai music that some western readers may have encountered through reissues on the Sublime Frequencies label. You also movingly describe some musical moments involving these genres. Can you talk a bit about their history and importance in the Red Shirt movement?

Ben Tausig: Amporn Jirattikorn as well as James Mitchell have written about the political history of these genres, as has Terry Miller (in an earlier moment). Sublime Frequencies typifies a relatively new kind of “world music,” a phenomenon that has been analyzed by Portia Seddon and David Novak, among others. Briefly, decades- or even centuries-old genres circulate today in a weird and remediated fashion that requires – decidedly! – a new auditory ethics. That’s a long way of saying that most western listeners who hear mor lam and luk thung are likely to do so through media products that obscure their political valences. In what we might call hipster-colonial commerce, these genres are typically marketed and heard as psychedelic or otherwise exotic – a familiar and regrettably orientalist framing – whereas in practice they contain a rich poetics of exclusion from political power. That poetry can tell us a great deal about how people identify with rurality in Thailand, especially as a moral ground within a country that’s long been a site of unregulated, exploitative capitalist development. The Red Shirts’ use of these genres therefore necessitates a closer examination of the latent possibility of a left-wing instinct that has been unnaturally excluded, one might well say repressed, from political discourse (Communist political parties, for example, are formally illegal). The possibility of the eventual return of the left, even as a kernel, therefore cannot be ruled out after considering how mor lam and luk thung functioned for the Red Shirts. This was an exciting part of the research, and I still hold out hope for this kernel to grow, even though it is an interpretation that has not yet been borne out.

Mack Hagood: I hesitate to pursue this next line of questioning, both because it may simply be a reductive and facile cross-cultural comparison and because it may seem to signal political commitments I don’t own. However, while reading Bangkok is Ringing, I couldn’t help but think repeatedly about the political rallies of Donald Trump. There are so many similarities: a rural political movement sneered at by many among the urban and educated; a wealthy, media-savvy, populist leader who, like Tahksin, benefitted from and perpetuated neoliberalism while also railing against its social ills; a similar ecosystem that sprung up around the rallies of chanting, blaring music, homemade media, and political performativity—even the red color of the iconic MAGA hat! I have often thought that those of us working in the politics of sound, media, and affect studies should be doing a lot more work on Trumpism. What insights did the Thai example provide as you watched these events transpire in the United States? Does your sonic approach provide us ways of understanding what is happening here now?

Ben Tausig: Absolutely. Politically and economically, Thailand tends to foreshadow certain global developments, perhaps because capital is quite free to operate as it wishes there, so it bumbles into crises with less friction. That’s an undeveloped theory, but I am not the only one to notice it. And indeed, Thailand had a billionaire populist before the US did, although one could also draw comparisons to George W. Bush, who was elected at the same time as Thaksin. It is highly ironic that there is even an argument for the emergence of a leftist politics within the Red Shirts, given what a violent, autocratic neoliberal Thaksin could be (he bears some similarities to Duterte). But the fact remains that some percentage of Red Shirts joined the movement in spite of Thaksin, not because of him. One can therefore draw some meaningful connections between the Red Shirts and the American populist right, and it is worth reading Kasian Tejapira’s prescient insights from 2006. But the comparison has its limits.

Meanwhile, yes, I think sound studies can draw some narrow comparisons here. Sonically and otherwise, Trumpism cast itself as a puncture of elite spaces. The Red Shirts cast themselves in much the same way. Their occupations were provocatively staged in the wealthiest, most cosmopolitan parts of Bangkok – precisely the areas from which they as working people were excluded. They blared rustic songs, voices, and timbres in the most refined districts of the country. Some Trump supporters were likewise given, especially in the winter of 2016-17, to entering public spaces that they felt were the province of liberals, and shouting insults as a form of spatialized comeuppance against people (and, ostensibly, a system) they disliked. The comparisons stop, of course, when we consider the racial privilege at stake in the U.S. case study, not to mention the homophobia, misogyny, racism, and xenophobia that explicitly underwrote Trump’s election. But I do think there was a similar value in both instances to using sound to penetrate the spaces of a political opposition.

Mack Hagood: You have taken it upon yourself to self-produce an audio version of your book, which is available on your website. What opportunities and challenges does the audiobook format present to academia?

