{"id":7034413,"date":"2026-08-09T00:46:12","date_gmt":"2026-08-09T00:46:12","guid":{"rendered":"https:\/\/peraltafinancing.com\/anthropology\/johannes-fabian-19-may-1937-6-january-2026-a-personal-appreciation\/"},"modified":"2026-08-09T00:46:12","modified_gmt":"2026-08-09T00:46:12","slug":"johannes-fabian-19-may-1937-6-january-2026-a-personal-appreciation","status":"publish","type":"post","link":"https:\/\/fivemor.com\/?p=7034413","title":{"rendered":"Johannes Fabian (19 May 1937 – 6 January 2026): A Personal Appreciation"},"content":{"rendered":"


\n<\/p>\n

In January of this year, Johannes Fabian passed away at the age of 88. He will always be remembered, far beyond disciplinary boundaries, for his Time and the Other.<\/p>\n

\n
\n\t\t\t\t\t\t\t\t\t\"Johannes
Johannes Fabian in 1993.<\/figcaption><\/figure>\n

Time and the Other<\/a><\/em> was the first and \u2013 eventually \u2013 most influential book in anthropology\u2019s \u201cliterary turn\u201d (even if Writing Culture<\/em><\/a> staked a rival claim to prominence). But Johannes\u2019 complaint<\/a> that Time<\/em> was massively cited but meagerly quoted resonated personally: like many, I never read the book cover-to-cover. This, however, was less caused by the \u2013 indeed daunting \u2013 theoretical rigor of his writing than by the vigor by which he presented, around the time the book was published, its core arguments to students at the University of Amsterdam. Johannes made his theorizing unforgettably accessible by word of mouth, as he highlighted historical events \u2013 whether the demise of Bossuet\u2019s Christian time, or the success of Petrus Ramus\u2019 taxonomic diagrams \u2013 or showed how the \u201cethnographic present\u201d insidiously denied \u201cthe other\u201d a place in the writer\u2019s present. After that, selective forays into the book sufficed whenever I needed \u2013 to use his own words<\/a> \u2013 the rigor of his writing to enhance the vigor of his plea to rethink social science and history.<\/p>\n

Language, history, and materiality sum up the many \u201cturns\u201d Johannes cultivated in this rethinking: they humanized his social science, but also turned him into an outstanding teacher. One memory stands out: Johannes brought a small carton soapbox from South Africa to the UvA Currents in Anthropology<\/em> seminar that he initiated. He meticulously attended to the images and texts on each of its six sides, not passing on to the next until every material detail had been noted, demonstrating how the racist politics of Apartheid were folded into this seemingly innocent artefact. In Johannes\u2019 hands, material culture could become a revelation, promising students that they were able to think big issues by paying close attention to tangible details. He repeatedly stressed that anthropology was the most philosophical of the social sciences, not just by theorizing about, but by caring for<\/em> what ordinary people \u2013 including us researchers \u2013 think and do. He insisted \u2013 from his Catholic background, but more importantly from his reading of the young Karl Marx \u2013 that thinking and material production were inextricably linked. He told us to treat speech as bodies moving to produce sound waves; that text, for most of its history, was something people placed on paper by inky substances. Those who ignored how cultural intangibles require tangible production failed, in Johannes\u2019 eyes, to understand how and when <\/em>language historically constructs our material interactions.<\/p>\n

Teaching students the basics of ethnography, I often prescribed Johannes\u2019 early and visionary essay on \u201cLanguage, History and Anthropology\u201d (reprinted in Time and the Work of Anthropology<\/a>:<\/a> Critical Essays 1971-1981<\/a>). It records Johannes\u2019 experience of learning both<\/em> the speaking of Shaba Swahili and<\/em> the identification of members of the Jamaa religious movement in Congo at the same time, as he subjected himself to their language and history in the process of communicating about their way of life. However, this simple message was wrapped in multi-syllable abstractions, meant to convince philosophers of science that they should discard positivist ideas about \u201cmastering\u201d theory and \u201ccontrolling\u201d research by \u201cmethods and techniques\u201d. One of these abstractions is the young Marx\u2019s notion of \u201ctotality\u201d, which Johannes used in this essay to refer to a social and historical entity that encompassed the material interaction between researcher and researched \u2013 something that would always elude the conscious grasp of both. This reality, therefore, was not a \u201ccase\u201d of pre-formed theoretical insights but a \u201cproduct\u201d of the way these persons subject<\/em> themselves to each other, as they \u201cinter-subjectively\u201d make<\/em> and suffer<\/em> their mutual objectification in material practice (see Time and the Work of Anthropology:<\/a> <\/a>Critical Essays 1971-1981<\/a>, page 10 in particular).<\/p>\n

