Ethnographic writing intensive: Five activities for the fieldwork-to-writing transition

Recently I have been thinking about how I learnt to transition from fieldwork to writing. Like many graduate students, mid-way through my thesis research I found myself with a stack of notebooks and detailed fieldnotes, interview transcripts, and hundreds of photos (among other things), but I wasn’t sure how to transform this material into ethnographic writing. The shift from gathering data to crafting compelling stories requires a different set of skills that aren’t always explicitly taught in methods courses.

Over the years, as I have supervised graduate students and taught courses on ethnographic methods, I have noticed others struggling with this fieldwork-to-writing transition. In this post I share five activities I have developed to help with that transition. The activities are modelled after the best writing course I have ever done (“Unstuck: The Art of Productivity” with Kel Weinhold from The Professor Is In) and draw on prompts in Kirin Narayan’s excellent book Alive in the Writing: Crafting Ethnography in the Company of Chekhov (2012) as well as my lecture notes from courses I have taught (including ANTH 312 Creative Ethnographic Practices).

These activities form an ethnographic writing intensive designed to strengthen your ethnographic writing practice. They address common challenges I see students facing: how to separate your thoughts from your writing; how to structure a piece of work; how to start with participant perspectives, how to write yourself into the narrative, how to write an ethnographic story.


Activity One: Investigate your thoughts with The Professor Is In

I recommend starting here, with a blog post by writing coach Kel Weinhold from The Professor Is In, because I have found it helpful in dealing with negative thoughts (hello imposter syndrome, my old friend!) in my own writing. This approach has helped me separate my thoughts from my writing process.

Tasks:

  • Read this blog post: https://theprofessorisin.com/2022/06/07/just-one-thing-investigate-your-thoughts/
  • The blog post suggests that writers sometimes have thoughts that feel completely true but actually interfere with making progress. As Kel writes, “The issue is not whether or not we have unhelpful thoughts; the issue is what we do with thoughts” (Weinhold, 2022)
  • See if any of the examples in the post resonate with your own writing experiences
  • If so, work through the investigative process in Kel’s blog post

Reflective question:

What, if anything, did you find useful in this approach that you might carry forward in your own writing practice?


Activity Two: Reverse outline a model piece of writing

I first learnt about reverse outlines through “Unstuck” and since then have recommended doing them to just about all of my graduate students.

For this activity, you are going to create a reverse outline of a model of the kind of writing you are currently working on (e.g. a MA thesis chapter, a journal article). This is a technique I regularly use myself. Usually people create reverse outlines of their own work, but I like to do it with examples of other peoples’ work so I can get a feel for how the piece of writing is structured and what each paragraph does for their argument and overall flow of the writing.

Tasks:

  • Read this blog post on reverse outlines: https://writing.wisc.edu/handbook/reverseoutlines/
  • Read another blog post on reverse outlines: https://owl.purdue.edu/owl/general_writing/the_writing_process/reverse_outlining.html
  • Choose a model piece of writing to work with (e.g. a chapter from a thesis your supervisor recommends, or an article from the journal you want to write for)
  • Sit down and read the piece from start to finish. Just read it; don’t take notes or do any highlighting
  • Read the piece again with a pen. Number each paragraph as you re-read
  • On a fresh piece of paper, write down the number of each paragraph and a sentence or phrase that describes what the author is accomplishing in that paragraph (e.g. this paragraph introduces and defines key concepts; explains the purpose of the chapter; lists the central research questions; situates the chapter in relation to other literature; etc)
  • Optional: add a star next to the paragraph numbers that you think are doing especially important work, or that you particularly like
  • Then, look at a draft you are currently working on to see where you might use elements of the model piece in your own work (e.g. ‘I need to have a paragraph that explains how this chapter contributes to my overall thesis argument’)

Reflective question:

What was useful about this activity? Might you use the reverse outline process on your own writing?


Activity Three: Starting on the ground

“The term “ethnography” has its roots in the Greek words ethnos (folk, the people) and grapho (to write). Ethnography is to write about people, society, and/or culture, but it is much more than writing. It is also a method and a theory. As a method, ethnography is an embodied, empirical, and experiential field-based way of knowing centered around participant observation. Ethnographic research requires participation, not just observation. It is to participate in rather than just observe the daily life, logics, rhythms, and contradictions of a cultural group or society. As such, it requires discipline and commitment beyond what is visible to someone not trained in ethnographic methods. As a theory, ethnography is to start on the ground, with the concepts that ground people’s lives, worldviews, actions, and words in particular ways to that community.”

McGranahan, Carole. 2018. “Ethnography.” In The International Encyclopedia of Anthropology, edited by H. Callan, Wiley. https://doi.org/10.1002/9781118924396.wbiea2262

This activity takes its cue from the first lecture I give in my Creative Ethnographic Practices class. In it, I discuss Carole McGranahan’s point that theory, in ethnography, means to start “on the ground”, with what your participants have to say. Rather than starting with theories developed by others, ethnographic writing tends to ask: what’s going on here? What are my participants telling me about how their world works?

Tasks:

  • Choose a paragraph from a draft you are working on
  • What does the paragraph start with? If it starts with someone else’s theory, can you see a way to rewrite it so your participant’s words and explanations guide your analysis?
  • Note that not every single paragraph needs to do this; the activity prompts you to show how you are building understanding inductively, starting “on the ground” with what your participants said

Reflective question:

What did you notice about the difference between starting with other people’s theories versus starting with participant explanations? How might this approach change the way you build arguments in your writing?


Activity Four: Writing yourself into the text

This activity is drawn from two sources. The first is a lecture I give on autoethnography (a methodology many of our students are drawn to), where I discuss Leon Anderson’s argument that analytic autoethnography requires “narrative visibility of the researcher’s self” (2006, 378).[1] Autoethnographic writing requires you to be visible as a researcher while being in conversation with your participants. Ethnographic writing, too, often includes the presence of the researcher to show how their knowledge was produced. Since dialogue can be a generative way of illustrating key insights from your research while showing the relational nature of knowledge-production, the second source I have drawn on is Kirin Narayan’s chapter “Voice” from Alive in the Writing. This chapter has an excellent discussion of how to “build texts from conversations” (page 69 Kindle edition), and in my course on Creative Ethnographic Methods I ended each lecture with in-class writing prompts (like the ones below) based on Narayan’s work.

[1] Anderson, Leon. 2006. “Analytic Autoethnography.” Journal of Contemporary Ethnography 35 (4): 373–95.