Ben Tausig: I’ll link self-promotionally here to a brief piece in the Journal of Popular Music Studies that came out this summer, and summarize it by saying that there are enormous opportunities right now for sound studies, as well as music studies, to imagine new kinds of critical published products that combine conventional analysis with audible material. But we also have to be very thoughtful about the economics of these ventures, given where academic publishing is today, and the pitfalls that come with shiny new objects (namely, that scholars could be asked to do even more uncompensated labor than they already perform).

Mack Hagood: Finally, is there any conversation or debate that you find most interesting in sound studies right now? Any current plans or projects that intervene in it?

Ben Tausig:  I am always drawn to deep anthropological work on sound, especially that which addresses people and spaces outside of the United States and Europe. This is a lack that I believe emerged from the early tendency in sound studies to canonize experimentalist composers as well as philosophers of sound, namely John Cage and Murray Schafer, who despite their allegedly global thinking were firmly grounded in traditions of European art music. Cage and Schafer certainly give students of sound a lot to work with, but there are also enormous presumptions in their work about sound and its relationship to nature, gender, race, and modernity. Feminist sound studies is another growth area now, and it has produced some excellent and urgent critiques of the ways that sound studies has defined noise, for example. And as a body of scholarship it comprises probably the most powerful critique of the Cagean and Schaferian traditions. Tara Rodgers and Marie Thompson are two essential thinkers here.

I do have a new project, and it is an effort to think about some of the conversations referenced just above. It is a historical study of the cosmopolitan aural and musical world of Bangkok (and elsewhere in Thailand) during the Vietnam War. The period that Benedict Anderson called “The American Era” was an era of unprecedented economic development, at the center of which was music and nightlife. I’m therefore examining the stories and legacies of musicians – Americans, Thais, Filipinos, Europeans – who were active in Thailand during those years, as well as the asymmetrical auditory relationships between U.S. soldiers and the Thai people who served them in a nascent hospitality industry, including sex workers. The project has already gotten pretty deep and it is lots of fun to combine archival research with interviews and ethnography.

Alex Fattal on his book, Guerrilla Marketing

Interview by Winifred Tate

https://www.press.uchicago.edu/ucp/books/book/chicago/G/bo29202793.html

Winifred Tate: The title, Guerrilla Marketing, evokes advertising, and in fact Amazon lists a number of similarly named advertising books. Why did you choose it?

Alex Fattal: Because it’s dense, evocative, and slippery, like the book’s contents. In a sentence, the book is an ethnographic analysis of the feedback between marketing and military strategies, how each set of experts are learning from the other in their respective efforts to conjugate furtive research, surveillance, and planning with spectacular media interventions. Guerrilla marketing, the term, references a set of trends in the private sphere to camouflage the advertisement; and as the title of my book, it references how the state is marketing a new life of consumer citizenship to guerrillas — the book’s ethnographic ground. The book documents a mashup of these worlds, which the title encapsulates.

Winifred Tate: One of the central arguments you make is that programs that are marketed by governments and consultants as humanitarian and contributing toward peace often, as in this case, involve policing, surveillance and frequent detention of targeted individuals — that is they employ a logic of militarization and ongoing warfare. Can you explain the Colombian case you examine?

Alex Fattal: The program that I studied in Colombia, the Program for Humanitarian Attention to the Demobilized (PAHD), is a special initiative of the Colombian Ministry of Defense. It began in 2003, the year after peace negotiations between the Revolutionary Armed Forces of Colombia (FARC) and the government fell apart. It was in lieu of a peace process and sought to coopt the language of peace policy by “demobilizing” fighters that were really defecting or deserting. It might strike some readers as a picky semantic difference, but one of the key claims that I make in the book is that the temporal difference between war and peace — like other modernist distinctions — matters and should not be relinquished lightly. At the level of academic critique, we see how the two bleed ineluctably into each other, but I do think there is something worthwhile in not giving into the Marshal McLuhan’s prognostication that World War III will be “a guerrilla information war.” His vision is proving increasingly prescient with the confluence of the unfolding of the Global War on Terror and the technological moment, and it’s very troubling to say the least. By theorizing what I call “brand warfare” I am trying to articulate something that is in global circulation. While it’s been interesting to share the work and hear from colleagues about how they find the concept useful in their field own sites, it’s also been disheartening because it points to a troubling tendency toward dangerous new forms of mass manipulation.

