My post on Pinterest Anthropology generated several suggestions for articles and prompted Jeremy Trombley to update his website image (see his latest post below and the attached image). Current work on and in Pinterest seems to be coming mostly from sociologists, but the experience made me think again that there is some room to amplify Pinterest anthropology. A post below from Terry Brock discusses Pinterest and cultural heritage. Jason Baird Jackson’s Shreds and Patches blog is an obvious candidate, and he includes a Pinterest share button–I highlight one of his recent posts. I’ve created three new boards for Anthropology Report, Living Anthropologically, and Local is Possible, and plan to include Pinterest as part of my updates. Let me know what I’m missing, other ideas, or if this is all just crazy.
I also couldn’t resist throwing in some Kroeber from 1919. It’s open access.
How sociologists (and other social scientists) can use Pinterest, Deborah Lupton
It seems that few academics are using Pinterest at the moment, or have even heard of it. But closer inspection and reflection on the capacities of the platform led me to think that Pininterest had the potential to be a very useful tool for sociological research and teaching (as well as for other academics in the humanities and social sciences).
Note: Thanks to Amanda Rosso Buckton for this link on the Anthropology Report Facebook Page
Using Pinterest for Cultural Heritage Engagement, Terry Brock
In all, I get the impression that Pinterest is here to stay. Its immediate success, particularly its ability to make brands money so quickly, will ensure that it will become more popular than it already is. Hopefully, cultural heritage institutions and practitioners will hop on board, and begin to populate the Pinterest space with a wider variety of content then what is already there.
Pinterest and Feminism, Nathan Jurgenson
We can view Pinterest from “dominance feminist” and “difference feminist” perspectives to both highlight this major division within feminist theory as well as frame the debate about Pinterest itself. Secondly, the story being told about Pinterest in general demonstrates the “othering” of women. Last, I’d like to ask for more examples to improve this as a lesson plan to teach technology and feminist theories. I should also state out front that what is missing in this analysis is much of any consideration to the problematic male-female binary or an intersectional approach to discussing women and Pinterest while also taking into account race, class, sexual orientation, ability and the whole spectrum of issues necessary to do this topic justice.
Thanks to Jane Henrici for the heads-up on this one.
Anthropocentrisms, Jeremy Trombley
Recently there has has been a lot of talk about non-anthropocentrism, and what that would mean for ethics, politics, and philosophy in general. I think some of the difficulty in agreement comes from the fact that different people have different conceptions of anthropocentrism and therefore different thresholds for what constitutes non-anthropocentrism.
Museum Anthropologists are Award Winners, Jason Baird Jackson
Dr. Nancy Parezo was awarded the 2011-2012 Graduate College Graduate and Professional Education Teaching and Mentoring Award at her home institution, the University of Arizona. Nancy is a member of the Department of American Indian Studies at UA and is a lead faculty member for the Summer Institute in Museum Anthropology held each year at the National Museum of Natural History, Smithsonian Institution. The Association of Tribal Archives, Libraries, and Museums (ATALM) recently bestowed its 2012 Guardians of Culture and Lifeways International Awards. Winning for “Outstanding Project” was the Plateau Peoples’ Web Portal, “an interactive, online digital archive that provides access to Plateau peoples’ cultural materials at Washington State University through tribal curation.
On the Principle of Order in Civilization as Exemplified by Changes fo Fashion, A.L. Kroeber
The superorganic or superpsychic or super-individual that we call civilization appears to have an existence, an order, and a causality as objective and as determinable as those of the subpsychic or inorganic. At any rate, no insistence on the subjective aspects of personality can refute this objectivity, nor hinder its ultimate recognition; just as no advance in objective understanding has ever cramped the activity of personality. (263)