Tasks:

  • Read “Chapter Four: Voice” from Narayan’s Alive in the Writing
  • Writing activity 1: Locate a quote from one of your participants on the issue you’re writing about and experiment with working just a line or two into an introduction (adapted from the prompt on page 73)
  • Writing activity 2: Write an extended conversation in which one of your participants explains a concept to you. Include your questions in the dialogue (adapted from the prompt on page 75)
  • Writing activity 3: Revisit one of your interview transcriptions, using different colour pens to highlight (a) the main questions you asked, (b) your subsidiary questions, and (c) your participant’s answers (adapted from the prompt on page 77)
  • Writing activity 4: Draw on the interview transcript you looked at for the previous activity to create a 2-page dialogue between you and a participant that reveals information or insights central to your project. Pay attention to the textures, cadences, and intonations of voices, including your own (adapted from the prompt on page 92)

Reflective question:

After experimenting with these different ways of writing yourself in to your work via dialogue, what did you notice about how the presence of your questions and responses changes the way insights emerge in your writing? How might dialogue work differently than summary or analysis for revealing what you learned in interviews?


Activity Five: Ethnographic storytelling

“Focusing on stories that have been co-created enables me to work on the ethnographic narrative and its process of coming into life through storytelling. In starting with the creation of ethnographic stories and story lines I am following an argument by Soyini D. Madison; she has criticised the tendency to avoid transparency in oneʼs own ethnographic storytelling techniques by hiding behind the writing of others and showing off (with the theory of others) in order to give more weight to oneʼs own ethnography while hiding possible flaws. She observes that rather than taking guidance from and trusting the stories, instead “the researcher becomes so enamored with […] impressing colleagues that honoring the narrative becomes less important than acrobatics of abstraction and theoretical word play” (Madison 2014, 394)”.

Bönisch-Brednich, Brigitte. 2018. “Writing the Ethnographic Story: Constructing Narrative Out of Narratives.” Fabula 59 (1-2): 8–26. Page 12.

This activity is based on a lecture I give on ethnographic storytelling. I begin that lecture by talking about a blog post Carole McGranahan wrote in 2015, where she writes: “What is defective is how we miss the power of stories and storytellers even as well tell them. We tell stories to get to the point, to make our points. We miss that the stories are the point” (my emphasis added). McGranahan puts forward an argument similar to the one that Madison makes in the quote from Bönisch-Brednich’s article cited above (which I also discuss in that lecture): that we use our participant’s voices to make our own theoretical arguments (often drawing on the theory of others) rather than letting their stories carry the weight of ethnographic insight.

Tasks:

  • Choose a story that one of your participants shared with you that you found especially memorable (perhaps one you are working with in a current piece of writing). You will work with this story in three ways
  • Writing activity 1: write the story as if you are reporting it for a newspaper, using the journalistic who-what-when-where-why-how questions and describing the basic sequence of events
  • Writing activity 2: write the story as your participant might (see the ethnographic vignette that Bönisch-Brednich shares on pages 12-13 of her article for an example)
  • Writing activity 3: Following Bönisch-Brednich’s article or McGranahan’s blog post, write the story for your draft, discussing what it shows about broader patterns in your research and connecting it with relevant theory. This is how it becomes ethnographic storytelling

Reflective question:

After writing the same story three different ways, what did you notice about how each approach revealed different aspects of the experience? How did writing activity 3 differ from simply adding analysis to writing activity 1?


I designed these activities with individual work in mind, but they might also be useful starting points for a ‘shut up and write‘ session with peers. If you try one or more of them, please let me know your thoughts in the comments – I would love to hear from you!

Using GenAI to think critically about grading in a Cultural Anthropology class

In 2019, my friend and colleague Grant Otsuki started experimenting with Generative AI (GenAI) – GPT-2 by OpenAI – to see how well it did at writing an essay for a first year Cultural Anthropology class he taught. As he wrote in a 2020 article for The Conversation, he trained GPT-2 on actual essays his students had written in response to the essay prompt, then worked with it to generate its own essay. I remember reading the work generated by GPT-2 and thinking that although I wouldn’t have awarded it a passing grade (for reasons Grant writes about in his 2020 article), it had potential and that a student could have turned it into a C-grade essay in less than 10 minutes. I also remember thinking that if Grant hadn’t told me it was generated by GPT-2, I probably wouldn’t have been able to tell that it hadn’t been written by a student.

It is no exaggeration to say that GenAI technology and use has exploded since Grant wrote his article, where he argued that we should be teaching students how to work with GenAI tools rather than ignore or try to ban them. Te Herenga Waka-Victoria University of Wellington, where I work, recently developed a policy on Student use of artificial intelligence tools to help write assignments that directs students to check in with their instructors about whether they can use GenAI:

Take time to understand expectations around the use of AI

Expectations may vary from course to course or even from assignment to assignment. This may include rules around how you can or can’t use AI, and what kinds of AI it is acceptable to use. For example, it might be ok to use translation software, but not generative AI like Chat GPT. Your course coordinators should make it clear when you can and cannot use AI and if there are any limitations on how you use it.  If you’re not sure, just ask.
(https://www.wgtn.ac.nz/students/study/exams/academic-integrity/student-use-of-artificial-intelligence, accessed 24 November 2024)

This policy offers teaching staff a lot of flexibility and accommodates people like me, who want to bring GenAI into our classrooms so students can learn how to use it while discussing some of the concerns around its use (including its environmental impact and the looming issue of reliable information only being available to those who can afford it).

Class activity: Grade a mini-essay generated by ChatGPT

Earlier this year, I decided to adapt Grant’s activity for my undergraduate course Anthropology, Education, and Social Change. The first assignment for that course asked students to write two mini-essays of 500-600 words about different concepts and/or theories that were discussed in lectures and assigned reading material. I asked ChatGPT (version 2, by OpenAI) to generate a 500-word mini-essay on the topic of “grades” for a course on anthropology of education, that drew on and cited Susan Blum’s book “I Love Learning; I hate School” An Anthropology of College, which we read and discussed in class. I also asked ChatGPT to adhere to the assignment instructions (below) and spent a bit of time editing the mini-essay it generated.

In Week 4 of our course, I brought printed copies of the mini-essay that ChatGPT generated to class and asked students to read it and assign it a grade using the marking guide for this assignment. I had two goals in mind with this activity: 1) to encourage students to think critically about GenAI use in the classroom; and 2) to encourage students to engage with the marking criteria that I was going to use to assess their work.

We began the activity by discussing the following:

  • how they can use GenAI in my class (e.g. to refine their ideas or fix errors with spelling, grammar, and referencing)
  • the University’s policy on using AI to help write assignments
  • the limitations of using GenAI (e.g. hallucinations)
  • some of the ethical, environmental, and privacy considerations involved in working with GenAI
  • how to acknowledge their use of GenAI by including an Acknowledgement Statement at the start of their work (our Library provides information about how to cite AI use)

After that, I handed out Chat-GPT’s essay (below) and asked students to give it marks and written feedback. They had the option of doing this individually or in pairs/small groups, and I invited them to share their marks and feedback to our class Miro board.