Winifred Tate: In the conclusion, you document how the Colombian government evangelizes this program, showing it off to delegates from other conflict-torn countries such as South Sudan, Afghanistan, Nepal, Somalia and others. Why did the Colombian government do this?

 Alex Fattal: It is part of Colombia’s striving to position itself on the upper rungs of a global hierarchy of security expertise and establish itself as a country that has come back from the brink of “failed state” ignominy, and therefore has knowledge to export. The pony show of the “South South Tour” (which was mostly funded by the global north) was just one piece in a wider re-narration of the nation and served as a performative intervention to create the impression of the government having “solved” the conflict — all while the war was still raging. Kimberly Theidon has aptly described this cunning temporal conflation as “pre-post conflict”. The bi-annual South South Tours were part of the Colombian government’s “mission accomplished” moment, a performance that involved the mobilization of state symbols, bureaucracies, and resources. Anybody who has been following the post-peace accord violence knows how utterly premature such triumphalist projections have been.

Winifred Tate: An important contribution you make is bringing an analysis of the intersections between the worlds of marketing and branding, and government demobilization efforts. How do these bureaucrats and consultants try to sell peace? How do you think these campaigns have contributed to the current skepticism about the peace accords in Colombia?

Alex Fattal: You are very right to point to skepticism as the other side of the coin in such strategies of affective governance. Quite simply, I think the government blew its credibility on peace initiatives during wartime to gain a military and political advantage. When it came time to persuade the Colombian public that a strikingly similar set of programs would be necessary during negotiations with the FARC in Havana from 2012 to 2016 and then during the plebiscite and implementation of the peace accord, it was much easier for the right wing to sew doubt around the motives of the pro-peace camp. It is a telling case of how the right-wing benefits from playing politics amidst a hall of mirrors, unphased by distortions and shameless in taking the non-correspondences between signifier and signified that Baudrillard poignantly highlighted when discussing consumer culture decades ago to its logical conclusion — outright disinformation.

Winifred Tate: A growing number of anthropologists are conducting ethnographic research within government and military bureaucracies. What lessons can you share for anthropologists and others who want to do this kind of research?

 Alex Fattal: Be careful. It’s a fraught field and the rules of the game are in flux. Journalists and academics are in a tough spot across the globe. Ayše Gül Altinay, among others, is being arbitrarily detained in Turkey. The translation of Guerrilla Marketing into Spanish and a few promotional events in Colombia seem to have earned me my first death threat, a picture of a man hanged and tortured that was sent to my Colombian cell phone. (It was a new SIM card and I had hardly shared the number with anyone). Institutions, like the Colombian military, that project such a powerful image of themselves publicly are often hypersensitive and don’t deal well with criticism and they have a kit of repressive tools to use as part of the brand warfare they wage to sure up their often shaky legitimacy. I did my best to convey the scope of my research and its disposition to critical analysis, but despite my best efforts to communicate openly and continually — tensions arose. Embedded ethnography tends to assume an ideological affinity between the anthropologist and her field site, but when that’s not the case things can get tricky. One of the parts of the book that I am proud of is the “Access and Ethics” section of the introduction, which digs deeper into these dynamics.

Winifred Tate: In addition to your analysis of the logic of the demobilization programs, you offer complex and fascinating glimpses into the complexity of ex-combatants’ lives through life-history excerpts in-between each analytical chapter. How do you understand the role and importance of these testimonies of lived experience?

Alex Fattal: The testimonials, which are accompanied by Lucas Ospina’s wonderful drawings, do a lot of work in the book and they have been one of the elements that has really impacted readers so far. They give the analysis another dimension by bringing the discussion down to the level of everyday life, not in a way that is illustrative of my interpretations but rather in ways the exceed the interpretative frame, allowing readers who are unfamiliar with the Colombian context to feel the intensities and trajectories of lives marked by the conflict and their many layers. The stories also open a space for readers to make connections to the chapters — the placement of each of the testimonials is not haphazard. I think the testimonials widen my otherwise narrow focus on the convergence of marketing and militarism and allow the book to be about much more at the same time. Including them also relieved some of my sense of guilt about not being able to include many other stories that I wanted to include. So many former guerrillas shared their life experiences with me and I wish I could have included their stories too. My editor, Priya Nelson, did a wonderful job gently influencing the manuscript. The one piece of advice I just couldn’t take was to cut the testimonials down further. For me, I wanted to make sure the arc of often-difficult childhoods, joining the guerrilla, life inside the FARC’s ranks, the decision to leave, and the challenges of reintegration came through; and it was hard to abbreviate that arc, especially with so many compelling stories.

