I have a confession. When I applied to the University of North Texas' online Applied Anthropology Master's program, my educational desire was to learn how technology is impacting how humans are changing how we interact with each other. I had no understanding of Eric Wolf’s theoretical use of historical context, nor Foucault’s power. I just wanted to the ability to research how humans are interfacing with their digital lives. Arjun Shankar in “Silence and Privilege," a reading from Thought and Praxis II, advances the insight that those with power and privilege sequester themselves and keep silent. I am not fully versed in this theoretical framework, but it resonated. In the past, I considered myself educated and compassionate with conservative values. I was ignorant of my privilege until I saw the PBS documentary “Race – The Power of Illusion.” Another transformative reading was Paul Farmer’s “An Anthropology of Structural Violence.” The historical context of racist policies and the impact on health care was a foreign concept for me. Before this exposure to a different perspective, I would consider my political ideology and values as quite common for a Southern-raised, middle-aged woman: hard work equals a quality life; everyone is responsible for their own decisions and actions; history is history…let’s move on.
Now that I have swallowed the metaphorical “Matrix” red pill, I can’t go back, but I do understand the person I use to be and how difficult it is to transform ideas. So, when my eyes were first opened to my ignorance, I felt an urgency to get the message out to friends and family through conversations and social media platforms. Surely when people hear how I have changed because of a deeper understanding of how past atrocities continue to be perpetuated by people like me, maybe, just maybe, the suffering can begin to ease! I was naïve. The consequence of my passionate conversion was comparable to that of a drug addict that just found Jesus. I annoyed people. My zealous obsession found censorship and rebuke. The disapproval I experienced is nothing comparable to other greats who have been castigated and ostracized for their beliefs, but for me, in my own community, it has been impactful. Engagement on social media is rewarded when my posts are congruent with who I was before. Pictures of travel, kids, or jokes are celebrated. Uncomfortable posts are ignored. In real life, family and friends decided it would be best not to have certain conversations with me and eye rolls of dismissal do not go unnoticed. Consequently, this late-in-life adolescent crisis of sifting off ideas that are not authentic for me has resulted in change, in relationships and activities. As Shankar discusses, anthropologists are facing an identity crisis as well. Being a social critic is not for the weak. There are actual fiscal, cultural, reputation, and life repercussions. Not only are there personal implications, but the discourse itself will have consequences for our already divided nation. When I think about my family that supports Trump, is anti-immigration, pro-life, anti-homosexual, pro-guns, and global warming naysayers, I understand. I was once there. That is humbling. So yes, there is something uncomfortable that comes when you critique something so close to where you live. I will see something of myself in the appraisal.
The question to ask is how does transformational change occur? I do believe that anthropologists can be most effective in their native land because of the familiarity and our relationship with the issues. In the same way, voices should be raised for women to have equal pay and violence against women should cease, but it will require engaged men to stand up for that belief for transformation to occur. I believe racism should end, but it will require White people acknowledging their racism for change to happen. I am not saying the power is only in men or White people, but I am saying the ones who maintain the current conditions have the greatest potential to revolutionize humanity.
Now that I have swallowed the metaphorical “Matrix” red pill, I can’t go back, but I do understand the person I use to be and how difficult it is to transform ideas. So, when my eyes were first opened to my ignorance, I felt an urgency to get the message out to friends and family through conversations and social media platforms. Surely when people hear how I have changed because of a deeper understanding of how past atrocities continue to be perpetuated by people like me, maybe, just maybe, the suffering can begin to ease! I was naïve. The consequence of my passionate conversion was comparable to that of a drug addict that just found Jesus. I annoyed people. My zealous obsession found censorship and rebuke. The disapproval I experienced is nothing comparable to other greats who have been castigated and ostracized for their beliefs, but for me, in my own community, it has been impactful. Engagement on social media is rewarded when my posts are congruent with who I was before. Pictures of travel, kids, or jokes are celebrated. Uncomfortable posts are ignored. In real life, family and friends decided it would be best not to have certain conversations with me and eye rolls of dismissal do not go unnoticed. Consequently, this late-in-life adolescent crisis of sifting off ideas that are not authentic for me has resulted in change, in relationships and activities. As Shankar discusses, anthropologists are facing an identity crisis as well. Being a social critic is not for the weak. There are actual fiscal, cultural, reputation, and life repercussions. Not only are there personal implications, but the discourse itself will have consequences for our already divided nation. When I think about my family that supports Trump, is anti-immigration, pro-life, anti-homosexual, pro-guns, and global warming naysayers, I understand. I was once there. That is humbling. So yes, there is something uncomfortable that comes when you critique something so close to where you live. I will see something of myself in the appraisal.
The question to ask is how does transformational change occur? I do believe that anthropologists can be most effective in their native land because of the familiarity and our relationship with the issues. In the same way, voices should be raised for women to have equal pay and violence against women should cease, but it will require engaged men to stand up for that belief for transformation to occur. I believe racism should end, but it will require White people acknowledging their racism for change to happen. I am not saying the power is only in men or White people, but I am saying the ones who maintain the current conditions have the greatest potential to revolutionize humanity.
References
Shankar, Arjun. 2016. “Silence and Privilege Renegotiated.” Accessed from https://culanth.org/fieldsights/995-the-shattered-echo-chamber-experiences-of-amanth2016-in-the-wake-of-the-election.
Susser, Ida. 2010. “The Anthropologist as Social Critic: Working Toward a More Engaged Anthropology.” Current Anthropology. Vol. 51, 2.
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