Pub Date : 2022-05-04DOI: 10.1080/19428200.2022.2119771
A. Jiménez
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Pub Date : 2022-05-04DOI: 10.1080/19428200.2022.2119778
Cara J Ocobock, K. Hejtmanek
In March 2020, COVID-19 stay-at-home orders (saHOs) were issued in parts of the united states to curb the spread of the novel corona virus sars-CoV-2.1 the saHOs were meant to keep people safe but had several negative consequences including the loss or reduction of employment, increased childcare responsibilities, financial stress, increased anxiety and loneliness.2 another unintended impact of the saHOs was the disruption of exercise routines, caused by temporary closure of gyms and fitness centers (hereafter simply gyms). the goal of our study was to assess how saHOs impacted perceived physical and mental well-being of those who relied on gyms compared to members of a CrossFit gym. this work highlights the critical role community plays in exercise adherence and the importance of exercise routine flexibility in the face of unforeseen disruptions, a key element of CrossFit’s brand. exercise has well-known physical and mental health benefits including, but not limited to, increased muscle mass, improved strength and flexibility, reduced inflammation, improved mood and reductions in depression, stress and anxiety.3 Less well studied are how gyms and the relationships formed there shape physical and mental well-being. some evidence suggests that group exercise, like other group activities, can enhance friendships, foster community building and knowledge and improve exercise routine adherence. Group exercise can also develop a better sense of belonging, purpose and self-efficacy.4 this suggests that gym membership may improve physical well-being through better exercise routine adherence and improve mental well-being through interpersonal relationships and community development. However, the difference between formal (CrossFit) vs. informal (regular gym-going) fitness communities and the impact that has on exercise adherence and performance is understudied. People engage in friendly banter and knowledge exchange while at the gym, but few people meet up or develop these friendships outside of the gym, because individual transformation is the driving motivation for exercising in gyms.5 CrossFit, on the other hand, is purposeful in its effort to develop a sense of community for its participants.6 Founded in the early 2000s, CrossFit distinguished itself from mainstream gyms with its barebones “box” or garage gyms, barbell training with use of Olympic weightlifting and powerlifting
{"title":"Missing the Gym: COVID-19 Stay-at-Home Orders and Formal Fitness Communities","authors":"Cara J Ocobock, K. Hejtmanek","doi":"10.1080/19428200.2022.2119778","DOIUrl":"https://doi.org/10.1080/19428200.2022.2119778","url":null,"abstract":"In March 2020, COVID-19 stay-at-home orders (saHOs) were issued in parts of the united states to curb the spread of the novel corona virus sars-CoV-2.1 the saHOs were meant to keep people safe but had several negative consequences including the loss or reduction of employment, increased childcare responsibilities, financial stress, increased anxiety and loneliness.2 another unintended impact of the saHOs was the disruption of exercise routines, caused by temporary closure of gyms and fitness centers (hereafter simply gyms). the goal of our study was to assess how saHOs impacted perceived physical and mental well-being of those who relied on gyms compared to members of a CrossFit gym. this work highlights the critical role community plays in exercise adherence and the importance of exercise routine flexibility in the face of unforeseen disruptions, a key element of CrossFit’s brand. exercise has well-known physical and mental health benefits including, but not limited to, increased muscle mass, improved strength and flexibility, reduced inflammation, improved mood and reductions in depression, stress and anxiety.3 Less well studied are how gyms and the relationships formed there shape physical and mental well-being. some evidence suggests that group exercise, like other group activities, can enhance friendships, foster community building and knowledge and improve exercise routine adherence. Group exercise can also develop a better sense of belonging, purpose and self-efficacy.4 this suggests that gym membership may improve physical well-being through better exercise routine adherence and improve mental well-being through interpersonal relationships and community development. However, the difference between formal (CrossFit) vs. informal (regular gym-going) fitness communities and the impact that has on exercise adherence and performance is