Culturings, ignorance, production of culture

Aaron Hung and the collective construction of videogame play

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While reading Aaron Hung’s wonderful dissertation about the collective construction of video game play (2009), something struck me again: Conversational Analysis, and indeed ethnomethodology with which it is closely related, has not faced quite systematically with conversational drift in longer sequences.  Hung “unit of analysis” is something like two hours.  Much of the analysis is about the shifting of the interactional orders, including moments when the shifting is actually brought to the conversational surface as participants offer different interpretations (meta-discursive comments) about what happened “earlier” so that different things might happen “later.”  By choosing such a unit of analysis Hung takes himself out of classic CA to the extent that it is intent on demonstrating the making of orders and their reconstitution through various kinds of repairs under various kinds of stresses.  He is far from the first to look at longer sequences heavily marked for particular settings (e.g. classroom interaction, counseling interviews, medical examinations, etc.).  And much of the literature is about struggles to establish and maintain an order. But there is much less about the “failures” to maintain a particular order that eventually, and relatively seamlessly, lead to another order.

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America, Gender, on love

on gender and “distracting associations” in America

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Justice Ginsburg also discussed her career as an advocate, one that included six Supreme Court arguments and a role in shaping the language of the law. She helped introduce the term “gender discrimination” as a synonym for “sex discrimination,” she said, explaining that her secretary had proposed the idea while typing a brief to be submitted to male judges.

“ ‘The first association of those men with the word “sex” is not what you’re talking about,’ ” the secretary said, Justice Ginsburg recalled. “ ‘Why don’t you use a grammar-book term? Use gender. It has a neutral sound, and it will ward off distracting associations.’ ” (New York Times, April 12, 2009)

When I teach “gender” I make it a major point that the cultural transformation of sexual dimorphism into labels, cautionary tales, practices, rituals, etc., that is, precisely “associations” must mean that there must be an indefinite number of genders in any culture. Thus gender and sex are not homonyms within the same paradigm. The word “gender” as it had started to be used even before Ginsburg can refer to much more than “sex without ‘male’ fantasies about sexual activity.” For Ginsburg, and for American law as it is enforced by Congress and the Supreme Court, that is for American culture at its most hegemonic, there can be only two genders, like there kind be only two sexes. For those of us in anthropology who have been trying to model “America,” from David Schneider (1968) onwards, this makes complete sense. I have moved far from Schneider’s view of culture as purely as “system of symbols.” “Culture” is a matter of enforced historical constructions that become inevitable for those who encounter them (rather than a matter of enculturation), and it is an ongoing “immortal” process (Garfinkel 2002) constituted by the instructions people give each other about what to do next so that an order can be maintained. But Schneider was on to something for there is evidence that the American a-constituting order on the matter of sex should insist on the possibility of only two genders directly. This is the reality we all encounter when we enter the worlds ruled by America.

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media and AI

on rewriting the history of one’s blogging

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I have a question of etiquette (?) that is actually related to Gus Andrews’ research.  She noticed a formatting error in my post on ‘LOL’.  I had been lazy about fixing it up.  Now that she mentioned it in the comment, if I were to fix it, then aspect of the comment would not make sense.  What should I do?

In other words: can I rewrite my own history to erase an error that was noticed, thereby making someone else’s post puzzling or even “incorrect”?

[I just did make the correction]

 

[print_link]

health, schooling and the production of class

an education into Ritalin for college success

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I am an altogether avid reader of Discover, a magazine about “Science, Technology, and The Future.” I find something interesting in almost every issue. Sometimes it is a bit of new knowledge interesting for its own sake. Often it is because it provides a brief glimpse of the actual doing of science, and thus help think further about the anthropology of science, and also anthropology as a science. Quite regularly, in recent years, it gives me a sense of a journalistic discourse about matters at the edge of science and politics–particularly, on the one hand in the common articles about ecology, global warming, etc., and, on the other hand, on human evolution and sociobiology,

In the April 2009 issue I found in passing a little of Americana directly related to my arguments about the uncontrolled education of the officially ignorant. In an article on “Building a better brain” (the title is not ironic, and gives a sense of the editorial attitude towards the story) that discusses about the great things “mind-altering drugs” might do for humanity, they write:

In a study published last year in Pharmacotherapy, researchers at the University of Maryland found that of 1,208 college students, 18 percent took ADHD medications like Ritalin and Adderall even though the drugs had not been prescribed. You might think the college students were taking stimulants mostly to party, but that is not what the researchers found. The students were taking the stimulants mainly to help with studying. (Baker, 2009)

The story is written in the “brave new world” discourse of enhanced possibilities (“Think of millions of workers in India or China cognitively enhanced with neuropharmaceuticals. Will the United States be able to compete?”). The original study took the opposite tack. The paper ended with warnings to physicians and parents about “overuse and/or diversion of stimulant drug” (Arria, Caldeira, O’Grady, Johnson, & Wish, 2008, p. 266).

