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The Anthropologist as Social Critic: Working Toward a More Engaged Anthropology

WGF Workshop 2008-1 Group Photo
Seated: K. Davis, S. Merry, S. Low, I. Susser, N. Gonzalez. Standing: B.R. Johnston, V. Malkin, J. Spencer, J. Jackson, M. Singer, M. Lincoln. A. Smart, H. Siu, S. Howell, M.T. Sierra, K. Ali, M. Herzfeld, L. Aiello

WENNER-GREN WORKSHOP 2008-1
January 22-25, 2008
Wenner-Gren Foundation, New York, NY

PUBLICATION:"Engaged Anthropology: Diversity and Dilemmas." The Wenner-Gren Symposium Series. Current Anthropology Vol. 51, Supplement 2, October 2010.

PARTICIPANTS:

Leslie C. Aiello (Wenner-Gren Foundation, USA)
Kamran Asdar Ali (U. Texas-Austin, USA)
Kamari Clarke (Yale U., USA)
Christopher "Kit" Davis (School of Oriental and African Studies, UK)
Norma Gonzalez (U. Arizona, USA)
Michael Herzfeld (Harvard U., USA)
Signe Howell (U. Oslo, Norway)
John L. Jackson, Jr. (U. Pennsylvania, USA)
Barbara Rose Johnston (Center for Political Ecology, USA)
Setha Low, organizer (Graduate Center, City U. of New York, USA)
Victoria Malkin (Wenner-Gren Foundation, USA)
Sally Engle Merry (New York U., USA)
Maria Teresa Sierra (CIESAS, Mexico)
Merrill Singer (U. Connecticut, USA)
Helen F. Siu (Yale U., USA)
Alan Smart (U. Calgary, Canada)
Jonathan Spencer (U. of Edinburgh, Scotland)
Ida Susser (Graduate Center, City U. of New York, USA)

Organizers' Statement:

This conference brought together academic, practicing, and advocacy anthroplogists to examine the historical role of anthropology as social critic, its theoretical and methodological foundations, and its current practice through each participant's professional experiences. Scholars were asked to consider what an engaged anthropology means, and how it can be promoted by focusing on the role of the anthropologist as social critic

As a discipline, anthropology has pursued many paths toward an engaged approach over the past two decades. These avenues include: 1) locating anthropology at the center of the public policy-making process (public policy advocacy), 2) connecting the academic part of the discipline with the wider world of social problems (public anthropology), 3) bringing anthropological knowledge to the media's attention (media anthropology), 4) becoming activists concerned with social change (social activism), 5) sharing knowledge production and power with community members (community empowerment), 6) providing empirical approaches to social assessment and ethical practice (ethics), and 7) linking anthropological theory and practice to create new solutions (practicing anthropology). These are all important initiatives but do not address the role of anthropology as social critic. Although the discipline has a long and rich history of commenting on modern society and its foibles, this activity now languishes.

Anthropologists have a proud history of speaking out against racism, war, neglect of the rights of workers, and the oppression of women, to give some examples. Contemporary anthropological knowledge has a great deal to contribute to understanding violence, contemporary conflict ideas of race and racism, and human rights. Our theories enable trenchant critiques of global capitalism, nationalism and ethnic conflict, militarism, and the use of women as silent bearers of national tradition. Our core concept, culture, is on everyone's lips, but its meanings are often colonial era representations of primitiveness rather than anthropologically-based visions of meaning and practice. In some parts of the world, anthropological knowledge is more widely sought for public debate and more highly valued than it is in the US.

Yet, reclaiming this role requires rethinking anthropology in the modern world. For a number of years the discipline, particul