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I have attached how to write summary directions also how I’m getting graded summary rubric so please take it seriously and write accordingly the summary. You will only have to choose one article and go to the link read it through then you have to start writing the summary following the expectations.
** Remember to look at the “How to Write a Summary” Handout so that you are doing a summary correctly.
1) Stuart Hall (2002) “The Work of Representation” In Representation: Cultural Representations and Signifying Practices. Ed. Stuart Hall. Sage: Thousand Oaks pp. 1-20
2) David M. Schneider (1980) “Introduction” and “Conclusion” In American Kinship: A Cultural Account. University of Chicago Press: Chicago pp. 1-18, 107-117
3) Clifford Geertz (1973) “Thick Descriiption: Towards an Interpretive Theory of Culture” In The Interpretation of Culture. Basic Books: New York pp. 3-30
4) Renato Rosaldo (1989) “Grief and a Headhunter’s Rage” In Culture & Truth: The Remaking of Social Analysis. Beacon: Boston pp. 1-21
5) Chris Kortright (2013) “On Labor and Creative Transformations in the Experimental Fields of the Philippines.” East Asian Science, Technology and Society: An International Journal 7(4): 557-578
6) Michelle Stewart (2011) “The Space Between the Steps: Reckoning in an Era of Reconciliation” Contemporary Justice Review 14(1): 43-63
7) Jieun Lee (2020) “Promising Potency: Bio-evangelical Networking in a Korean Stem Cell Enterprise” Science as Culture 29(4): 594-616
8) Vivian Choi (2015) Anticipatory States: Tsunami, War, and Insecurity in Sri Lanka Cultural Anthropology 30(2): 286–309
9) Nicholas D’Avella (2014) “Ecologies of Investment: Crisis Histories and Brick Futures in Argentina” Cultural Anthropology 29(1): 173-199
10) Allen Tran (2018) “The anxiety of romantic love in Ho Chi Minh City, Vietnam” Journal of the Royal Anthropological Institute (N.S.) 24, 512-531
11) Jenna Grant (2021) “Portrait and Scan” Public Culture 33(3): 349-369
12) Waqas Butt (2020) “Waste intimacies: Caste and the unevenness of life in urban Pakistan” American Ethnologist 47(3): 234-248
In details the articles with link
Read: Now we are exploring ethnographies. Read two of the below ethnographic articles. Read all eight abstracts and then choice any two of the articles that sound the most interesting to you.
1) Chris Kortright (2013) “On Labor and Creative Transformations in the Experimental Fields of the Philippines.” East Asian Science, Technology and Society: An International Journal 7(4): 557-578.
Through an ethnography of the C4 Rice Project’s sorghum experiment in the Philippines, this article analyzes particular practices in experimental rice fields and how rice researchers understand their work through specific material practices and engagements with the plants. Returning to the critiques of disembodied science, the author looks at the particular, situated, and subjective labor that researchers do in the fields to argue that these relationships offer different and richer ways to understand scientific knowledge production and practices. Drawing out a distinction between working on plants (the human as producer and plant as passive raw material) and working with plants (a process of humans and plants working together in a situated and particular relationship), the article offers an different approach to Marx’s concept of labor by incorporating nonhumans as active and relational actors in the labor process. Labor, then, can be seen as a creative relationship between humans and nonhumans situated in particular times and places.
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2) Michelle Stewart (2011) “The Space Between the Steps: Reckoning in an Era of Reconciliation” Contemporary Justice Review 14(1): 43-63
For over 100 years the government of Canada operated residential schools for Aboriginal children that required children be taken out of their homes and educated away from their families. These schools became sites of widespread abuse, the legacy of which continues to influence the lives of those who attended and the generations that followed. As Canada moves through a reconciliation process that includes reparation payments, official apologies, and Truth Commissions, this article considers other modalities that happen in the space between the expected flow from apology to reconciliation and resolution. Based on ethnographic fieldwork with the Royal Canadian Mounted Police, this article considers the ways in which a community crime prevention workshop is transformed into a different type of work space as participants engage in problem solving by discussing the role of residential schools in daily life. They do so in meetings with police officers who represent one of the branches of government associated to the enforcement of this colonial policy. By considering these situated practices, this chapter will consider alternate modalities that must reckon with the legacy of residential schools.
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3) Jieun Lee (2020) “Promising Potency: Bio-evangelical Networking in a Korean Stem Cell Enterprise” Science as Culture 29(4): 594-616
The notion of potency has been central in the shaping of the field of stem cell sciences. It not only offers a unique promissory quality to stem cells, but also an interpretive flexibility that can be exploited outside of the scientific research community. One Korea-based stem cell company actively exploits this aspect to amplify its promise of experimental stem cell therapy through an evangelical Christian network. The notion of stem cells’ potency is at the crux of their discursive maneuvers that portray stem cells as a ‘gift that God has prepared in our body.’ In their entrepreneurial endeavor to exploit business opportunities in evangelical Christian communities, the company strategically exploits the differences between two social worlds (that of the stem cell research community and of evangelical Christians), reflecting a process of ‘bio- evangelical networking’. The presumed religion/science divide, the grammar of miracles, the convention of religious witnessing, as well as faith in this-worldly blessings are actively sought and mobilized as a backdrop for the proliferation of stem cell promises in this religious niche. The notion of potency, once constructed, reformulated, and even fetishized in the scientific community’s effort to consolidate public support, thereby becomes a problem for the stem cell enterprise itself.
