Typewriter keys and hammers with letters from an early 20th-century typewriter

Why I’m banning AI-generated text from my indigenous rights course

Okay, so I did the research and thought about it.

This has been the leading exhortation for faculty on managing the likelihood that students will use generative AI tools to write papers in their classes: try it out, consider how it might be useful, and write a very nuanced policy.

As designed, large language models (LLMs) like ChatGPT produce intelligent-sounding responses to a wide variety of queries. To do so, they are trained on billions of pieces of writing and develop a predictive model for the relationship between words. Because of this underlying corpus, and the feedback provided by those millions of complete examples and extensive rating by paid human assessors, they generate pleasing content that often uncannily resembles comprehension.

I’ve maintained an open session to experiment with ChatGPT, poked and prodded at its limitations, explored how it remixed and regurgitated material I’ve written, took (most of) an online prompt engineering training by a colleague on Coursera, and entered my writing assignment prompts to see what it comes up with.

And my considered answer is basically, “No.”

No, they shouldn’t use LLMs to replace either search engines, library databases, or Google Scholar. No, they shouldn’t treat LLM output as a summary of the field of human knowledge. And no, students shouldn’t be submitting large language model-generated essays to my class.

In the end, the two main things I’m looking for in class essays are self-reflection and research. And while I can get the appearance of both from large-language model the first is a lie and the second an uncertain and fragile illusion. Allow me to illustrate…

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Anthropology in contemporary fiction: A reading list

Where do anthropologists find themselves reflected in fiction? Perhaps every good ethnography evokes the convention of a novel, and Kirin Narayan builds Alive in the Writing on the premise that Anton Chekhov’s ethnographic work informed his storytelling. Ursula Le Guin’s work shows how attention to the possibilities of radical experiential difference, cultural diversity, and intersecting morality are foundational to the entire genre of science fiction.

But fewer novels directly center on anthropological themes or anthropologists themselves.Here, in rough chronological order of their underlying anthropological referents, is a reading list for solitary summers or an escapist counterpoint to a required readings during the academic year.

  1. Sarah Moss, Ghost Wall (2019) — Experimental archeology, the effort to re-create a piece of the distant past and live within it, forms the setting for this novel of a daughter challenging the power structure of her nuclear family. The ancient village is a co-construction of her father, a layman ancient history buff fascinated by burials in the Big and an out-of-town professor supervising the inevitably partial experiment. Questions of professional vs. popular knowledge, authenticity and invention, and the license offered by fantasies of ancient societies for present-day power plays are all explored, culminating in a disturbing finale.
  2. Dana Schwartz, Anatomy: A Love Story (2022) — This YA novel combines a young woman’s empowerment and a young working-class man’s comeuppance, and retelling of the Burke & Hare murder-for-anatomical-body-snatching spree of 1820s Scotland. While technically only anthropology-adjacent, this scandalous killing spree spurred body-buyer Robert Knox to abandon his medical career and go on to write the influential (and obviously racist) The Races of Man (1850). So take Anatomy‘s ultimate antagonist’s fantasies of individual superiority as a Cypher for the collective fantasies of European colonialism. Or just enjoy the heroine’s masquerade as a male medical student in pursuit of her dreamed intellectual independence.
  3. Nisi Shawl’s Everfair (2016) — In this work of Afrofuturist steampunk, a coalition of African traditional rulers, savvy modernizers, and sympathetic outsiders collaborate to build a political refuge east of the the Belgian Congo. This is a work that details personal sympathies, socialist politics, dirigible engineering, intercultural diplomacy, spycraft, and geopolitics, while also offering balm to the historical wounds of Europe’s late 19th century resurrection of slavery on the African continent.
  4. Alix E. Harrow’s The Ten Thousand Doors of January — Traces the role of secret societies of late nineteenth century collectors in bringing about disenchantment of the world through magical realist means of their own. The fraught relationship between January, the adopted young woman-of-color protagonist and her collector father probes questions of power, science, and coloniality.
  5. Lily King’s Euphoria (2014) — A very thinly pseudonymized retelling of Margaret Mead, Reo Fortune, and Gregory Bateson in Papua New Guinea, Euphoria fleshes out these young Euro-Americans rethinking gender and community in the 1930s. Substantial attention is paid to Mead and Bateson’s ill-fated theory of the Squares among cultural personalities and individuals, and its entanglement with the love triangle of these three. // Pairs interestingly with Lise M. Dobrin and Ira Bashkow’s “The Truth in Anthropology Does Not Travel First Class,” which exposes the four-way correspondence behind Mead’s break with Fortune while defending the latter’s read of local mythology.
  6. Ursula K. Le Guin’s The Word for World is Forest — A hard-driving military captain and a mournful, but sometimes complicit, anthropologist are the two points of view animating this story of timber colonialism on a planetary scale. Colonial tropes and masculinity (in its military and frontier guises) take center stage in a LeGuin’s depiction of an odious enterprise that enslaves the diminutive Athsheans. Arising out of this scenario, the Athsheans’ reverence for their dreams births a religion of resistance that disrupts their traditional pacifism and brings the power of numbers to challenge the ecocide that threatens their home. LeGuin’s intimate knowledge of the anthroplogical project, as the child of Alfred and Theodora Kroeber, informs especially the regretful scientist’s narration. // Ben Passmore’s quick graphical synopsis. // If the colonialist rhetoric in The Word (1972) seems tinny and unreconstructed, consider reading it alongside Nick Turse’s Kill Anything That Moves, a thoroughly documented history of the Vietnam War that Le Guin was writing against. Or try The Telling (2000), which reprises the project of religion-mediated anti-colonial resistance again through the eyes of an outside ethnographer.
  7. Steve Tomasula and Stephen Farrell, VAS: An Opera in Flatland (2002) — If Edwin Abbott’s Flatland (1884) explored Victorian social hierarchy alongside the mathematics of imagining spatial dimensions, the equally visual and textual VAS peers into how eugenics haunts both science and social practice on the threshold of a new century. The family at the heart of the book, Square and Oval, is taken straight from a kinship diagram, yet spends much of the book meditating on the medical manipulation of reproduction, amidst a sprawling canvas of historical and technological materials, from heredity charts to genetic code to scientific diagrams to a long series of quotes disturbing the reader with the broad influence of hierarchical visions of humanity.
  8. Jennifer Egan’s The Candy House (2022) — Within a kaleidoscopic novel that is also a story of how media and technology shape relationships, and the rise and fall of ways of making popular music, a late twentieth-century anthropologist sees her theory of personality become the core of first social networking, then the electronic harvesting of human memories. The Candy House ponders what might happen if something like the Theory of the Squares proved to be biological fact. And if its discoverer was partnered not to anthropologists, but to a dealmaker who created music’s stars. What then, of the pair’s children? And of her greatest intellectual triumph, which unexpectedly enables a techno-dystopia? Within each idea in this novel, there is another character, and none of them prove one-dimensional or without true moments of realization and change in their lives, rendered here in decades not years.

