{"id":51398,"date":"2025-01-27T17:56:55","date_gmt":"2025-01-27T17:56:55","guid":{"rendered":"https:\/\/peraltafinancing.com\/anthropology\/all-tomorrows-cultures-anthropologys-seen-and-unseen\/"},"modified":"2025-01-27T17:56:55","modified_gmt":"2025-01-27T17:56:55","slug":"all-tomorrows-cultures-anthropologys-seen-and-unseen","status":"publish","type":"post","link":"https:\/\/fivemor.com\/?p=51398","title":{"rendered":"All Tomorrow’s Cultures: Anthropology’s Seen and Unseen"},"content":{"rendered":"


\n<\/p>\n

\n
<\/a><\/div>\n

In
\n1866, Alfred Russel Wallace sent a breathless letter to his friend and
\ncolleague, Thomas Huxley, inviting Huxley to join him in exploring a \u201cnew
\nbranch of anthropology\u201d: Spiritualism. Based on the explosive growth in seances
\nin Europe and North America, Spiritualism conjured a world beyond the grave
\nwhere the dead continued to learn and improve themselves while enjoying each\u2019s
\nghostly society. When the dead deigned to visit the living, it was typically to
\nhelp and to advise: \u201cthis haunting could teach the living how to build a more
\nperfect society in the here-and-now\u201d (Forbes 2016: 445). So, for Wallace, this
\nreally was a new direction for the field\u2013an inquiry into the unseen and,
\nsimultaneously, into a future that awaited humanity, both in the afterlife and
\nin the perfection of human life on this planet.<\/span><\/p>\n

\u00a0<\/span><\/p>\n

To
\ngive away the ending, Wallace was not successful in establishing his \u201cnew
\nbranch of anthropology.\u201d Huxley wasn\u2019t buying it, and other anthropological
\ncolleagues eventually turned against him as well. After wavering a bit through
\nhis own field investigations of London seances, E.B. Tylor weighed in against
\nWallace, relegating Spiritualism to a \u201csurvival\u201d from more \u201cprimitive\u201d times.
\nBut Spiritualism held some fascination for Tylor as well, even as he tried to
\ndistance anthropology from it. In the end, though, what would become
\n\u201canthropology\u201d as we know it would only engage with Spiritualism as a symptom
\nof something else, in the same way that magic, religion, and ritual would yield
\nto an understanding of deeper truths. Or is there something more? As Pels and
\nothers have argued, this episode reveals something more about the way anthropology
\nregards its object.<\/span><\/p>\n

\u00a0<\/span><\/p>\n

On
\none hand, the two couldn\u2019t seem more different. On the other, anthropology and
\nSpiritualism\u2013both middle-class endeavors arising in the context of 19th century
\nempire, suggest a variety of homologies. The most salient, perhaps, is the idea
\nof culture itself. Yes, \u201cculture\u201d surrounds us in countless material forms\u2013but
\nat the same time, it does not. A behavior, an object\u2013to be sure, these are
\n\u201ccultural,\u201d but where is that \u201cculture\u201d? As Delaplace points out, \u201c<\/span>Describing
\n\u201cculture\u201d should also include an actual account of its \u201cwholeness\u201d: the
\ninvisible thread, as it were, which bundles up these cultural components into a
\ntotality\u201d (2019: 37). In other words, \u201cculture\u201d is the results of the
\nanthropologist\u2019s revelation, the end results of an analytical process that
\nrenders an unseen world of connections and isomorphisms visible to the
\nanthropologist\u2019s audience. Spiritualism would make the same claims\u2013the
\ntechnologies of the seance were precisely those revealing a concealed world:
\nspirit rapping, table levitation, automatic writing, spirit photography. <\/span><\/p>\n

\u00a0<\/span><\/p>\n

And,
\nlike Spiritualism, anthropology also involves concealment. During the 19th
\ncentury, the Spiritualist medium utilized a number of contrivances\u2013dimly lit
\nrooms, screens, capacious tablecloths. Whether or not you believed in
\nSpiritualism, these were the preconditions for the spiritual knowledge. For
\nanthropology, the trick of culture was the revelation of relevant behavior and
\nthe concealing of what was considered extraneous. In photography, for example,
\n\u201cthe epistemic virtue of ethnographic photography entailed the ability to hide
\ncertain things\u201d (Delaplace 2019: 39). Franz Boas and George Hunt would work to
\n(playfully) conceal the evidence of settler colonials from their portraits of
\nindigenous life. And Bronislaw Malinowski and Margaret Mead would both conceal
\nthe impact of evangelical Christianity on people at their fieldsites, all with
\nthe ultimate goal of representing \u201cauthenticity\u201d in native life. <\/span><\/p>\n