understudied. People engage in friendly banter and knowledge exchange while at the gym, but few people meet up or develop these friendships outside of the gym, because individual transformation is the driving motivation for exercising in gyms.5 CrossFit, on the other hand, is purposeful in its effort to develop a sense of community for its participants.6 Founded in the early 2000s, CrossFit distinguished itself from mainstream gyms with its barebones “box” or garage gyms, barbell training with use of Olympic weightlifting and powerlifting","PeriodicalId":90439,"journal":{"name":"Anthropology now","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2022-05-04","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41671055","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-05-04DOI: 10.1080/19428200.2022.2117975
K. Doughty, Joshua Dubler
If we had any lingering doubts about whether collaborative ethnography could work — and especially whether it could work during a pandemic and in the midst of a nationwide racial reckoning in fall 2020 — a class session in late October dispelled them. several of our students had focused their participant observation that week on a protest in elmira, New York. elmira Correctional Facility, built in 1864 as the nation’s first reformatory, now serves as the initial processing center for all men incarcerated in New York state. By late October 2020, the prison was placed on lockdown when 40 percent of the approximately 1,800 residents tested positive for COVID-19. a coalition of local activists, including the rochester-based Black Lives Matter affiliate, organized simultaneous virtual and in-person demonstrations in elmira, rochester and albany to spotlight conditions on the inside and demand action. Our Zoom discussion unfolded as a student-led masterclass in perspectival analysis, as we pieced together a three-dimensional account of the protests and the local response through students’ overlapping fieldnotes, video clips, photos and interview snippets. several students had made the two-hour drive to elmira to march with signs while also taking notes and interviewing other participants, counter-protestors and bystanders. Other students had attended the simultaneous virtual protests in rochester and albany, allowing us to collectively contextualize the event statewide. a formerly incarcerated colleague who was auditing our class, Precious Bedell, provided additional behind-the-scenes stories, as one of the event organizers and speakers. One of our students, who had been incarcerated in elmira, was prohibited from attending due to the conditions of his parole, so he instead focused his research on critically analyzing how the events were portrayed on elmira nightly news programs. Our discussion that week built on a virtual class visit the previous month from anthropologist and elmira native andrea Morrell, whose work explores the relationship between elmira and its prison.1 Overall, this class session proved that being patient in allowing relationships off campus to build over time, trusting our students’ research instincts as co-producers’ of ethnographic material and pooling fieldwork data could yield unanticipated insights.
{"title":"On Prison Towns and Ethnographic Entanglements","authors":"K. Doughty, Joshua Dubler","doi":"10.1080/19428200.2022.2117975","DOIUrl":"https://doi.org/10.1080/19428200.2022.2117975","url":null,"abstract":"If we had any lingering doubts about whether collaborative ethnography could work — and especially whether it could work during a pandemic and in the midst of a nationwide racial reckoning in fall 2020 — a class session in late October dispelled them. several of our students had focused their participant observation that week on a protest in elmira, New York. elmira Correctional Facility, built in 1864 as the nation’s first reformatory, now serves as the initial processing center for all men incarcerated in New York state. By late October 2020, the prison was placed on lockdown when 40 percent of the approximately 1,800 residents tested positive for COVID-19. a coalition of local activists, including the rochester-based Black Lives Matter affiliate, organized simultaneous virtual and in-person demonstrations in elmira, rochester and albany to spotlight conditions on the inside and demand action. Our Zoom discussion unfolded as a student-led masterclass in perspectival analysis, as we pieced together a three-dimensional account of the protests and the local response through students’ overlapping fieldnotes, video clips, photos and interview snippets. several students had made the two-hour drive to elmira to march with signs while also taking notes and interviewing other participants, counter-protestors