All Tomorrow's Cultures

I published this review with "TheGeekAnthropologist" - such an interesting, important blog! Please click on the link to see the review in its entirety. Book Review: Played Out – Difference and Repetition in Classic Board Games Patkin, Terri Toles (2021). Who’s in the Game? Identity and Intersectionality in Classic Board Games. Jefferson, North Carolina: McFarland. After taking a beating from video games, table-top games have made a startling come-back over the last twenty years, buoyed by a strong growth of Eurogames, imaginative indie titles and by a gaming world looking for variety. In academics, table-top games studies has also experienced sharp growth – albeit with a time lag. Like tabletop games themselves, the academic explosion of interest in tabletop gaming builds (at least partly) on the institutionalization of digital game studies in the academy (Booth 2021; Woods 2012). And, like their digital counterparts, indie games have received considerable academic at...

In 2011, we started a project entitled "Anthropology By the Wire" with participants drawn mainly from community colleges in the Baltimore area. Our goal was to collaborate with neighborhood-based groups in Baltimore to make anthropologically informed representations of their communities that they could utilize for their own purposes. My co-PI for the project, and my co-author, Matt Durington, explains the whole process in this 2011 video on the YouTube channel for the project . We meant it as a critique of "The Wire"--or, at least, the way "the Wire" had come to stand in for documentary truths about the city. Circling back to the series 20 years, and our project 10 years later, I find that not much has changed. The series continues to have this representational hegemony and, in many ways, still pushes to the sides other representations of Baltimore not grounded in policing and heavily demonized images of drugs and crime. "The Wire" pre...

In 1866, Alfred Russell Wallace proclaimed a “new branch of anthropology” premised on the Spiritualist movement that was then exploding in popularity in England. For Wallace, that anthropology would revolve around a growing body of highly disputed evidence of life after death. While séances were one major site for the evidence of spirits, other technologies were also important to the new religion, including spirit photography, where ghostly figures or more amorphous, ectoplasmic emanations would appear in photographs next to (living) humans sitting for their portraits. Although these photographs brought solace to those missing their loved ones, they were also windows onto a future utopia; after all, the afterlife was a place where humans would continue to grow and develop into more perfect beings, beings who had come back to help guide their still living compatriots. While these photos appear to us today to be clumsy double exposures, they suggest—along with their twentieth-centur...

Margaret Mead Imagined Different Futures By Samuel Gerald Collins In the face of climate disaster, a continuing pandemic, and endless global conflict, it’s difficult to be optimistic about the future. Researchers in psychology have marked a sharp upswing in “eco-anxiety” among young people. Surveys show that most people in the U.S. believe life will get worse over the next 30 years. None of this is surprising. The future isn’t shaping up to be something many people look forward to. When the status quo seems threatened—for example, by climate disaster—some turn to “technological salvation” in the form of new consumer products and engineering innovations to solve the problems. Technological fixes seem to offer comfort through the promise that life can continue as it does today. Yet when these solutions don’t work, people are left in the grips of anxiety over an oncoming apocalypse . While conditions are undoubtedly dire, some of the anxiety-induced panic many of us feel may be d...

The American Anthropological Annual Meeting has come and gone after a year hiatus. But, courtesy of the continued pandemic, it was not business as usual, and a combination of uneven face-to-face/online hybridity and a buggy app meant continued confusion throughout the conference. Adding to that confusion was the multiplication of conference hashtags, a continuing source of ambiguity that I have chronicled on this blog over the years. This year, #AAA2021Baltimore was joined by numerous, other hashtags: #AAA2021, #AAABaltimore, #AmAnth2021. Here’s a sociograph of different hashtags: In the lower left of the graph, you can see #AAA2021Baltimore, the “official” hashtag, mostly deployed by @AmericanAnththro--accounting for the “hub and spoke” pattern of that cluster.. The largest clusters, though, belong to the AAA--that is, the Asian Artist Awards--and, in particular, the popular vote category, which generated at least 80 percent of Twitter traffic around AAA2021 (congratulations ...

For many of us in anthropology, the advent of “big data'' represents a threat.  Why, after all, spend months developing rapport and interviewing 100 people when you can run sentiment analyses on 40 million tweets in a matter of hours?  Still, I agree with Tricia Wang , who urges us to engage big data and complement that work with our own “thick data.”  In “thick data,” the depths of our insights into meaning and interpretation, “the native’s point of view,” could act as a corrective to billions of data points that may “speak for themselves,” as Chris Anderson claimed, but not, perhaps, for people.  Ironically, this move to “thick data'' was enabled by the gradual choking off of data access to social media APIs.  Facebook, Instagram, Twitter - one by one social media platforms began limiting third-party access to their data, under the cover of protecting users from infringements on their privacy.  Well, not all third-party access.  Corporations and sele...

      A Beautiful Day in the Neighborhood: sentiment analyses of new connections and communities in a COVID world.     Quarantine re-makes the city around us, re-defining “inside” and “outside,” “home” and “neighborhood.”   “Staying home” means complying with a socially and politically constructed bubble that delimits not only who or what can move from one side or another, but the protocols to be followed when that barrier is breached.   Moreover, transitioning from one to another is not just a matter of spatial movement, it also involves a shift in identity, from the one quarantined to the one not quarantined.   Finally, quarantine is a temporal state: fourteen days, or until the city lifts the quarantine measures.   Under these conditions, what does “home” mean?   What does “inside” mean?   And when one is quarantined, what do more collective identities like “community” and “neighborhood” mean?   U...