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1. Articulating a Succinct Description: An Applied Method for Catalyzing Cultural Change

   https://doi.org/10.17730/1938-3525-80.2.128  

   Carrigan, Coleen; Krigel, Noah; Brown, Mira Banerjee; Bardini, Michelle (June 2021, Human Organization)

   Articulating a Succinct Description uses ethnographic data to create case study interventions facilitated with people who belong to the culture with whom the ethnographer is engaged. We do so in order to disseminate research findings, address problems presented in the case, and collect additional data for further collective analysis. Further, Articulating a Succinct Description is designed as a means of intervention for underrepresented group members to be heard and gain support and promote equity engagement among majority members in efforts to create more inclusive cultures. In this paper, we validate this method using findings from its application with engineering students at a public university. This method allowed us to view engineering culture not as monolithic, but rather as one with multiple sets of cultural beliefs, values, and behaviors. In particular, we noted a behavior among students we’ve called Swing Staters, who expressed meritocratic beliefs, yet, who we argue, may be critical to reducing bias in engineering education. These findings, analyzed along interwoven threads of race and gender, demonstrate the efficacy of the Articulating a Succinct Description method and contribute to efforts in engineering education to advance pedagogical tools to reduce bias and exclusions in these fields. 

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2. The cultural evolution of witchcraft beliefs

   https://doi.org/10.1016/j.evolhumbehav.2024.106610  

   Peacey, Sarah; Wu, Baihui; Grollemund, Rebecca; Mace, Ruth (July 2024, Evolution and Human Behavior)

   Witchcraft beliefs are historically and geographically widespread, but little is known about the cultural inheritance processes that may explain their variation between populations. A core component of witchcraft belief is that certain people (‘witches’) are thought to harm others using supernatural means. Various traits, which we refer to as the ‘witchcraft phenotype’ accompany these beliefs. Some can be classified as ‘symbolic culture’, including ideas about the typical behaviour of witches and concepts such as familiars (witches’ magical helpers), and demographic traits such as the age and sex of those likely to be accused. We conducted an exploratory study of the cultural evolution of 31 witchcraft traits to examine their inferred ancestry and associations with historic population movements. We coded a dataset from ethnographic accounts of Bantu and Bantoid-speaking societies in sub-Saharan Africa (N = 84) and analysed it using phylogenetic comparative methods (PCMs). Our results estimate that while some traits, such as an ordeal to test for witchcraft, have deep history, others, such as accusations of children, may have evolved more recently, or are limited to specific clusters of societies. Demographic and symbolic cultural traits do not typically co-evolve. Our findings suggest traits have different transmission patterns, and these may result from benefits they provide or from universal psychological mechanisms that produce their recurrent evolution. 

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3. Dear D

   Whitney L. Duncan (June 2022, American anthropologist)

   In this piece, I explore both the intimacy and estrangement of ethnographic engagements, especially those that have unfolded during the pandemic, as ethnographic fieldwork and research have blurred even more than usual into accompaniment, friendship, advocacy, and mutual support. During this time, I have struggled with more traditional academic writing; for “D” and others, I have found myself unable to muster case studies or to extract quotations from interviews, conversations, and other exchanges to illustrate broader theoretical and empirical points. What emerges instead is a kind of letter to D, a fragmented reflection on her stories, struggles, and points of resistance, interwoven with my own experiences of the same periods of time and of the ways our relationship has evolved over the past few years. The piece considers how the pandemic has transformed ethnographic being-with, or convivencia: over the phone; via WhatsApp messages; through objects, foods, stories, and memories that we exchange in brief masked meetings . . . COVID precautions have flattened dimensionality in some senses but have also opened new space for forms of ethnographic accompaniment, intimacy, imagination, and advocacy. In this sense, the pandemic has illuminated the tendrilled connections between my interlocutors and me in unanticipated ways. Especially given that I now conduct research and advocacy in the region where I live, I explore and convey the seemingly intractable and violent nature of inequality that shapes our different life experiences and puts D, her family, and the other families with whom I work at elevated risk—for disease, for drowning, for violence, for economic calamity, for invisibility, for grief—all the time, pandemic or not. 

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4. Teaching Ethnographic Methods for Cultural Anthropology: Current Practices and Needed Innovation

   https://doi.org/10.22582/ta.v11i2.634  

   Ruth, Alissa; Woolard, Katherine; Sangaramoorthy, Thurka; McKinley Jones Brayboy, Bryan; Beresford, Melissa; Brewis, Alexandra; Bernard, H. Russell; Glegziabher, Meskerem Z.; Hardin, Jessic; Harper, Krista; et al (March 2022, Teaching Anthropology)

   Historically, ethnographic methods were learned by cultural anthropology students in individual research projects. This approach creates challenges for teaching in ways that respond to the next generation’s calls to decenter anthropology’s White, heteropatriarchal voices and engage in collaborative community-based research. Analyzing syllabi from 107 ethnographic methods training courses from the United States, we find the tradition of the “lone researcher” persists and is the basis of ethnographic training for the next generation. There is little evidence of either active reflection or team-based pedagogy, both identified as necessary to meet career opportunities and diversification goals for the wider field of cultural anthropology. However, we also find that, by centering the completion of largely individual research projects, most ethnographic methods courses otherwise adhere to best practices in regard to experiential and active learning. Based on the analysis of syllabi in combination with current pedagogical literature, we suggest how cultural anthropologists can revise their ethnographic methods courses to incorporate pedagogy that promotes methodologies and skills to align with the needs of today’s students and communities. 

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5. Physics and ableism: One disabled physicist’s perspective

   https://doi.org/10.1119/5.0141424  

   Robertson, Amy D. (February 2023, The Physics Teacher)

   In this article, I argue that mainstream physics epistemologies and physics teaching and learning practices reify ableism, augmenting the marginalization of disabled and chronically ill people in physics. I make this claim from my standpoint as a physicist who became disabled and chronically ill when I was 2 years old. 

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