and bystanders. Other students had attended the simultaneous virtual protests in rochester and albany, allowing us to collectively contextualize the event statewide. a formerly incarcerated colleague who was auditing our class, Precious Bedell, provided additional behind-the-scenes stories, as one of the event organizers and speakers. One of our students, who had been incarcerated in elmira, was prohibited from attending due to the conditions of his parole, so he instead focused his research on critically analyzing how the events were portrayed on elmira nightly news programs. Our discussion that week built on a virtual class visit the previous month from anthropologist and elmira native andrea Morrell, whose work explores the relationship between elmira and its prison.1 Overall, this class session proved that being patient in allowing relationships off campus to build over time, trusting our students’ research instincts as co-producers’ of ethnographic material and pooling fieldwork data could yield unanticipated insights.","PeriodicalId":90439,"journal":{"name":"Anthropology now","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2022-05-04","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"60331357","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-05-04DOI: 10.1080/19428200.2022.2119775
D. Fitzgerald
Martin, Emily. 2021. Experiments of the Mind: From the Cognitive Psychology Lab to the World of Facebook and Twitter. Princeton, NJ: Princeton University Press. 312 pages. Can there be a more consequential science operating in contemporary Euro-American societies than experimental psychology? Psychological research is pored over by everyone from CEos working to manage their employees, to politicians who want to know how a word affects a voter’s mood, to activists working to make the embodied traumas of social injustice tangible, to web designers tasked with seeing how many seconds it takes a user to click a button. And yet the study of experimental psychology remains, at best, a backwater in medical anthropology, science and technology studies and related fields. When Emily Martin told colleagues about her new project, the subject of her 2021 book, Experiments of the Mind: From the Cognitive Psychology Lab to the World of Facebook and Twitter, they found it, she reports, “frankly, boring.” scan the online programmes of 4s, the conference of the society for social studies of science, which awarded Martin its highest prize in 2019, and there is no shortage of attention to chemicals, algorithms, animals, oceans, genomes, outer space, online markets, forensic devices. But there is precious little attention to that mundane and ubiquitous scientific practice in which an experimenter, sitting across the table from a subject, uses a prompt, an image, a game, to better understand a tiny piece of some everyday human mental process. one reason is that prestige in medical anthropology or science and technology studies often mirrors the imagined or desired prestige that attaches to the science under investigation. Psychology — old, low-tech, popular with students — doesn’t have the epistemic or institutional weight of, say, genomics or high-energy physics. Another reason is that funding opportunities can direct researchers in disciplines such as medical anthropology toward whatever it is that research managers, technology companies and venture capital firms — mostly in Northern California — deem worthy of attention. recall, for example, the sudden rush of interest around “synthetic biology” some years ago. For all of the resources poured into it, that topic and its various controversies left little presence in the social sciences. Put more plainly, psychology just isn’t
马丁，艾米莉。2021年，《心灵实验：从认知心理学实验室到脸书和推特的世界》。新泽西州普林斯顿：普林斯顿大学出版社。312页。在当代欧美社会中，还有比实验心理学更重要的科学吗？心理研究受到了每个人的关注，从负责管理员工的首席执行官，到想知道一个词如何影响选民情绪的政客，再到致力于让社会不公正带来的创伤变得有形的活动家，再到负责查看用户点击一个按钮需要多少秒的网页设计师。然而，实验心理学的研究充其量只是医学人类学、科学技术研究和相关领域的一个死水。艾米丽·马丁（Emily Martin）在2021年出版的《心灵实验：从认知心理学实验室到脸书和推特的世界》（Experiments of the Mind:From the Cognitive Psychology Lab to the World of Facebook and Twitter）一书中向同事们讲述了她的新项目时，她报告说，他们发现这个项目“坦率地说，很无聊”，对化学品、算法、动物、海洋、基因组、外层空间、在线市场、法医设备的关注并不缺乏。但很少有人关注这种平凡而普遍的科学实践，在这种实践中，实验者坐在受试者的桌子对面，使用提示、图像、游戏来更好地理解人类日常心理过程的一小部分。其中一个原因是，医学人类学或科学技术研究中的声望往往反映了所调查科学的想象或期望的声望。心理学——古老的、低技术的、受学生欢迎的——没有基因组学或高能物理学那样的认识或制度分量。另一个原因是，资助机会可以引导医学人类学等学科的研究人员走向研究经理、科技公司和风险投资公司（主要位于北加利福尼亚州）认为值得关注的领域。例如，回想几年前人们对“合成生物学”突然产生的兴趣。尽管投入了大量的资源，但这个话题及其各种争议在社会科学中几乎没有出现。更简单地说，心理学不是
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Pub Date : 2021-09-02DOI: 10.1080/19428200.2021.2087444
Darren Byler