After about half an hour to mark the mini-essay, we shared our marks and comments with one another. The students – who, for the most part, failed the mini-essay with very critical feedback – were surprised to learn that I had given it a C- grade, which prompted a constructive conversation about the kinds of grading-related issues that Blum writes about in her book and that we had discussed in earlier lectures. It also provided a good entry point for me to discuss why and how I had designed their second assignment using task-based grading (the term I now use to describe my version of labour-based grading). Finally, several students said that they appreciated the opportunity to grade an assignment like this because it helped them better understand the marking criteria.

This activity achieved my goals and I was pleased to see students acknowledging and citing their use of GenAI in later assignments. I also noticed a slightly higher grade distribution for Assignment 1 compared with the previous year. While this approached worked well in my classroom, I know there are many other innovative and meaningful ways to integrate GenAI tools into teaching and assessment practices. If you are working in this space, I am keen to hear about your experiences!

Drawing with Lynda Barry’s “Syllabus” in a creative ethnographic practices class

A few years ago, my friend Caroline Bennett gave me Lynda Barry’s 2014 book Syllabus: Notes from an Accidental Professor and this term I decided to use some of Barry’s creative drawing and writing prompts in the Creative Ethnographic Practices class I’m teaching at Te Herenga Waka-Victoria University of Wellington.

Cover page of Lynda Barry’s 2014 book “Syllabus: Notes from an accidental professor.”

As I wrote in a previous blog post, in this class I guide students through the process of crafting their own independent ethnographic research projects. Along the way, we discuss how to generate, analyse, and present our ethnographic findings in a variety of creative methods and genres, and Week 9 is about graphic ethnography. In that week’s class I adapted some of the exercises from Barry’s book and invited the class to bring some pens, pencils, and paper to class so we could draw together to think about their data and their final research projects. I am not someone who draws (although I will happily join my kids to do some colouring with them) and was apprehensive about how it would go. To my delight, students embraced the activity and many commented on how useful it was in their weekly reflective research journals, prompting me to share the activity here.

“But I can’t draw!”

Keenly aware of my own hesitancies about drawing, I began the session with a quote from Mark Westmoreland’s 2021 chapter “Graphic anthropology: A foundation for multimodality”:

“When it comes to drawing as a serious activity – as an ethnographic method, for instance – many feel they lack the expertise to perform such a task. In classroom settings, the announcement of a drawing exercise typically provokes a reaction ranging from the defensive “But I can’t draw!” to the confessional “I don’t know how to draw!” Beginning from this place of not knowing, unskilled and uncertain, says less about our innate abilities than it does about the pervasive undervaluing of drawing in our educational systems. But we should not be deterred; as Betty Edwards famously proclaimed, “I have discovered that any person of sound mind can learn to draw; the probability is the same as for learning to read” (2012, 43). While drawing is a favourite pastime for young children, who exhibit a “beguiling freedom and charm” in their depictions, around the age of ten “children confront an artistic crisis” as they become obsessed with producing realistic drawing (Edwards 2012, 66, 64). Without training to cultivate these skills, they become discouraged and possibly ashamed.” 

– Westmoreland 2021, 61

After discussing Westmoreland’s article for a short time, I introduced Lynda Barry’s work and we began the activity I adapted from her book (pages 76-81 and 124).

Step 1. Draw a spiral

You will need: something to draw on, and something to draw with.

Page 76 of Lynda Barry’s 2014 book “Syllabus: Notes from an accidental professor.”
Barry, Linda. 2014. Syllabus: Notes from an Accidental Professor. Canada: Drawn & Quarterly. Page 76.
  • Make a two-page spread (e.g. fold an A4 piece of paper together, or find two clean pages in a drawing book)
  • Write today’s date at the top of the left page
  • Number the right side from one to ten
  • Begin on the left page and make a dot in the middle
  • Spiral a line around the dot
  • Keep going, making your spiral bigger and trying to keep the lines as close together as possible without letting them touch
  • As you make your spiral, think about a memorable moment you had doing fieldwork for your research project (5 mins)

Step 2. Make a list

  • Turn to the numbered list you made on the right page
  • Write down 10 of the memories that come to mind when you think about your memorable fieldwork moment (2 mins)
  • Read over your list and choose a memory that stands out to you
  • Circle that memory
  • Turn to a clean page and write the memory you circled at the top, as if it were the title of a story
  • Draw a big ‘X’ across the page

Step 3. ‘X’ page

  • Start by picturing yourself in the memory
  • Pretend we’re on the phone. You can see the image but I can’t. I’m going to ask you some questions that will help me ‘see’ it too
  • Write or draw your answers anywhere on the ‘X’ page
  • You will have 20 seconds to write or draw your answer before I ask the next question
  • No detail is too small or unimportant
Page 79 of Lynda Barry’s 2014 book “Syllabus: Notes from an accidental professor.”
Barry, Linda. 2014. Syllabus: Notes from an Accidental Professor. Canada: Drawn & Quarterly. Page 79.

The questions:

  • Where are you?
  • What time is it?
  • How did you get there?
  • What’s the temperature like?
  • What can you smell?
  • What can you see?
  • What can you hear?
  • What are you doing?
  • Is anyone with you?
  • Why are you there?
  • How do you feel?
  • What happened at the start?
  • Who did you interact with?
  • How did you leave?

Step 4. Craft an ethnographic story

  • Turn to a clean page to write this up into a story
  • Write a sentence about each question you responded to
  • Draw on all of your senses and use vivid details 
  • Freewrite without stopping for 5 minutes
  • Use first person (e.g. “I”)
  • Use present tense (e.g. “I can hear …”)

Step 5. Make a 4-panel comic

  • Take a clean piece of paper and fold it into four quarters
  • Draw a border around each panel
  • In one of the panels, draw an image related to the story you just crafted
  • In the three other panels, draw that image three other times, making any kind of action you like
Page 124 of Lynda Barry’s 2014 book “Syllabus: Notes from an accidental professor.”
Barry, Linda. 2014. Syllabus: Notes from an Accidental Professor. Canada: Drawn & Quarterly. Page 124.

This activity took us an hour. Barry’s book is full of creative prompts so if you haven’t read it, I highly recommend checking it out!

Teaching ‘how to anthropology’ alongside ‘how to university’ in an introductory cultural anthropology class

I have taught our large introductory cultural anthropology course (ANTH 101) on and off since 2014, and every couple of years I redesign it based on conversations with colleagues, research into learning and teaching strategies, and student feedback. In this post I describe a major change made in 2022: incorporating sessions on ‘how to university’ alongside ‘how to anthropology’.