\u00a0<\/span><\/p>\n

This
\nkind of concealment, of course, is no longer part of anthropology. Or is it?
\nWhen we look back at the prevalence of reflexivity in late twentieth century
\nanthropology, we might be led to believe that anthropology had gone all-in on
\nrevelation. Anthropologists located themselves amidst intersectionality and
\nintersubjectivity, lifting the curtain and turning on the lights, as it were. There
\nwere still concealments, however. Or, to be more exact, the revelations of
\nreflexivity facilitated other dimensions of the unseen. Consider, for example,
\nthe dominance of a handful of elite departments in producing the vast majority
\nof academic anthropologists, and the embeddedness of those universities in
\nstructures of US empire (Speakman et al 2018). Or, alternately, the similarities
\nbetween anthropological work and extractivist industries commodifying indigenous
\nknowledge and practices for a rapacious capitalism transforming all life into
\nexchange value. These undercurrents are concealed, as the precondition,
\nperhaps, for the revelation of other anthropological \u201ctruths\u201d. <\/span><\/p>\n

\u00a0<\/span><\/p>\n

There
\nis, therefore, a dynamic in anthropology that we can trace from the 19th
\ncentury\u2013one that extends between the seen, the unseen, revelation, concealment
\nand, as Taussig had written, \u201cthe skilled revelation of skilled concealment\u201d
\n(Taussig 2003: 273). To be sure, this configuration changes over the course of
\nanthropology’s history. But it\u2019s the imbrication of anthropology in this
\ndynamic that betrays anthropology\u2019s embeddedness in capitalism and western
\nimperialism as a whole for, as an economic system, capitalism depends on
\nconcealment for its strength: the alienation of labor, the destruction of the
\nglobal south and, ultimately, the untimely end of human life on this planet.
\nAll of these must be concealed for the revelation of value and the novelty of
\nproduction. <\/span><\/p>\n

\u00a0<\/span><\/p>\n

Marx,
\nof course, realized this at the fore, and his Capital contains references to
\nthe very same Spiritualist practices that perturbed Wallace and Tylor in the
\n1870s. A table is \u201cjust\u201d some wood joined together, he explains:<\/span><\/p>\n

But as soon as it emerges as a commodity, it changes
\ninto a thing which transcends sensuousness. It not only stands with its feet on
\nthe ground, but, in relation to all other commodities, it stands on its head,
\nand evolves out of its wooden brain grotesque ideas, far more wonderful than if
\nit were to begin dancing on its own free will. (Marx 1990: 163-164)<\/span><\/p>\n

This
\nwas, of course, an allusion to the \u201ctable lifting\u201d practices in seances. The
\ncommodity itself issues from the dialectic of revelation and concealment, and
\nthe 19th century\u2019s human sciences soon craft their own \u201cdancing tables\u201d
\ndiscerning culture, society and the psyche through the very same
\ntransformational calculus. Yet even in this critical revelation, we would be
\nwise to think about the concealments that enable this insight. <\/span><\/p>\n<\/div>\n\n","protected":false},"excerpt":{"rendered":"

In 1866, Alfred Russel Wallace sent a breathless letter to his friend and colleague, Thomas Huxley, inviting Huxley to join him in exploring a \u201cnew branch of anthropology\u201d: Spiritualism. Based on the explosive growth in seances in Europe and North America, Spiritualism conjured a world beyond the grave where the dead continued to learn and […]<\/p>\n","protected":false},"author":1,"featured_media":51399,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[11767],"tags":[24004,15453,16694,17267],"dealstore":[],"offerexpiration":[],"class_list":["post-51398","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-anthropology","tag-anthropologys","tag-cultures","tag-tomorrows","tag-unseen"],"yoast_head":"\nAll Tomorrow's Cultures: Anthropology's Seen and Unseen - Som2ny Network<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/fivemor.com\/?p=51398\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"All Tomorrow's Cultures: Anthropology's Seen and Unseen - Som2ny Network\" \/>\n<meta property=\"og:description\" content=\"In 1866, Alfred Russel Wallace sent a breathless letter to his friend and colleague, Thomas Huxley, inviting Huxley to join him in exploring a \u201cnew branch of anthropology\u201d: Spiritualism. 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