Since 2017, the Chinese state has detained hundreds of thousands of Uyghur and Kazakh people in Northwest China for past Islamic activity and political behavior the government later deemed illegal. In a document submitted to the United Nations, Chinese authorities described these detainees as civilians whose extremist or terrorist activity “was not serious” or “whose malicious intent was not deep” and were able to “express repentance.”1 Over time a process of transforming these detainees emerged. More than 533,000 civilians, many of whom were first held in camps, were formally prosecuted.2 But thousands more were transferred from camps, known formally as “closed concentrated education training centers,” to factory complexes that have been built in the Uyghur region over the past decade. These industrial parks were often built by companies and government agencies from more affluent parts of the country such as Shenzhen or Shanghai.3 This system produced a reeducation labor regime that mimics aspects of the migrant worker system in eastern China that has made China the manufacturer of the world. But it has incorporated cutting-edge surveillance and policing to make worker movement even more highly controlled both on and off the factory floor than for migrant workers elsewhere in the country. This troubling arrangement has produced a new category of worker, which I contend is best captured by a phrase that combines ideas not typically associated with each other. They have become “terroristworkers.” My analysis of this situation is based on more than 24 months of ethnographic research in the Uyghur region between 2011 and 2018. This included extensive interviews with one such “terrorist-worker,” Iskander, who was detained in 2017. I spoke frequently and at length with him and with his brother (whose story I tell in chapter 3 of my book Terror Capitalism) before Iskander’s detention in 2017. Since that time, I have conducted repeated interviews with his family members, one of whom managed to flee the country while still maintaining contact with their remaining family members in Xinjiang.4 During my final research trip to the region in 2018, I observed the empty houses of Iskander’s relatives and spoke with low-level state workers about the goals of the camp system. In this essay, which draws from these interviews and observations,5 my primary aim is to demonstrate how Uyghur farmers can be turned into unfree workers under the sign of terrorism. Iskander’s account is thus best understood within the context of broader economic transformations in the region and by considering how the rise of this odd conjunction, the “terrorist-worker,” figures in scholarship of the frontiers of global capitalism. In doing so, my analysis makes a broader argument about a global turn toward techno-
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Pub Date : 2021-09-02DOI: 10.1080/19428200.2021.2087446
Karin Friederic, Jordan Buzzett, Gabby Valencia
The bond between humans and dogs. It’s the stuff that feel-good stories are made of, especially when we feel overwhelmed by news cycles about suffering, violence and division, both here and afar. So, when we hear a rescue story involving a fated friendship between a man and a dog, we grin, we share, we clamor for more. The tale of Arthur, an Ecuadorian “stray dog” saved and rescued to Sweden, is one such story that has captured the hearts of millions. And understandably so. It speaks to perseverance and sacrifice, the possibility of fate and the deep connection between people and their dogs. Having inspired the sale of thousands of books in many languages, two book sequels and a major motion picture due for release in late 2022, “Arthur,” the tale of a man’s best friend “who crossed a jungle to find a home” is, in part, an invention. It is also — as we argue — a story of saviorism that derives its power from the long arc of settler colonialism, white supremacy, and racialized forms of symbolic and structural violence.1 In late 2014, knowing that I, Karin, had strong links to Ecuador and that my family was Swedish, a friend sent me a news article about a stray Ecuadorian dog that had been adopted and transported to a new home in Sweden by an adventure racing athlete named Mikael Lindnord. I noticed that the story had been circulating en masse, hitting all of the major news venues, including The Guardian, The New York Times, Al Jazeera and Public Radio International. The outpouring of support was palpable. Enthusiasm flooded the usually sparse comment area on news articles about the dog. Instagram was similarly overwhelmed with photos of rescue dogs and their owners, all expressing love and support for Arthur, named by his rescuer Mikael Lindnord to honor King Arthur’s bravery. When I sat down to read an article about the dog who “adopted a team of Swedish trekkers in the Amazon,” the photo stopped me in my tracks.2 With my heart racing, I texted my friend: “Umm, I think I know this dog.” As it turns out, the trekkers were nowhere near the Amazon. Instead, they had