In 2022 I decided to add an extra weekly lecture to ANTH 101 (moving from two 1-hour lectures per week to three) in order to introduce an academic skills component to the course. This change was inspired by:

  • the different knowledge and experiences that incoming first years bring to the classroom – as students who had completed their secondary schooling during a global pandemic – gauged by the kinds of questions students asked and how they wrote their assignments;
  • the labour-based grading practices that my colleague Grant Otsuki and I began implementing in 2020 (which you can read about here);
  • a “first year transitions” professional development course I took in 2021, run by my university’s Faculty of Humanities and Social Sciences, which took us through some of the reasons why students are not well prepared for university (including NCEA, the standards-based assessment system used in secondary schools in Aotearoa) and strategies we can use to facilitate their success.

ANTH 101 had two new goals: (1) to teach students ‘how to anthropology,’ and (2) to teach students ‘how to do well at anthropology at university,’ or ‘how to university’ for short. I also co-taught ANTH 101 for the first time in 2022 with colleague Corinna Howland, who was instrumental in helping enact my vision for the course.

How to anthropology

‘How to anthropology’ introduced students to key concepts in cultural anthropology in two parts. The first six-week block started with the concept of culture and focused on the methods anthropologists use to study culture. We read selected chapters from Mike Wesch’s free online textbook “The Art of Being Human” together with journal articles or book chapters written by members of our Cultural Anthropology Programme, who were invited to join us in the second lecture of each week for a conversation about the piece they wrote. This enabled students to get to know everyone in our Programme as well as key anthropological concepts and methods. During those conversations we asked our colleagues:

  • Tell us about yourself (who you are, what kind of anthropology you are into)
  • Thinking about your book chapter or article that our ANTH 101 class is reading, what were your aims and overall argument?
  • What methods did you use for that research and why?

I connected this part of the course to the first assignment, which asked students to write a narrative biography of an anthropologist who has conducted ethnographic research in Aotearoa New Zealand, and/or who is currently based in Aotearoa New Zealand. Not all of our colleagues were able to join us in class for a discussion about their research, so I included them and their work on the list of anthropologists students could choose to write about for this assignment.

The second half of the 12-week course changed gears to focus on sugar. We used sugar as a material object to explore a range of other key concepts, such as colonialism, capitalism, and gender and sexuality, and we read work by anthropologists who have theorised these concepts in different ways. This half of the course showed students how to think like an anthropologist about sugar (and hopefully other things as well!). Students were invited to write an essay on what an anthropological study of sugar can tell us about the world for their third and final assignment. (The second assignment, a take-home test, is described below.)

How to university

The ‘How to university’ lectures took place on a Friday, after the two ‘how to anthropology’ lectures on Monday and Tuesday. Corinna and I brainstormed a list of everything we thought students needed to know in order to do well in anthropology at university and designed these lectures to equip students with those skills. We started by taking an anthropological approach to the university, explaining what it means to do that and discussing the university as an institution, what it does, who and what makes up a university, how they are different from schools, their history and what they look like now, and what it means to become a university student. In the first six weeks of the course we moved through a series of skills including how to take notes, how to understand assignment questions, how to write thesis statements, how to do a close reading of an article, how to write introductions and conclusions, and how to structure a narrative biography (their first assignment). In the second half of the course, when we shifted to thinking like anthropologists about sugar, our ‘how to university’ lectures focused on ensuring that students understood the theories and concepts discussed in lectures, readings, and films, and that they felt confident about their upcoming assignments.

Lecture topics

Corinna and I decided upon a list of key concepts we thought our students should know and developed a series of questions about them. We then designed each ‘how to anthropology’ lecture to respond to one of those questions. Our 2022 lecture schedule looked like this:

Week‘How to anthropology’ ‘How to university’
1. Introduction to the courseWhat is cultural anthropology? What is a concept? What is this course about?What is a university?
2. CultureHow did anthropologists come to make difference through the concept of culture? What is culture, who has it, and how do we talk about it?Notetaking, critical reading, and how to approach the first assignment
3. RitualHow do anthropologists study culture and rituals? What is a ritual? What is liminality?How to do a close reading of a journal article, and how to write a thesis statement
4. Development and disagreementWhat is the relationship between anthropology and development? How do anthropologists study and think about disagreement?Review of key concepts, tips for writing an introduction, and how to structure a narrative biography
5. DifferenceWhat does it mean to be human? How can we critique cultural practices that are not our own? Tips for writing a conclusion and time management
6. StorytellingWhy do stories matter to anthropologists? What do anthropologists need to think about when writing about people’s lives?Screening and discussion of Arnav at Six (as an example of visual ethnographic storytelling)
7. Thinking like an anthropologist about sugarWhat does studying sugar anthropologically allow us to look at? What does a historical approach to sugar involve? What are the goals of comparison in cultural anthropology?(No class)
8. How sugar changed the worldWhat is the relationship between sugar, slavery, capitalism, and race? What was blackbirding in the South Pacific? How have people theorised race and whiteness?Screening and discussion of Sugar Slaves
9. Sugar and the world systemHow do different theories provide different answers about global inequality? What is political economy in cultural anthropology? How do anthropologists study commodity chains? And how do we put culture into history?Essay workshop #1: Who to contact about an extension, how to break down the essay question, how to apply theory to your topic, and how to develop a research question
10. Sugar, consumption, and social classHow do anthropologists theorise social class? How did sugar come to be connected with social class? How are race and class connected? How is social inequality reproduced?Essay workshop #2: Why structure is important, what introductions are for and how to write them, what body paragraphs are for and how to write them, what conclusions do and how to write them
11. Sugar, gender and sexualityHow do anthropologists think about gender and sexuality? What is the relationship between sweetness, gender and sexuality?(No class)
12. Cultural appropriation and course reviewWhat is cultural appropriation? What have we learnt in this course?Screening and discussion of Qallunaat! Why White People Are Funny

Readings

Each week had one or two required readings and some recommended readings. As the course progressed, I created weekly review quizzes as a study aid for students with questions about the required readings as well as lectures. These weekly review quizzes also helped students prepare for the take-home test, the second assessment item, which was delivered through Blackboard (the learning management system our university was using at the time) and contained questions similar in content and style to the review quizzes.

Week 1

Week 2

Wesch, Michael. 2018. ‘Lesson Two Culture: The Art of Seeing.’ In The Art of Being Human: A Textbook for Cultural Anthropology, 28–51. Kansas, USA: New Prairie Press ebooks.