Winifred Tate: Similarly, your film Limbo, centers on the recounting of one such story. What is the film about?

Alex Fattal: The book could have easily been twice as long, but I left some large pieces out, such as a chapter on the psychological world of ex-combatants and their dreamscapes. I decided to spin that off into a short film called Limbo, which was shot entirely in the back of a truck that I transformed into a camera obscura. The article I am writing now is about former guerrillas’ dreams and the film project as a form of ethnographic surrealism, which strives for a dialectic between the ethnographic impulse to render the familiar strange and the surrealist impulse to render the strange familiar. The film, unlike much of what has been featured from the Sensory Ethnography Lab, takes narrative seriously, while also creating a sensorial space in the back of the truck. The truck becomes a confessional, psychoanalytic space that, unlike the couch, is in constant motion. The idea is to take the viewer on an oneiric journey through one former guerrilla’s life. Like the testimonials in the book, the film shows how the aftermath of being in the war lingers, it is an aftermath that is accentuated by a form of demobilization that, as I argue, is often complicit in the remobilization of former combatants, fueling cycles of conflict and peace policy that Colombia has been in the throes of for the last thirty-five years. It’s a trend, that sadly, is continuing through the post-peace accord present.

 

 

 

 

 

Jessica Chandras takes the page 99 test

    Page 99 of my dissertation, titled Multilingual Practices, Education, and Identity in Pune, India, is a first attempt at bringing readers into an ethnographically informed composite sketch of a partially fictionalized student interlocutor. The passage is from a chapter titled “Learning English while Learning in English” and in the chapter I analyze various examples of code switching in English across classrooms in multiple schools and education levels. I generalized the student, Siddhika, from interviews, days of participant observation, and excerpts from classroom recordings that exemplify code switching practices among Hindi, Sanskrit, English, and Marathi, the regional language of the state of India where I conducted my research. The context in which the switching occurs, whether it is in the form of morning prayers, instructional directives, or transitional chatter, was important for my research and analysis. The best way I could convey all of these aspects together, I felt, was if I brought readers into the classroom with me through narrative vignettes. More importantly, I wanted to allow my interlocutors and their experiences studying in and among multiple languages to speak for themselves as much as possible. The passage below begins my third chapter on how English language code switching practices contribute to attitudes and meanings attributed to different languages.

    Pradnya Teacher leads the group of students upstairs, passing pictures of school events and motivational posters showing smiling cartoon animals telling students in English that it is good to help others and reminding them to wash their hands. The Mini KG, Junior KG, and Senior KG students stop in the hallway outside their brightly painted classrooms in the Kindergarten wing of the school. Rather than being in the school where there are so many students constantly moving around and making noise, Siddhika thinks to herself how she prefers to be at home with her aji, Marathi for grandmother, who sneakily passes sweets to Siddhika while she cooks her favorite foods. But she knows she must now start going to school like her older cousins and neighbors who carry around large books in their overstuffed backpacks. Being at school still makes her nervous though, that’s why aai, her mother, packed an extra change of clothes in her backpack today, just in case she wets her uniform again.

    The intimidating Mangal maushi, which means “aunt” and is what the students are told to call the saree-clad women who help in their classrooms, tells Siddhika to place her backpack against the wall and line up. “Warghakade tev, backpack. Linemadhye ubi raha!” Mangal maushi announces in her booming voice, as Pradnya Teacher begins the morning prayers. “Good morning students!” Pradnya Teacher shouts over the din of all the students bustling to line up in the narrow hallway. “Good morning teacher!” Siddhika shouts along with her classmates. “Don’t yell, students! Answer quietly,” Pradnya Teacher retorts, “Stand straight. Hands at your sides. And start.” Siddhika begins reciting the national anthem and then Sanskrit and English prayers that they learned on their first day of class. 

 

    Page 99 also nicely provides a window into my writing process. I eased myself out of research by drafting ethnographic vignettes from my field notes to convey what life of burgeoning multilingual students is like in India. Reflecting on this practice in the process of beginning to write my dissertation now brings a smile to my face. I remember my confidence growing by returning to my notes and making cohesive analytical excerpts emerge to begin my writing stage. As this exercise increased my momentum and enthusiasm to continue writing, the lingering traces of imposter syndrome began to disappear.