人与狗之间的纽带。它是让人感觉良好的故事的组成部分，尤其是当我们被关于痛苦、暴力和分裂的新闻周期所淹没时，无论是在这里还是在远方。所以，当我们听到一个关于一个人和一只狗之间命运的友谊的救援故事时，我们会咧嘴笑，我们会分享，我们会大声疾呼，希望听到更多。亚瑟的故事，一只厄瓜多尔的“流浪狗”被拯救到瑞典，就是这样一个故事，抓住了数百万人的心。这是可以理解的。它讲述了毅力和牺牲，命运的可能性以及人与狗之间的深刻联系。《亚瑟王》被译成多种语言，卖出了数千本，还推出了两本续集，一部重要的电影将于2022年底上映。从某种程度上说，《亚瑟王》是一个发明，讲述了一个男人最好的朋友“穿越丛林寻找家园”的故事。正如我们所说，这也是一个救世主义的故事，它的力量来自于移民殖民主义、白人至上主义以及象征性和结构性暴力的种族化形式2014年底，一位朋友知道我卡琳与厄瓜多尔有着密切的联系，也知道我的家人是瑞典人，于是给我发了一篇关于一只厄瓜多尔流浪狗的新闻报道。这只狗被一位名叫迈克尔·林德诺(Mikael Lindnord)的冒险赛车运动员收养，并送到了瑞典的新家。我注意到，这个故事一直在大量传播，登上了所有主要新闻媒体，包括《卫报》(the Guardian)、《纽约时报》(New York Times)、半岛电视台(Al Jazeera)和国际公共广播电台。支持之情溢于言表。在关于这只狗的新闻文章的评论区，通常很少有人评论，人们对此充满了热情。Instagram上同样堆满了救援犬和它们主人的照片，都表达了对亚瑟的爱和支持，亚瑟的名字是由他的救援者迈克尔·林德诺德命名的，以纪念亚瑟王的勇敢。当我坐下来读一篇关于一只狗“在亚马逊收养了一队瑞典徒步旅行者”的文章时，这张照片让我停了下来我心跳加速，给朋友发短信说:“嗯，我想我认识这只狗。”事实证明，这些徒步旅行者根本就不在亚马逊附近。相反，他们有
{"title":"Saving Stray Dogs: The Global Politics of Aid and Spectacle in the Ecuadorian Jungle","authors":"Karin Friederic, Jordan Buzzett, Gabby Valencia","doi":"10.1080/19428200.2021.2087446","DOIUrl":"https://doi.org/10.1080/19428200.2021.2087446","url":null,"abstract":"The bond between humans and dogs. It’s the stuff that feel-good stories are made of, especially when we feel overwhelmed by news cycles about suffering, violence and division, both here and afar. So, when we hear a rescue story involving a fated friendship between a man and a dog, we grin, we share, we clamor for more. The tale of Arthur, an Ecuadorian “stray dog” saved and rescued to Sweden, is one such story that has captured the hearts of millions. And understandably so. It speaks to perseverance and sacrifice, the possibility of fate and the deep connection between people and their dogs. Having inspired the sale of thousands of books in many languages, two book sequels and a major motion picture due for release in late 2022, “Arthur,” the tale of a man’s best friend “who crossed a jungle to find a home” is, in part, an invention. It is also — as we argue — a story of saviorism that derives its power from the long arc of settler colonialism, white supremacy, and racialized forms of symbolic and structural violence.1 In late 2014, knowing that I, Karin, had strong links to Ecuador and that my family was Swedish, a friend sent me a news article about a stray Ecuadorian dog that had been adopted and transported to a new home in Sweden by an adventure racing athlete named Mikael Lindnord. I noticed that the story had been circulating en masse, hitting all of the major news venues, including The Guardian, The New York Times, Al Jazeera and Public Radio International. The outpouring of support was palpable. Enthusiasm flooded the usually sparse comment area on news articles about the dog. Instagram was similarly overwhelmed with photos of rescue dogs and their owners, all expressing love and support for Arthur, named by his rescuer Mikael Lindnord to honor King Arthur’s bravery. When I sat down to read an article about the dog who “adopted a team of Swedish trekkers in the Amazon,” the photo stopped me in my tracks.2 With my heart racing, I texted my friend: “Umm, I think I know this dog.” As it turns out, the trekkers were nowhere near the Amazon. Instead, they had","PeriodicalId":90439,"journal":{"name":"Anthropology now","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2021-09-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42726618","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-09-02DOI: 10.1080/19428200.2021.2090748
E. Dean, Enock E. Makupa, Kristin Phillips
{"title":"Working Together Apart: Remote Research Collaboration in the Time of COVID","authors":"E. Dean, Enock E. Makupa, Kristin Phillips","doi":"10.1080/19428200.2021.2090748","DOIUrl":"https://doi.org/10.1080/19428200.2021.2090748","url":null,"abstract":"","PeriodicalId":90439,"journal":{"name":"Anthropology now","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2021-09-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46047910","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-09-02DOI: 10.1080/19428200.2021.2090750
Mark Schuller
{"title":"Haiti: What Does Solidarity Really Mean?","authors":"Mark Schuller","doi":"10.1080/19428200.2021.2090750","DOIUrl":"https://doi.org/10.1080/19428200.2021.2090750","url":null,"abstract":"","PeriodicalId":90439,"journal":{"name":"Anthropology now","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2021-09-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48137158","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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