Week 3

  • Bönisch-Brednich, Brigitte. 2015. ‘Rituals of Encounter: Campus Life, Liminality and Being the Familiar Stranger.’ In Crossing Boundaries and Weaving Intercultural Work, Life, and Scholarship in Globalizing Universities, edited by Adam Komisarof and Zhu Hua, 118–30. New York: Routledge. (required)
  • Treagus, Mandy. 2012. ‘From Whakarewarewa to Oxford: Makereti Papakura and the Politics of Indigenous Self-Representation.’ Australian Humanities Review, 52, 35-56. (We did a close critical reading of this article in the Week 3 ‘how to university’ lecture)

Week 4

  • Lewis, David. 2012. ‘Anthropology and Development: The Uneasy Relationship.’ In Handbook of Economic Anthropology, 469–84. Cheltenham, UK: Edward Elgar Publishing Limited. (required)
  • Eli, Elinoff. 2021. ‘Introduction.’ In Citizen Designs: City-Making and Democracy in Northeastern Thailand, 8–37. Hawai’i: University of Hawai’i Press.

Week 5

  • Abu-Lughod, Lila. 2002. ‘Do Muslim Women Really Need Saving? Anthropological Reflections on Cultural Relativism and Its Others.’ American Anthropologist, 104 (3), 783-790. (required)
  • Wesch, Michael. 2018. ‘Lesson 7: Superstructure.’ In The Art of Being Human: A Textbook for Cultural Anthropology, 215–69. Kansas: New Prairie Press.
  • Otsuki, Grant Jun. 2021. ‘Frame, Game, and Circuit: Truth and the Human in Japanese Human-Machine Interface Research.’ Ethnos 86 (4): 712–29.
  • Hancock, Tayla. 2015. ‘Reflexivity.’ Anthsisters. 2 September. http://www.anthsisters.com/2015/09/theorythursday.html

Week 6

  • Wesch, Michael. 2018. ‘The Power of Storytelling.’ In The Art of Being Human: A Textbook for Cultural Anthropology, 320–34. Kansas, USA: New Praire Press ebooks. (required)
  • Bryers-Brown, Tarapuhi. 2015. ‘Te Ara O Te Pūkeko: Methodology and Methods.’ In “He Reached across the River and Healed the Generations of Hara”: Structural Violence, Historical Trauma, and Healing among Contemporary Whanganui Māori, 17–26. MA thesis, Cultural Anthropology, Victoria University of Wellington.
  • Adichie, Chimamanda Ngozi. 2009. ‘The Danger of a Single Story | TED Talk.’ https://www.ted.com/talks/chimamanda_ngozi_adichie_the_danger_of_a_single_story?langu age=en#t-106653
  • Case, Emalani. 2020. ‘A Future Built by Stories.’ He Wahī Paʻakai: A Package of Salt. 26 February. https://hewahipaakai.wordpress.com/2020/02/26/a-future-built-by-stories

Week 7 – note the increase in recommended readings here, which were provided as potential resources for student essays

Mintz, Sidney W. 1986. ‘Chapter 1. Food, Sociality, and Sugar.’ In Sweetness and Power: The Place of Sugar in Modern History, 3–18. New York: Penguin Books.

Week 8

Week 9

  • Errington, Frederick Karl, and Deborah B. Gewertz. 2004. ‘Introduction: On Avoiding a History of the Self-Evident and the Self-Interested.’ In Yali’s Question: Sugar, Culture, and History, 1–20. Chicago: University of Chicago Press. (required)
  • Cook*, Ian. 2004. ‘Follow the Thing: Papaya.’ Antipode 36 (4): 642–64. (required)
  • Diamond, Jared M., Tim Lambert, Cassian Harrison, Peter Coyote, Lion Television Ltd, and National Geographic Television & Film. 2005. Guns, Germs, and Steel (documentary).
  • ‘The Story of Stuff.’ https://www.storyofstuff.org/movies/story-of-stuff/

Week 10

  • Ho, Hang Kei. 2021. ‘Why Has Wine Consumption Become Popular in Hong Kong? Introducing a New Sociocultural Paradigm of Traditional, Aspiring and Creative Drinkers.’ Asian Anthropology 20 (4): 248–68. (required)
  • Kollnig, Sarah. 2020. ‘The “good People” of Cochabamba City: Ethnicity and Race in Bolivian Middle-Class Food Culture’. Latin American and Caribbean Ethnic Studies 15 (1): 23–43.
  • Baglar, Rosslyn. 2013. ‘”Oh God, Save Us from Sugar”: An Ethnographic Exploration of Diabetes Mellitus in the United Arab Emirates.’ Medical Anthropology 32 (2): 109–25.
  • Bourdieu, Pierre. 1987. ‘What Makes a Social Class? On The Theoretical and Practical Existence Of Groups.’ Berkeley Journal of Sociology 32, 1-17.
  • Smith, Raymond T. 1984. ‘Anthropology and the Concept of Social Class.’ Annual Review of Anthropology 13: 467–94.

Week 11

Week 12

No assigned readings.

Reflections

Overall we found this to be a fun way to teach an introductory cultural anthropology course. We learnt a lot about our colleagues’ research by inviting them into the classroom and enjoyed the challenge of using sugar as a framework in the ‘how to anthropology’ lectures. We noticed that the Friday ‘how to university’ lectures attracted fewer students (in-person and online) than the ‘how to anthropology’ lectures earlier in the week. However it is difficult to know whether this was because the lecture was at 9am or whether it was due to the subject of the Friday classes. The feedback we received from students about this component of the course was overwhelmingly positive despite low attendance rates, and we saw an improvement in the quality of work students submitted at the end of the trimester.

Corinna taught this course as the sole course coordinator in 2023, and is co-teaching it with Jacs Forde in 2024. I look forward to seeing what they do with it!

Anthropology for Liberation readings 2.0

In 2017 I taught a new course for the first time: Anthropology for Liberation. Here’s the short course description:

How can Anthropology advance human emancipation from racism, gender inequality, class disparities, and other forms of oppression and exploitation? In this course we will consider what it means to approach anthropology from a decolonising perspective, and explore what an anthropology for liberation might look like in theory and practice, drawing on examples from Asia, Oceania, and Latin America.

I’ve written about how that went in an article called Pedagogical Experiments in an Anthropology for Liberation, and shared the list of readings from that first offering in a previous blog post.

In 2019 I taught the course for the second time, significantly revised based on student feedback, and with a new reading list. I expanded the reading list to include a wider range of material, including blog posts, videos, zines, and podcasts alongside academic articles. I’ll revise it again when I teach it later this year. Here’s what we engaged with in 2019:

Week 1

McGranahan, Carole and Uzma Z. Rizvi. 19 April 2016. “Decolonizing Anthropology.” Decolonizing Anthropology series, SavageMinds. https://savageminds.org/2016/04/19/decolonizing-anthropology/#more-19536

Alonso Bejarano, Carolina, Lucia López Juárez, Mirian A. Mijangos García, and Daniel M Goldstein. 2019. “Chapter 1. Colonial Anthropology and its Alternatives.” In Decolonizing Ethnography: Undocumented Immigrants and New Directions in Social Science. Durham and London: Duke University Press. Pages 17-37.