This insight was beautifully realized recently by a student of the Reinwardt Academy for heritage professionals after I asked her to read Johannes\u2019 essay for her training in ethnography: while her apprehension of such \u201cacademic texts\u201d made her want to avoid them earlier, she experienced their challenge as less daunting after reading the text: even if some abstractions remained hard to grasp, they made her relate to the \u201cpassions and interests\u201d of a practical researcher. Indeed, Johannes himself showed his awareness of such joint immersion in a totality-always-out-of-reach in a drawing.<\/p>\n

\n\t\t\t\t\t\t\t\t\t\"Fig
\u2019Externalism\/Internalism\u2019: a drawing by Johannes Fabian. Many thanks to Gabi and Anna Fabian for making it available to me.<\/figcaption><\/figure>\n

It gently mocks the participants in the debate whether science was either constituted by its internal methods and procedures or by external socio-cultural factors by portraying both sides as mice who study a rhinoceros but are incapable of observing the total animal, whether from the top down or from the inside. This \u201cimmodest modesty\u201d<\/a> \u2013 of knowing, on the one hand, that \u201cthe whole rhino\u201d exists, yet, on the other, that one cannot know it fully \u2013 is, I feel, the key to Johannes\u2019 rethinking of anthropology as well as to understanding his disinterest in establishing a \u201cschool\u201d of thought.<\/p>\n

The anthropologist Fabian made big claims: Time and the Other<\/em> testifies to the vast scope and energy by which he put an entire discipline on trial. And yet I never felt he forced me into a paradigm or methodological straightjacket. He was a scientific master who taught the dangers of assuming scientific mastery. \u201cVisualist\u201d rhetoric of \u201cdistanced observation\u201d, to him, obscured the social dependence of ethnographers on their interlocutors\u2019 insights and engagement. He feared critiques that reified global power relationships \u2013 such as dependencia<\/em> theory, popular in Amsterdam at the time \u2013 because they inhibited recognition of centuries of (anti-) colonial agency. He worried that ethics in anthropology might privilege top-down \u201cmoral indictment\u201d over self-reflexive awareness of \u201cintellectual failure\u201d in realizing social conditions of producing knowledge (see \u201cForgetting Africa\u201d<\/a>, page 14 in particular). There are, therefore, multiple ways in which scientific mastery can degrade from, at best, an honest ideal, to, at worst, an addiction to control. Remaining conscious of not knowing \u201cthe total rhino\u201d warns you against that.<\/p>\n

Johannes\u2019 modesty in admitting to only partial truths about \u201dtotalities\u201d, therefore, also appeared in what I experienced as a training in \u201cmoments of freedom\u201d<\/a>. The term \u201cmoments\u201d highlights that Johannes both recognized<\/em> and made<\/em> time, for coevalness in research relations as much as for sharing a beer or a dinner with colleagues and students. \u201cFreedom\u201d expresses that good social scientists do not need paradigms and schools so much as a research practice that liberates both researchers and interlocutors from oppressive structures. If Johannes left a legacy, it was by showing why collaboration should be anthropology\u2019s epistemic standard.<\/p>\n<\/p><\/div>\n\n","protected":false},"excerpt":{"rendered":"

In January of this year, Johannes Fabian passed away at the age of 88. He will always be remembered, far beyond disciplinary boundaries, for his Time and the Other. Johannes Fabian in 1993. Time and the Other was the first and \u2013 eventually \u2013 most influential book in anthropology\u2019s \u201cliterary turn\u201d (even if Writing Culture […]<\/p>\n","protected":false},"author":1,"featured_media":7034414,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[11767],"tags":[5171,38356,3805,23737,1140],"dealstore":[],"offerexpiration":[],"class_list":["post-7034413","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-anthropology","tag-appreciation","tag-fabian","tag-january","tag-johannes","tag-personal"],"yoast_head":"\nJohannes Fabian (19 May 1937 - 6 January 2026): A Personal Appreciation - 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=7034413\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Johannes Fabian (19 May 1937 - 6 January 2026): A Personal Appreciation - Som2ny Network\" \/>\n<meta property=\"og:description\" content=\"In January of this year, Johannes Fabian passed away at the age of 88. 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