All Tomorrow's Cultures

Samuel Gerald Collins Matthew Slover Durington It’s happening on your campus now—students in your classes are uploading media about their varied ethnographic projects. Sometimes these photos, films, audio and text end up on blogs, YouTube and Flickr accounts. Some of it ends up on Facebook. Search YouTube for “ethnographic interview,” and marvel (and shudder) at the vast array of student interviews that have been uploaded. But why take student projects seriously? Because it’s not just our students who tweet and update their Facebook pages; the communities with whom we work are networked as never before. Like so many, numerous student goals for the future are tied to their investment in social media. To us, this looks more and more like the emergence of a different kind of anthropology. It’s where the academy meets the community, not in the style of the well-choreographed, collaborative anthropology that is one of the triumphs of applied anthropology...

A fascinating post by Jo Watson about why David Graeber's Debt: The First 5000 Years is popular among sf readers on the Tor.com wesbite. 

From Wikimedia Commons, courtesy Michiel1972 In a sociological tradition stretching back to Durkheim, the city represents the apogee of alienated life, with residents adopting a variety of strategies to cope with their anonymity and to preserve their privacy amidst multitudes of other residents. Especially important are techniques for managing contact in public transportation—trains, buses and subways—where interactions are simultaneously intimate and anonymous. Those strategies include ways of looking, but also a variety of technologies that urban-dwellers adopt to avoid contact with others: newspapers, books, and, in more recent decades, a variety of technological devices, including MP3 players and smartphones. But while analysis of these techniques and technologies has revolved around avoiding contact, it may be more useful to think of them as techniques for relating to the anonymous city—for initiating contact through differentiated interact...

wikimedia commons: Iracaz ( talk ). Original uploader was Iracaz at en.wikipedia In the March 2012 Wired, an article on the Jerusalem syndrome, the religion-related psychosis associated with visits to Jerusalem ( "The God Complex" ).  The article doesn't really develop any new angles on this culture-bound syndrome, but its appearance in Wired is important.  My thought: while we may never travel to Jerusalem, our future will be the Jerusalem Syndrome.  Now that we have crossed the tipping point of urbanization (over 50% of the world's population as of 2007), all of us have an opportunity to be overwhelmed and enraptured by our urban lives: the Baltimore syndrome. Generally speaking, discussions of the Jerusalem syndrome devolve into a discussion of religion, psychology and (more recently) neuroscience.  That's certainly the case with the Wired essay (it's the limbic system!), but there are several interesting asides here, especially those moments tha...

Songdo Under Construction, Courtesy Wikipedia Commons. March 1 is the inaugural celebration of Future Day , and it's got me thinking about urban futures again.  On my futurist bookshself at the moment: Aerotropolis , by John Kasarda and Greg Lindsay.  It's a business book, really: breathless descriptions of fabulous capitalists and the globetrotting edge cities they build.  I'm reading it because South Korea's Songdo is a poster child for this vision of the future.  At 7 miles from Incheon International Airport, this massive development on land reclaimed from tidal flats is supposed to represent the city of the future--a networked hub with near-immediate access to most of Asia, hard-wired for ubiquitous computing, and constructed for minimal levels of car pollution (although building a new city from scratch surely caused some pollution!).  Songdo will join other poster-cities for globalization, including Dubai and Shanghai. As Kasarda and Lindsay poin...

 Maureen McHugh's 2011 collection of short stories, After the Apocalypse , is a devastating window onto the conditions of bare life--the reduction of self to homo sacer, humans evacuated of any rights until only their bare corporeality remains to be regulated by the State (Agamben 1998).   Each of the stories takes up the question of the apocalyptic, but not from the Hollywood perspective--there are no bombs, tsunami, alien invasions.  Instead, McHugh explores everyday life in the wake of disaster.  And, little by little, we're led from this novum to the realization that we are, in fact, living after the apocalypse: in the wake of successive catastrophes of capitalism, greed and environmental degradation. This is certainly the case with the second story in the collection, "Special Economics".  In a post-bird flu pandemic China, workers are in short supply, and Jieling makes her way from the provinces to Shenzhen to find her fortune in a factory. ...

Ernest Cline's Ready Player One is a satisfying recapitulation of a favorite SF trope--the underdogs pitted against the evil establishment.  In this case, Wade (aka Parzival), and his friends eek out a meagre existence in a dystopian near-future while spending most of their time in a vast, online world--the Ontologically Anthropocentric Sensory Immersive Simulation (OASIS).  OASIS was the brainchild of an eccentric computer genius (and 1980's nostalgic geek), James Halliday; when he dies without heirs, his will remits his entire online empire to someone who can complete  a series of puzzles and quests, find three keys, and win Halliday's "easter egg" (a nod to Warren Robinett and "Adventure").  Of course, finding Halliday's egg becomes an obsession for a generation of children raised on OASIS, but, of course, not just them.  The world's largest Internet service provider (Innovative Online Industries) has developed an entire "Oology Divi...