    It was after drafting this passage and getting favorable feedback from my committee that I then decided to use vignettes for prologues and epilogues in each chapter of my dissertation, honing my skill and passion for narrative writing to convey my research and analysis. My dissertation explores different avenues of multilingual life and studies in Pune, Maharashtra and after receiving constructive comments on this passage I more confidently included analyses from some unconventional methods such as map making and autoethnography throughout various chapters. I like to think that this passage is the first trial and permission I granted myself to creatively craft a dissertation that spoke to my interests in communicating my analyses, present my research experiences, and the voices of my interlocutors through thoughtful and novel ways.

Jessica Chandras. 2019. “Multilingual Practices, Education, and Identity in Pune, India.” George Washington University, Ph.d dissertation.

Jessica Chandras, Visiting Assistant Professor of Linguistic Anthropology

jessicasu87@gmail.com

Juan del Nido discusses his dissertation about Uber

Page 99 is home to one of the most linguistically precise segments of my dissertation, concerning the construction of a legal case against Uber in Buenos Aires, Argentina, by five taxi drivers’ associations on the night of the 12th of April, 2016. The case was set in a language of urgency and accusation and routed through a “writ of amparo” – an Argentine legal device designed to be expeditious and that judges have to react to quickly, lest a claimant’s fundamental rights are irreparably harmed. The right in question was the right to work, taxi drivers claimed, knowing but not explaining in that document that the temporalities of technological novelties amid a population anxious for modernity benefitted Uber, which had launched its platform at 4 pm that very same day.

This micro-anecdote, specific and dry, does more justice to Madox Ford’s test than he himself may have sought, for in a sense my entire research hinges on the events of that day. I was in Buenos Aires, my hometown, researching the political economy of the taxi industry in a 13-million strong metropolitan area largely unaware at that time of Uber’s expansion plans. The day before the 12th Uber existed only in people’s imaginations and the companies’ social media taunts; the day after was the first of an economic, political, legal and cultural conflict centered on the industry I had come to know quite well. Buenos Aires was then the latest installment of a world saga, epic and viral, but also a deviant: when authorities declared Uber’s activities illegal and ordered it to leave, Uber refused to go, claiming Uber was what “the people” wanted. As an industrial conflict turned into contempt of court, the conflict became an exceptionally fertile site for a series of infrastructural, temporal, technical and economic imaginations about what constituted progress, modernity, and political virtue. At stake in the conflict, summed up in that page, was whether an order beyond the political existed or not; how some Argentines understood what it was made of, who belonged in it and how history had drawn its lines, and ultimately, how a post-political order would grant the Argentina that the middle classes imagined as theirs a place in the world .

Juan M del Nido. 2018. “Uber in Buenos Aires: an Ethnographic of the post-political as a modality of reasoning”. 2018. Ph.d dissertation. Department of Social Anthropology, University of Manchester, UK. .

Chris Ball on his book, Exchanging Words

https://unmpress.com/books/exchanging-words/9780826358530

Meghanne Barker: This book moves, part by part, from within the park to outside of it, until we end up in France. How did you decide to organize it this way, rather than according to some of the main terms of inquiry, such as exchange and ritual? It seems that this tactic was designed, in some ways, to counter narratives of indigenous groups perpetually repeating or risking assimilation or annihilation. But were there aspects of your fieldwork at the Park that were then obscured by this framing – for example, giving more attention to the role of visitors from the outside?

Chris Ball: First of all, many thanks for reading the book and posing such thoughtful questions!

I committed to the framing of an ethnographic narrative about how Wauja people of Brazil move from inside the Xingu Park to outside early on in my fieldwork. Although the chapter on the Atujuwa mask dance that Wauja performers debuted in France in July, 2015 is the subject of the book’s last chapter, the event happened relatively soon after I began working with the Wauja. I was invited to accompany the troupe on their journey abroad and in doing so I learned so much about Wauja people’s initiatives to engage with outsiders. I also returned to the village with many questions about how such encounters work out. From then on, I became increasingly interested in scalar study of the pragmatic means through which Wauja outreach to alters was accomplished and understood from their perspective. That meant looking locally at political discourse, communication with spirits, and out to regional exchange rituals with other Xinguans, and meetings with foreign and Brazilian NGO and government representatives. This perspective helped me to locate classical anthropological topics such as ritual and exchange as they emerged in relations of development that variously purported to target healthcare, material culture, environmental protection, and spirituality. Manuela Carneiro da Cunha had a great influence on my research by encouraging cultural analysis of how Amazonian indigenous people do development. While I ended up paying less attention to the role of visitors from the outside, the upshot was to reverse the perspective of how Euro-Americans and/or non-indigenous Brazilians encounter Amazonians by following the movements and itineraries of Wauja people as Amazonians who engage outsiders.