Neither wondered about is my perennial question (Varenne 2008, 2009): where do the students find out about these drugs? What sort of conversations do they have about them? To whom do they talk about it? That is, how do they educate themselves about these drugs? What is the place of the race for school of success in these discussions?

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conversing, popular culture

‘LOL’: on the construction of a cultural fact

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Fieldnote:

Mar 11, 2009 09:20:41 AM, WIFE wrote on an email:

What does “lol” or “l.o.l.” mean?

[DAUGHTER-in_Law responds]
Laugh
Out
Loud

Rolling
On the
Floor
Laughing

Laughing
My
A**
Off

Those are the 3 most common ways to say you think something is drop dead funny

The questioning message was prompted by an exchange between Professor and Wife as they disputed what ‘LOL’ stood for. For wife, this was obvious: “‘LOL’ stands for ‘Lots of Love’.” Professor was quite sure that it stood for “Laugh out Loud.” So Daughter-in-Law was asked for instruction.

Her answer is unambiguous, but a professor cannot let matters stand. Who says that ‘LOL’ stands for ‘Laugh Out Loud’? Does Daughter-in-Law settle the matter? Or is it ‘everybody’ these days? Was wife ‘ignorant’? Or simply not very powerful on this matter? And what is ‘LOL’ made up of, in any event? What are the contexts in which it appeared and in which the dominant mode of interpretation appeared?

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apprenticeships, arbitrariness, autoethnography, learning/teaching

given arbitrariness, then instruction…

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Fieldnote:

Professor fiddles with computer in full view of about 30 graduate students.  Complains audibly that he can’t get rid of something on the screen.  One student (or more) suggests clicking on what seems the offending screen overlay.  Professor clicks there, and then clicks somewhat wildly on various options.  Apparent success.  The overlay shrinks.  But now the cursor is wrong.  A(nother? Or more) student suggests something like “click on the ‘x’ in the upper right corner.  Professor complies and is satisfied with the result.  Professor then uses the sequence he has thereby ended as an example of “distributed cognition.”

And now I, the professor expands on this discussion in the context of the class discussion about arbitrariness and culture.  As we move from identifying the properties of a social field (culture, semiotic system, etc.) to acting within this field, the essential question then becomes: how do human beings deal with the arbitrariness of their world, including the ongoing evolution of new forms of arbitrariness.  This, for a social scientist is an empirical question.  For an anthropologist inspired by conversational analysis, this is also one that must be answered through examining closely instances when, arguably, people face arbitrariness in the midst of a collectivity.  Thus the exemplary usefulness of the above example.

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arbitrariness, Communication & Culture

more on arbitrariness

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I am experimenting here with a blog that would relate to a class I am currently teaching.  This Spring 2009, I am teaching Communication and Culture.  It will mostly consist of thoughts than came to me after finishing a lecture.  It is often the case that, while walking home, I wonder whether this or that point needed to be made more systematically.

For example, after the class on Saussure, and partially in response to a question about change and education, it came to me again that, at this point, it is what he started when emphasizing the arbitrariness of the sign is most relevant to the future of anthropological theory about culture and education, along with what he had to say about syntagms.  Of course, I take arbitrariness much beyond where Saussure stopped, and will include all matters of classification (including the classification of human beings) as well as matters of processes (e.g. schooling as a means of socialization into participation).  By direct implication, this means that arbitrariness unfolds in time and involves a possibly very large number of persons.  It also implies that the very arbitrariness of the process will reveal itself continually to participants and so that they will have to keep telling each other what to do next (or what they should have done, etc.).  This then directly ties to the major concern of ethnomethodology with ordering as an ongoing process.

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Musings about possibilities in the scholarly life of a professor of education and anthropologist