P.S. For science fiction of the proximal and distant future inflected with anthropological speculation, I recommend Becky Chambers’ To Be Taught, if Fortunate (2019), on a tiny human community exploring radical biological difference and Annalee Newitz‘s story of deep interspecies communication and collaboration in The Terraformers (2023).

Photo above CC-BY-SA UNESCO / Dominique Roger

Binding Leaders to the Community: The Ethics of Bolivia’s Organic Grassroots

Just published in Journal of Latin American and Caribbean Anthropology. Bjork-James, Carwil. 2018. Binding Leaders to the Community: The Ethics of Boliva’s Organic Grassroots (full text). Journal of Latin American and Caribbean Anthropology 23, no. 2 (July): 363–82. Abstract: Bolivia’s largest social movement organizations—including its labor unions, rural communities, and neighborhood organizations—are bound together by a hierarchical […]

NYC lecture, October 26: Dense and Nimble Activisms in Bolivian Radical Politics

On Monday, October 26, I’ll be giving a talk on “Dense and Nimble Activisms in Bolivian Radical Politics,” hosted by the Department of Anthropology at Queens College-CUNY. The talk will be in the President’s Conference Room 2 at the Rosenthal Library (campus map) at 12:15pm. If you’re in New York City or someplace nearby, please join me.

Abstract:

This paper explores the radical political values that circulate and develop across Bolivia’s dense and nimble forms of activism, with a focus on the increasingly indigenous metropolis. Bolivia’s largest social movement organizations—including its labor unions, rural communities, and neighborhood organizations—are bound together by a hierarchical organizational structure and a countervailing ethic that subordinates leaders to the grassroots bases from which they emerge. This worldview separates an enduring, morally legitimate world of community organization (“the organic”) from a corrupted world of political parties, staffed by self-advancing, individualist politicians who engage in transactional, corrupt practices (“the political”). Inside the organic domain, unions and other mass organizations replicate and extend the ayllu, an Andean structure for community self-management of the lands inherited from ancestral spirits. They valorize ethical principles of complementarity, solidarity, anti-individualism, and obligatory participation, blending ethical and political life.

Conversely, other organizations structure themselves horizontally, without a formal hierarchy or official leadership. People join these efforts voluntarily and individually without a joint decision of the others with whom they live or work; the organization is defined by ideological and social affinity, its common purpose. They achieve their political effects by networking: that is, by interacting with a far larger numbers of people than just its membership, through public spectacles, training, writing, and open gatherings. While less internationally visible, these nimble activists participate in the global circulation of practices of decentralized decision making, ideas like the de-commodification of water, and transnational movement networks.

Rather than mutually opposed poles, organic grassroots and participatory network organizations interchange ideas and collaborate in common efforts. A former Marxist union militant in the mines explains, “Solidarity is what is called ayni, right?,” offering a translation between languages for political visioning. Across town, an urban anarchafeminist collective embraces an indigenous identity while pointing out patriarchal attitudes within both revolutionary movements and traditional communities. For at least a generation, Bolivian activists have conceptualized radical political values as of form of decolonization, as a return to ways of living that are inherently opposed to the colonial and capitalist state. At the same time, liberatory political praxis involves the incorporation of new ideas, in silent contradiction to rhetoric of cultural revival. Drawing on multiple experiences, I describe both the recovery and the innovation of ways of doing politics.

On Allegra: Can a gas pipeline heal Bolivia’s wounded geo-body?

Screen Shot 2015-09-11 at 8.41.42 PMMy latest essay on Bolivia was published by Allegra Laboratory. It looks at the deeply felt woundedness around Bolivia’s loss of coastal territory to Chile, and the surprising notion that exporting natural gas from a Peruvian port could heal that wound.

Allegra is a fascinating site dedicated to the anthropology of politics, law, and art. You can read about them here, and check out their Academic Slow Food Manifesto on the same page.