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Collaboration, Visual anthropology, Co-ownership and co-authorship,…

- - - - Similar experiences and emotions (discontent) despite different social/economic backgrounds and material inequalities
        
        Abiding by and breaking different cultural rules / codes of conduct
        
        Difficulties for Liria in leaving husband/community, being financially stable (2008 crisis), child visitation rights, disability pension
        
        Seeing how two women navigate their own worlds. What happens when they cross over?
        
        See also: anthropologist's individual reflection, 5 years later. Gay Y Blasco, P. (2017), "Doubts, Compromises, and Ideals: Attempting a Reciprocal Life Story." https://doi.org/10.1111/anhu.12174
- - - - Who stewards anthropological/legal/historical knowledge?
        
        How do we correct past mistakes in recorded knowledge?
      - Systematic misrepresentation of knowledge unless active participation by people who have lived/studied the topic
        
        Mainstream consumer audience tends to reproduce the majority perspective, be uncritical of sources, privilege biased perspectives
        
        Production of 'facts' verified by 'reliable sources' (What are the 'wrong sources?')
        
        Systemic bias: crowdsourced, but self-selected editors must have computer access, internet literacy, time, interest, confidence (excludes most of world)
        
        Wikipedia conceals its knowledge production behind knowledge distribution ('re-representation')
        
        "The basic task...requires an anthropologist to act as a steward who can locate anthropological knowledge of the past and translate it into an 'encyclopedic' text"
- - - - Cites Lorde, Harrison, Benjamin, Brackette Williams, Du Bois
        
        Faye Ginsburg's "parallax effect" re: multiple subjectivities (36-37)
        
        See previous conversation about positionality and situated knowledges, also see identity (37)
        
        The "vulnerable anthropologist" (38)
        
        "A rigorous reflexivity says that the answers don't come automatically with the admission of one's social location vis-à-vis race, class, gender, and so on, but that such an admission is only a more sophisticated way to begin asking the same important questions about the kinds of knowledge-producing interactions possible" (37)
- - - - Object's role in lived experience (songs, dances, ceremonies)
        
        Visual fieldnotes as a conversation, dialogic, intertextual -- yet Boas failed to attribute ownership/creation to Indigenous artists
        
        Public accessibility of collections and cultural production/revitalization
        
        Glass is currently working on a project to repatriate objects with their families, support Indigenous artists today, locally contextualize objects, re-embed in social structures
        
        Archival recuperation as dialogic engagement with anthropology's colonial legacy, rather than absolving the discipline of it
- - - - Reconfiguring relation between state and people
        
        Cultural identities and the law as sites of resistance (recognition, refusal)
        
        Indigenous justice institutions/practices as spaces of 'interlegality'
        
        Contributions by this methodology to transnational solidarity networks
        
        Limit further violence to "nonacademic Indigenous people [that occurs] by privileging forms of knowledge about their experience that are not theirs"
- - - - Campaign for driver's licenses for undocumented people
        
        Risk and vulnerability to deportation
        
        Leverage drivers' whiteness in potential encounters with law enforcement
        
        Rides framed as collaboration might be more generative than as "freely given gifts" (indebtedness)
        
        Mutual sharing of stories
        
        More than just helpful, enables self-representation and eluding surveillance
        
        Fieldwork as "an extended and continuous meeting"
- - - - Accounts of "ungraspable presences" were rarely narrated publicly in Europe -- believability, implied objectivity or lack thereof
        
        Believability in a courtroom as evidence, or by a healthcare professional (presumed sign of unsound mind?)
        
        Authors as active actors looking for explanations
        
        Huni Kuin artwork as self-representation of spiritual learning
        
        Evidence: "a process is dependent on the communities and contexts in which it is produced"
        
        "Translational evidence?" (90)
        
        Implications for anthropology as evidence for Indigenous sovereignty claims (see Povinelli)
- - - - Hegemony between judicial and scientific/technical professions, ''soft'' vs. ''hard'' sciences
        
        "Reasonable man": a standard
        
        Shift from disciplinary to mechanical approach of objectivity (S49)
        
        Anthropological evidence sometimes excluded as "unscientific" (S50)
        
        "Formal legal proceedings in Western common law downplay specific contexts as much as possible in the interests of attaching events to general principles of law" (S50-51)
        
        Useful history/gloss of anthropology of law keywords (legal pluralism, culture)
        
        Rights versus / to / as culture
        
        "Cultural defense": cultural pluralism?
        
        Difficulty in getting courts to see culture as dynamic rather than monolithic
        
        Concern for the law's "reifying approach to 'culture'" (S57) -- law's attempt to make culture more 'concrete?'
- - - - Children participated in a "Mini Medina," where they made their own, no-adult city (buildings, constitution, jobs)
        
        Places anthropologist's footage alongsider children's footage
        
        "Performativity and world discovery"
        
        Creation of social/civic life not in mimicry to existing adult life, but in an attempt to explain the world to themselves
        
        Element of play
- - - - Political implications of anthropological representations
        
        Possibility of not guilty by reason of insanity
        
        Alarmist sensationalization and exoticization of similar cases in UK media ("muti murders," 82)
        
        For most of the trial, Rachel and her mother's beliefs in witchcraft and possession were set aside as "irrelevant" by the court (83)
        
        Author aimed to reduce distance between family's understanding of events and what the court finds "reasonable"
        
        Not essentializing cultural difference, but recognizing the limits of knowledge and uncertainty (88)
        
        "Noninsane automatism" (89), guilty of "malicious wounding" (95)