Tuck, Eve, and K Wayne Yang. 2012. “Decolonization is Not a Metaphor.” Decolonization: Indigeneity, Education & Society 1 (1): 1–40.

Week 2

Smith, Linda Tuhiwai. 2012. “Chapter 3. Colonizing Knowledges.” In Decolonizing Methodologies: Research and Indigenous Peoples (2nd Edition). London and New York: Zed Books. Pages 117-143.

Singer, Andre (director). 1986. Off the Verandah – Bronislaw Malinowski (1884-1942). London: Royal Anthropological Institute. 54 mins.

Rooney, Michelle Nayahamui. 2018. “Other.” Hot Spots, Fieldsights, September 26. https://culanth.org/fieldsights/other

Week 3

George, Lily. 2017. “Stirring Up Silence.” Commoning Ethnography 1 (1): 107–12.

Salmond, Amiria J. M. 2019. “Comparing Relations: Whakapapa and Genealogical Method.” Journal of the Polynesian Society 128 (1): 107–29.

Fabish, Rachael. 2014. “Chapter 1. Methodology: ‘Learning to be affected’ by Kaupapa Māori.” In Black Rainbow: Stories of Māori and Pākehā working across difference. PhD thesis, Victoria University of Wellington. Pages 23-60.

Indigenous Action Media. 2014. Accomplices not Allies: Abolishing the Ally Industrial Complex – an Indigenous perspective & provocation. Pages 1-10. http://www.indigenousaction.org/wp-content/uploads/Accomplices-Not-Allies-print.pdf

Week 4

Stewart, Georgina. 2017. “The ‘Hau’ of Research: Mauss Meets Kaupapa Māori.” Journal of World Philosophies 2 (1): 1–11.

Anae, Melani. 2010. “Teu Le Va: Toward a ‘Native’ Anthropology.” Pacific Studies 33 (2/3): 222–40.

Uperesa, Fa’anofo Lisaclaire. 2010. “A Different Weight: Tension and Promise in “Indigenous Anthropology”.” Pacific Studies 33 (2): 280–300.

Radebe, Zowda. 23 May 2016. “On Decolonising Anthropology.” Decolonizing Anthropology series, SavageMinds. https://savageminds.org/2016/05/23/on-decolonising-anthropology/

Week 5

Teaiwa, Teresia. 2014. “The Ancestors We Get to Choose: White Influences I Won’t Deny.” In Theorizing Native Studies, edited by Audra Simpson and Andrea Smith, 43–56. Durham, NC: Duke University Press.

Harrison, Faye V. 2016. “Theorizing in Ex-Centric Sites.” Anthropological Theory 16 (2-3): 160–76.

McGuirk, Siobhan. 2018. “AnthroBites: Feminist Anthropology.” AnthroPod, Fieldsights, March 15. https://culanth.org/fieldsights/anthrobites-feminist-anthropology

Week 6

Aikman, Pounamu Jade William Emery. 2017. “Trouble on the Frontier: Hunt for the Wilderpeople, Sovereignty, and State Violence.” Sites: A journal of social anthropology and cultural studies 14 (1): 56–79. (I also asked them to watch Taika Waititi’s 2016 film Hunt for the Wilderpeople).

Webby, Kim (director). 2015. The Price of Peace. 1hr 33 mins.

Awatere, Donna. 1982. “Maori Sovereignty.” Broadsheet: New Zealand’s Feminist Magazine 100: 38-42.

Rewhiti, Debbie. 1984. “The Impact of Maori Sovereignty: An Interview with Donna Awatere and Merata Mita.” Broadsheet: New Zealand’s Feminist Magazine 124: 12-13.

Week 7

Wilbur, Matika and Adrienne Keene. 19 March 2019. “Ep #5: Decolonizing Sex.” All My Relations Podcast, 43min. https://radiopublic.com/all-my-relations-podcast-Wxxd3o/s1!5a0f7

Boellstorff, T., M. Cabral, M. Cardenas, T. Cotten, E. A. Stanley, K. Young, and A. Z. Aizura. 2014. “Decolonizing Transgender: A Roundtable Discussion.” TSQ: Transgender Studies Quarterly 1 (3): 419–39.

Laing, Marie. 2018. Two-Spirit: Conversations with Young Two-Spirit, Trans and Queer Indigenous People in Toronto. https://www.twospiritresearchzine.com/

Week 8

Brown, Dominic (director). 2009. Forgotten Bird of Paradise. Dancing Turtle Films. 26min.

Pouwer, Jan. 1999. “The Colonisation, Decolonisation and Recolonisation of West New Guinea.” The Journal of Pacific History 34 (2): 157–79.

Banivanua-Mar, Tracey. 2008. ““A Thousand Miles of Cannibal Lands”: Imagining Away Genocide in the Re-Colonization of West Papua.” Journal of Genocide Research 10 (4): 583–602.

Kirksey, S. Eben, and J. A. D. Roemajauw. 2002. “The Wild Terrorist Gang: The Semantics of Violence and Self-Determination in West Papua.” Oxford Development Studies 30 (2): 189–203.

Week 9

Harrison, Tere. 2016. Run It Straight (for West Papua). Fires of Kiwa Films. 14mins.

Te Ahi Kaa. 21 December 2014. The West Papua Fight for Sovereignty. RNZ. 11mins. https://www.rnz.co.nz/national/programmes/teahikaa/audio/20161811/the-west-papua-fight-for-sovereignty

Webb-Gannon, Camellia. 2017. “Effecting Change Through Peace Research in a Methodological ‘No-Man’s Land’: A Case Study of West Papua.” The Asia Pacific Journal of Anthropology 18 (1): 18–35.

Kirsch, Stuart. 2018. “Chapter 2. When Contributions are Elusive.” Engaged Anthropology: Politics Beyond the Text. Oakland: University of California Press.

Week 10

Hayden, Tom. 2002. “Introduction.” In The Zapatista Reader, edited by Tom Hayden. New York : Thunder’s Mouth Press/Nation Books.

Hayden, Tom. 2002. “Zapatistas: A brief historical timeline.” In The Zapatista Reader, edited by Tom Hayden. New York : Thunder’s Mouth Press/Nation Books.

Vice. 2014. The Zapatista Uprising (20 Years Later). 12 mins. https://www.youtube.com/watch?v=3HAw8vqczJw

González, Roberto J. 2004. “From Indigenismo to Zapatismo: Theory and Practice in Mexican Anthropology.” Human Organization 63 (2): 141.

