The Austin School Manifesto

Gordon, Edmund T.

doi:10.1177/0921374007077280

Cited by 41 publications

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“…F I G U R E 9 An illustration of a design of ocean waves carrying boats with painted pottery, symbolizing the life sustaining waters of Guyana, the "Land of Many Waters," and a reference to the Indigenous Warao, or "boat peoples," of which the author Cordis belongs. (Jenin Yaseen, 2022) [This figure appears in color in the online issue] Anthropologists in 2021 extended the call for the decolonization of anthropology (e.g., Gordon 2007;Hale 2006;Harrison 1997;Hernandez Castillo 2018;Palomo et al 2022;Speed 2008), disrupting the enduring colonial methodological and epistemological foundations of Western knowledge production and highlighting the racial, gendered, and sexualized underpinnings that enable exclusionary practices propagating the scholarship of white, cisheteronormative scholars. Further, this scholarship amplifies an anthropological gaze that eschews dominant logics of extractivist knowledge production, expanding the visibility of power relations and alternative practices of care that would otherwise be rendered illegible, and thus, illegitimate.…”

Section: IVmentioning

confidence: 99%

“…Anthropologists in 2021 extended the call for the decolonization of anthropology (e.g., Gordon 2007; Hale 2006; Harrison 1997; Hernandez Castillo 2018; Palomo et al. 2022; Speed 2008), disrupting the enduring colonial methodological and epistemological foundations of Western knowledge production and highlighting the racial, gendered, and sexualized underpinnings that enable exclusionary practices propagating the scholarship of white, cisheteronormative scholars.…”

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A poetics of living rebellion: Sociocultural anthropology in 2021

Ihmoud

Cordis

2022

American Anthropologist

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In this experimental year‐in‐review article, we center the everyday, ongoing, and emergent rebellions of livingness against imbricated structures of antiblackness and Indigenous erasure that shape carceral global landscapes to think with the premise that “liberation is an already existing and unfinished and unmet possibility” (McKittrick 2021, 13). We do so through engaging what Orisanmi Burton (2021, 2) theorizes as the “ethnographic and political modality” of letter writing as an intimate practice of radical kinship and rebellious method. Our focus is on rebellious methods of living and loving that call on anthropologists to think with the fugitive acts of everyday people struggling to survive the shifting terrains of white supremacy, settler‐colonial and capitalist power, and ecological devastation while also tending to the forms of expansion, imagination, and rearticulation that always already exist in and beyond this frame. Sharing practices of rebellion and rebellious method across geographies allows us to hone anthropological insights from terrains of struggle through which alternative futures can be imagined, including constellations of a new humanism and anticipatory vocabularies of otherwise worlds.

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Section: IVmentioning

confidence: 99%

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confidence: 99%

A poetics of living rebellion: Sociocultural anthropology in 2021

Ihmoud

Cordis

2022

American Anthropologist

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“…En The Uses of Anger: Women Redefining Difference [Usos de rabia: mujeres redefiniendo la diferencia], la escritora feminista negra Audre Lorde (1984, p. 124) sostiene que «la ira es una respuesta a las actitudes racistas y a las acciones y supuestos que resultan de tales actitudes». Así, antropólogos activistas que trabajan con grupos oprimidos deben ser conscientes de la indignación, rabia y otras emociones como categorías de resistencia que deben ser usadas para entender la «intencionalidad, análisis y prácticas transformadoras de los grupos» (Gordon, 2007).…”

Section: Por Una Antropología De La Indignaciónunclassified

Maternidad indignada: reflexiones sobre el activismo de las madres negras y el uso de las emociones en investigación activista

Rocha¹

2018

ANTHRO

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Este artículo explora los usos de la emoción en la investigación activista inspirado en la acción directa de madres negras contra la violencia racial en comunidades afrodiaspóricas. La indignación que sienten por la ausencia de una persona en casa a causa de la violencia las capacita para expresar las agresiones que permean a sus familias y las comunidades negras por la violencia directa, la opresión y el terror en sus vidas debido a la intersección de raza, género o espacio. La investigación etnográfica realizada en colaboración con esas madres desde 2010 apunta a la necesidad de nuevos enfoques de la antropología, con el fin de comprender la complejidad de su lucha. Por lo tanto, este artículo defiende una antropología indignada, una antropología que reconoce las emociones como una expresión de una persona o grupo de personas en oposición a una estructura injusta de poder, y reconoce los mecanismos por los cuales la persona o grupo trata con la emoción como una narrativa de resistencia y fuente de lucha colectiva. Este enfoque incluye una perspectiva feminista negra como un puente entre los métodos de los estudios de la diáspora africana y la antropología de las emociones. Planteo que el reconocimiento de la emoción como dato antropológico en la investigación activista y el valor de los sentimientos como una metodología de personas oprimidas pueden mejorar el análisis, la escritura y crear nuevas fuentes de visión y posibilidades políticas.

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“…Through histories (Allen & Jobson, 2016; Bolles, 2001; Drake, 1980; Harrison, 1992; Harrison et al, 2018; Harrison & Harrison, 1999), reviews (Yelvington, 2001), and anthologies (Cole, 1988; McClaurin, 2001; Ntarangwi et al, 2006; Steady, 1981), these practices map out the “unheralded figures that conveniently slip through the proverbial cracks of the prevailing historiography of the discipline” (Allen & Jobson, 2016, 136). As a product of the Austin School of African Diaspora Studies, led by Ted (Edmund) Gordon, I carry forth the imperative to “name, represent, and participate” in Black struggles, with an attention to complexities and contradictions (Gordon, 2007, 94). The genealogy to which I am particularly dedicated is highlighting the work of Francophone African Diasporic women anthropologists, aiming to “world” what we consider to be Black Feminism and to reflexively challenge privileges from which I, as a US‐born Black cis‐woman, benefit: US‐centrism and English hegemony.…”

Section: Introductionmentioning

confidence: 99%

Drawing African Diasporic women anthropologists in dialogue: Decolonizing the canon

Johnson

2023

Anthropol of Consciousness

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Inspired by the use of naming and portraiture together in the Black artivism–such as that protesting the murders of George Floyd and Breonna Taylor–this paper reflects on the use of portrait drawing as a practice of genealogy. While working on a project to raise the visibility of scholars and their works in the African Diaspora, specifically Francophone women anthropologists, I felt compelled to draw their portraits. Drawing African Diasporic women into dialogue from the archive attends to temporality, vision, and listening, elements centered within anthropological practice, but also implicated in the attachment of the discipline to colonial logics, particularly of allochronism, objectification and silencing. The multisensory, embodied and slow practice of drawing alongside reading scholars' works allows for diasporic time‐travel, shifting the gaze, and constructing a decolonizing “listening genre”.

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The Austin School Manifesto

Cited by 41 publications

References 0 publications

A poetics of living rebellion: Sociocultural anthropology in 2021

A poetics of living rebellion: Sociocultural anthropology in 2021

Maternidad indignada: reflexiones sobre el activismo de las madres negras y el uso de las emociones en investigación activista

Drawing African Diasporic women anthropologists in dialogue: Decolonizing the canon

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