Meghanne Barker: In the introduction, you promise that this book will bridge the gap between two approaches to studying Amazonia, one of which uses a structuralism modeled after Saussurian semiology, the other of which adopts Peircian semiotics to focus more on everyday discourse. This seems like an ambitious task! At what point in your research or writing did you realize that this was what your project was doing? What made it seem possible, or desirable, or necessary, for you to do this?

Chris Ball: It is a tall order, and I am sure there are many ways that I fell short in this book. Again, I was influenced and encouraged by my teachers in this regard, primarily by Michael Silverstein and Sue Gal in the application of Peircean semiotics to communication, and by the wonderful opportunities I had to learn from scholars such as Carlos Fausto and Eduardo Viveiros de Castro in Chicago and in Rio de Janeiro. They brought a range of perspectives to the table to be sure, but I inherited a lasting engagement with Levi-Straussian structuralism and Amazonianist (post)structuralism from these anthropologists. In addition, my training in structural linguistics at Chicago by Jerry Sadock and Amy Dahlstrom, among others such as Bruna Franchetto, prepared and required me to engage with grammatical systems in the tradition of Sapir, Bloomfield, and Saussure. I guess the ingredients were all in the mix before I left for the field, and I can see in retrospect how much the fingerprints of my teachers are left on the book. I should also say that I still believe that one of the main tasks of linguistic anthropology at least since Roman Jakobson has been to unite elements of Saussurean semiology and Peircean semiotics as they illuminate fundamental properties of language structure and function. The synthesis is ongoing, but what makes it possible, desirable, and necessary is the complementarity of studying langue as a social fact on the one hand, and parole as a site of sociocultural (re) production and transformation. This book is one entry in the collective research project into that dialectic.

Meghanne Barker: Beyond scholarly work on ritual, language, exchange, or indigenous groups in Brazil, is there another scholarly conversation into which you see this book offering an intervention that might not be obvious, immediately? If so, can you tell these readers why they should read your book?

Chris Ball: I think the outreach that the book attempts, beyond the audiences you mentioned, is to scholars and practitioners of development. I make a largely culturalist argument that ritual, discourse, and exchange influence how people from the Xingu region of Brazil engage in development projects. Understanding their cultural approaches to ritual, to trade, and to political discourse in their own communities sheds light on how and why development projects may succeed or fail. Indeed, we should even ask if the people involved define communicative success and failure in anything like the same terms. The point of view brought by linguistic anthropology can hopefully say something applicable to the realization of development in a variety of contexts.

Meghanne Barker: It is common for authors to mention their indebtedness to their interlocutors in the acknowledgments section of the book, yet you do so as your conclusion. Then you break somewhat with conventional ethnography and appeal to the reader, whom you interpellate as a probable anthropologist, to accept the status of indebtedness as requiring sustained engagement. What provoked you to conclude in such a way, with such an appeal?

Chris Ball: One of the points of my book is that Wauja people often work to sustain indebtedness and asymmetry in their exchange relations with outsiders. This leads to confusion in intercultural encounters when NGO representatives laud the successful conclusion of projects, touting the success of debts paid.  Meanwhile Wauja people may see in the same instance an undesirable foreclosure of future social relations. I tried to make that point in the body of the book, and in the conclusion, I hoped to return to the question that your first question indicated might be foreclosed by my approach to Wauja outreach; attention to the role of visitors from the outside. What I wanted to suggest, perhaps to overcome at least momentarily the act of description in the service of engagement, is how anyone who visits the Wauja from the outside, myself and my readers –you included—  is indebted to them. We should take indebtedness not as a negative however, instead we might approach it the way Wauja often do, as a positive corollary of continued relationships, of sustained engagement signaled in the promise of a return.