Gledhill, John. 2008. “Introduction: Anthropological perspectives on Indigenous resurgence in Chiapas.” Identities: Global Studies in Culture and Power 15 (5): 483-505.

Week 11

Castillo, Rosalva Aída Hernández. 1997. “Between Hope and Adversity: The Struggle of Organized Women in Chiapas Since the Zapatista Uprising.” Journal of Latin American Anthropology 3 (1): 102–20.

Cappelli, Mary Louisa. 2018. “Toward Enacting a Zapatista Feminist Agenda Somewhere in La Selva Lacondona: We Are All Marias.” Cogent Arts & Humanities 5 (1): 1-13.

Mora, Mariana. 2017. “Chapter 5. Women’s Collectives and the Politicized (Re)Production of Social Life.” In Kuxlejal Politics Indigenous Autonomy, Race, and Decolonizing Research in Zapatista Communities. Austin: University of Texas Press.

Nash, June. 2003. “Indigenous Development Alternatives.” Urban Anthropology and Studies of Cultural Systems and World Economic Development 32 (1 Inclusion and Exclusion in the Global Arena): 57–98.

Week 12

Gomberg‐Muñoz, Ruth. 2018. “The Complicit Anthropologist.” Journal for the Anthropology of North America 21 (1): 36-37.

Loperena, Christopher Anthony. 2016. “A Divided Community: The Ethics and Politics of Activist Research.” Current Anthropology 57 (3): 322–46.

Case, Emalani. 2019. “I Ka Piko, to the Summit: Resistance From the Mountain to the Sea.” The Journal of Pacific History 54 (2): 166–81.

Knowing that students might not have time to get through everything assigned each week, I designed a weekly tutorial activity where four students would choose one of the assigned items (a different one each) and give a short written or verbal presentation about it to their tutorial group. The goal was not to summarise the item, but to link it to course themes and pose questions for their group to discuss together. How well that worked is a post for another day!

 

 

Anthropology for Liberation readings

Next trimester I’m teaching a new course, Anthropology for Liberation. Here’s the course description:

How can anthropology advance human emancipation from racism, gender inequality, class disparities, and other forms of oppression? We will consider this question by examining anthropology’s colonial history from a decolonising perspective, rethinking key anthropological concepts and asking what an anthropology for liberation might look like in theory and practice.

A number of people have asked me for the list of readings, so here they are. The readings focus on decolonising anthropology and anthropological knowledge, and my lectures will complement this by discussing anthropology for liberation.

  1. Teaiwa, Teresia K. 1995. “Scholarship from a Lazy Native.” In Emma Greenwood, Klaus Nemann and Andrew Sartori (eds.), Work in Flux. Unviersity of Melbourne: Parkville, Victoria. Pages 58-72.
  2. Asad, Talal. 1973. “Introduction.” In Anthropology and the Colonial Encounter. Ithaca Press: London. Pages 9-19.
  3. Smith, Linda Tuhiwai. 2012. “Colonizing Knowledges.” In Decolonizing Methodologies (2nd edition). Dunedin: Otago University Press. Pages 61-80.
  4. Harrison, Faye. 2008. “Writing against the Grain: Cultural Politics of Difference in Alice Walker’s Fiction.” In Outsider Within: Reworking Anthropology in the Global Age. Chicago: University of Illinois Press. Pages 109-133.
  5. Tengan, Ty P. Kāwika. 2005. Unsettling Ethnography: Tales of an ’Ōiwi in the Anthropological Slot. Anthropological Forum, 15:3, 247-256.
  6. Sissons, Jeff. 2005. “Indigenism.” In First Peoples: Indigenous Cultures and their Futures. London: Reaktion Books. Pages 6-35.
  7. Mikaere, Ani. 2011. “Are We All New Zealanders Now? A Māori Response to the Pākeha Quest for Indigeneity.” In Colonising Myths, Māori Realities: He Rukuruku Whakaaro. Wellington: Huia Publishers. Pages 97-119.
  8. Simpson, Audra. 2007. On Ethnographic Refusal: Indigeneity, ‘Voice’ and Colonial Citizenship. Junctures, 9, 67-80.
  9. Kaʻili, Tēvita O. 2012. Felavai, Interweaving Indigeneity and Anthropology: The Era of Indigenising Anthropology. In Joy Hendry and Laara Fitznor (eds.), Anthropologists, Indigenous Scholars and the Research Endeavour: Seeking Bridges Towards Mutual Respect. London, United Kingdom: Routledge. Pages 21-27.
  10. Muru-Lanning, Marama. 2016. Intergenerational investments or selling ancestors? Māori perspectives of privatising New Zealand electricity-generating assets. In Peter Adds, Brigitte Bönisch-Brednich, Richard S. Hill, and Graeme Whimp (eds.), Reconciliation, Representation and Indigeneity: ‘Biculturalism’ in Aotearoa New Zealand. Heidelberg : Universitätsverlag Winter. Pages 49-61.
  11. Fabish, Rachael. 2014. “Chapter 1. Methodology: ‘Learning to be affected’ by Kaupapa Māori.” In Black Rainbow: Stories of Māori and Pākehā working across difference. PhD thesis, Victoria University of Wellington. Pages 23-60.
  12. Loperena, Christopher Anthony. 2016. A Divided Community: The Ethics and Politics of Activist Research. Current Anthropology, 57:3, 332-346.

As you can see, we are only going to read one reading per week instead of the usual 2-3 per week that many courses assign. This is so we can develop a thorough, critical understanding of each required reading.

I plan to provide a list of recommended readings to supplement the required reading list, which will include authors like Paulo Freire, Franz Fanon, and Edward Said, and non-academic texts such as poetry, fiction and film. What would you recommend I add to this list of recommended readings, and why? I would love to hear your suggestions!

How I use social media in teaching III: In the classroom

In this final post in a series on how I use social media in teaching I focus on what I do in the classroom. I’ll begin with a summary of my learning and teaching philosophy, which I include in course outlines:

This course combines lectures and films with interactive tutorials in a format designed to guide students through the major topic areas and encourage discussion. The emphasis is on collaborative learning through dialogue and active participation rather than passively listening to lectures. Lectures will utilise various forms of technology (Blackboard, Twitter) in order to encourage in-class participation so students are welcome to bring smartphones, iPads, netbooks or laptops to class.

In future this will be followed with a caveat based on recent research carried out by Faria Sana, Tina Weston and Nicholas Cepeda (2013) which found that in-class use of laptops hinders classroom learning for both users and nearby peers. I will still encourage people to bring technologies to class but recommend that they read this article and try to stay off Facebook and other distractions during class (unless I have specifically asked them to look at something online).