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4) Vivian Choi (2015) “Anticipatory States: Tsunami, War, and Insecurity in Sri Lanka” Cultural Anthropology 30(2): 286–309
In 2004, a tsunami caused unprecedented damage and destruction in the Indian Ocean region. For Sri Lanka, the second-most affected country, with over thirty-thousand deaths and five-hundred-thousand displaced, the tsunami resulted in the introduction of new disaster management institutions, logics, and technologies. The formation and implementation of these new institutions, logics, and technologies must be understood alongside a human-made disaster: the decades-long civil war between the Sri Lankan government and the militant insurgent group of the Liberation Tigers of Tamil Eelam (LTTE). I outline the ways that the tsunami opened the door for national and social restructuring in Sri Lanka: the devastation of the tsunami and the logics of disaster risk management that followed it offered a political opening for new techniques of state power and projects of nation-building—a process I call disaster nationalism. This governmentality of disaster risk management plays out through an anticipation of disasters, in which disasters, both natural and human-made, are ever-possible future threats that justify ongoing practices and technologies of securitization. Yet state attempts to control the future remain in constant tension with the attitudes and opinions of people who have been affected by both the tsunami and war. These collective relations, practices, and structures of feelings are what I refer to as anticipatory states. From the calculative risk management projects of the Sri Lankan state to the everyday state of being ready and aware in the spaces of disaster, anticipation weaves into and out of experiences and encounters, its different forms and possibilities shaped by complexly layered histories and landscapes of disaster and violence, and, even, forces beyond the control of the anticipatory state.
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5) Nicholas D’Avella (2014) “Ecologies of Investment: Crisis Histories and Brick Futures in Argentina” Cultural Anthropology 29(1): 173-199
This article describes an ecological approach to investment in Argentina. This approach involves seeing investments as part of an emergent web of relations among constitutive and constituting parts. Such a sensibility is central to Argentine economic life, in which no investment is treated like any other. Care about attributing equivalence and attention to the relationality of investments was also central to how people worked to save their savings in the aftermath of the Argentine economic crisis of 2001. But Argentines are not just invested in dollars and pesos, bank accounts and cash; they are also invested in their economic past. As a result, the history of Argentine economic life is under a constant process of (re)narration, as Argentines reflect upon their rocky economic past in films, memoirs, comic monologues, and stories told among family and friends. I follow Argentines in attending to the past as a means to engage current ecologies of investment, paying particular attention to the history of currency and banking in Argentina, which together helped produce a boom in real estate investment in the years following the crisis. I also suggest that thinking ecologically about investments can be useful for anthropologists who are compelled to look beyond global descriiptions of the economy.
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6) Allen Tran (2018) “The anxiety of romantic love in Ho Chi Minh City, Vietnam” Journal of the Royal Anthropological Institute (N.S.) 24, 512-531
This article examines the role of anxieties about romantic love in the modernist self-making projects of Vietnam’s growing middle class. Romantic ideals and discourses that emerged from Vietnam’s neoliberal reforms emphasize personal compatibility through emotional intimacy and communication. Middle-class residents of Ho Chi Minh City increasingly privilege the emotions in daily life and define themselves and their relationships in an affective register. This cultivation of emotional self-reflexivity has, however, become a source of anxiety about the self. An analysis of two case studies traces how individuals draw on their class, gender, and age to negotiate conflicts between various models of love and selfhood and reinvent romantic discourses to claim their own versions of a modern identity. A critical component of both the experience of romantic love and the construction of middle-class Vietnamese selfhood, love anxiety stems not just from people’s changed relations to others but also from a changed perception of the self, which has been rendered unrecognizable to them.
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7) Jenna Grant (2021) “Portrait and Scan” Public Culture 33(3): 349-369
This article is an ethnography of color and black-and-white in medical images of a particular kind—prenatal ultrasound—in a particular place—Phnom Penh, Cambodia. It is also a meditation on histories and theorizations of color. It moves from the discourse and practice of pregnant women, family members, and doctors about color and black-and-white, to political and intellectual histories of color in Cambodia and in anthropology, to Buddhist ontologies of pregnancy and life. Across this diverse terrain, the notion of the image-affect conveys how images stimulate affective responses in viewers and how images affect their referents. A method of listening to and for image-affects helps us to understand how people relate to the elemental instability of images and the instability of beings to which images refer and with which they become.
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8) Waqas Butt (2020) “Waste intimacies: Caste and the unevenness of life in urban Pakistan” American Ethnologist 47(3): 234-248
In cities around the world, the removal of waste materials is a critical part of everyday life. Workers, both formal and informal, engage in intimate forms of labor that separate these materials from those who produce them. In Lahore, Pakistan, such waste intimacies are fraught by inequalities, which are discernible in affective, material, and spatial relations stretching across an uneven urban landscape. Waste work in urban Pakistan is a social relationship formed along the lines of caste, class, and religion; both municipal sanitation workers who are Christian and informal waste workers who are Muslim come from low- or noncaste backgrounds. Waste intimacies foreground those forms of work, relationships, and affects that, in distributing waste across individuals and social groups, reproduce a shared though unequal world.
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