Like most lecturers, I usually show a relevant YouTube clip or a TED talk (TED-Ed is a great tool for the classroom) during class, which I embed within Blackboard so students can view them again in their own time. I also add extra relevant links (YouTube, blogs, websites) to Blackboard for those students who are really keen on the subject and want to find out more. I do not expect students to watch anything extra that I have not shown in class, but I do want to inspire them to check out interesting anthropological content when they are browsing the web in their own time.

In large classes (300+ students) I use a ‘virtual lecture hall tool’ on Blackboard. This is what I have called the Course Blog function within Blackboard (although I am sure I could probably come up with a better title for it!). It is a way for students to ask a question without having to raise their hands and speak up in front of everyone, which can be daunting for some. Students can post questions here during lectures and I set aside time to look at the questions – usually when I am showing a YouTube clip or TED talk – and respond to them either straight away or at the beginning of the next lecture.

When I respond I just address the question; I don’t look for the person who asked it. To start with I tried to engage with students by naming and looking for the authors of questions (students cannot post anonymously to Blackboard) but found that doing so discouraged some from using the tool – they wanted to remain as anonymous as possible. I only answer questions in class and do not post replies or monitor the ‘virtual lecture hall tool’ outside of the lecture situation.

I use other social media (such as Facebook) as objects of study. Facebook is a great topic with which to explore anthropological concepts and one which resonates with students. However I do not use Facebook as a vehicle to communicate with students. I have found that students usually create their own group Facebook pages for courses, which I do not participate in or view. I think it is good for students to have a space to ask one another questions and discuss course content that is not monitored by lecturers or tutors – kind of like a virtual library corner.

I would be interested to hear from others  – teachers and students – about experiences with social media in teaching. I’m sure I could learn a lot from your practices!

How I use social media in teaching Part II: Wikis on Blackboard

As I mentioned in my first post on using social media in teaching, I use Twitter (and all social media tools) within Victoria University’s Blackboard learning system. This is because students all have access to Blackboard, to campus computers, and to the internet on campus. I don’t expect students to sign up to platforms such as Twitter just for my courses. Also, while many of them do own smartphones, iPads, and laptops, I do not assume that they can all afford (or want) to. Blackboard has a clunky interface and is not the sexist learning environment out there – and student feedback indicates that they don’t particularly like it – but keeping everything ‘in house’ for me is a way of ensuring ease of access.

Tutorial Group Wikis on Blackboard

I teach a large introductory anthropology course and this year adopted a new learning approach to tutorials inspired by Mike Wesch’s World Simulation. I like students to be active participants in tutorials, which I believe should be distinct from lectures in style and content. Rather than summarising set readings or reviewing the lectures, during tutorials each I have each group engage in a collaborative task to help students learn to use the concepts presented and to prepare for their assessed coursework.

I assign each tutorial group to an area on a map of the world and students collectively research and become experts on a real-world cultural group (such as the Trobriand Islanders). Each student chooses a particular aspect of culture to research (e.g., religion or systems of trade and exchange – the list of aspects they choose from aligns with my weekly lecture topics) and works with one or two others to learn all they can about that aspect as it relates to their cultural group. In this way, tutorial groups build a full ethnographic description of the cultures they are assigned. Each student then writes an ethnographic essay based on their aspect of culture which is individually assessed – this is not a form of group assessment.

Wikis are an important part of this collaborative tutorial task for two reasons:

1. Wikis contain a crowdsourced list of relevant references.
This is a research exercise and students are expected to find at least one unique academic resource on their aspect of culture. I encourage them to share relevant resources (by listing the full reference and providing a brief summary of its contents) on their group’s Wiki on Blackboard. When everyone in the tutorial group does this, they build a collective repository of approximately 20 resources they can draw on for their ethnographic essays and other coursework.

2. Wikis become a valuable resource for their coursework.
Part of the essay requires students to discuss how the particular aspect of culture they are focusing on is integrated with the other aspects of their cultural group (e.g., the role of religion in systems of trade and exchange). They do this by participating in tutorials on a weekly basis. The Wiki lets them continue these conversations and work on their essays outside of the classroom setting. When everyone shares their research findings on the Wiki, they collectively build a full ethnographic description of the cultural group they are studying. The Wiki becomes their first ‘go-to’ place when they write their individual essays and prepare for other assignments.

2013 was the first year our class worked with Wikis and I received some wonderfully critical and constructive feedback from students about how to ‘tweak’ the exercise for next year. I am currently processing this feedback and rewriting the collaborative tutorial group instructions for 2014.

Do you (as a student or teacher) work with Wikis on Blackboard? What have your experiences been? What might you do differently (or keep the same) in the future?

VUW Anthropology Honours Student Conference 2013

I am currently coordinating one of the Honours courses in VUW’s Cultural Anthropology Programme. In it, the students design and carry out an independent research project on a topic of their choice. Part of the assessment involves them giving a seminar about their work. This year the students will present papers based on their research in a 1-day Anthropology and Agency Honours Student Conference.

Why a conference?

In other courses the students make hour-long presentations (often in pairs) to one another on various aspects of their work. Since they will become quite proficient in making long presentations by the end of the year, I decided to see if they wanted to do something a little different and run a conference instead.

I love going to conferences and have also spoken about my research at less formal events (such as Rotary and Save the Children meetings). I believe that it is important for anthropologists to be able to speak about their work in a range of public settings and thought it would be fun for the students to get involved in organising their own conference.

My teaching goals for this conference are:

  • to complement the oral presentation skills they are developing in other courses
  • to provide them with further career training
  • to provide them with an opportunity to try out their ideas and gain feedback on their work in a constructive forum
  • to showcase what our Cultural Anthropology Honours students are doing to other students and staff.

How we organised it

I pitched my conference idea to them after the mid-year break. Everyone seemed keen so in July we decided on a date, time, and conference theme. Although no two research projects are the same, we had noticed in earlier class discussions that a number of people were addressing the concept of agency in some form, so this seemed like a good theme to loosely link the papers.

Students will present 15-minute papers in panels of three followed by a 15 minute panel discussion where the audience will ask questions of the presenters. This format seemed less scary for first-time presenters, and panel discussions can be a good way to draw out connections and links between the papers.

The students all sent me abstracts which I collated into a booklet to distribute at the conference: Anthropology and Agency Honours Student Conference Abstract Booklet. Some also volunteered to take on the role of session chair, which involves making sure everyone keeps within their allotted time and facilitating the discussion. Through this conference students will gain experience in:

  • writing abstracts
  • conference organisation
  • writing and presenting short papers
  • answering questions ‘on their feet’
  • asking thoughtful, constructive, critical questions of their fellow presenters
  • tweeting updates with the #AAHSC hashtag (for those so inclined)

The VUW Anthropology Society has organised a post-conference gathering at Hunter Lounge. (The VUW Anthropology Society is also on Facebook.)