When I was about 12 years old my Dad got worms. He got a lot of them, and it ended up being quite awkward. He didn’t get them in his guts, though, but in a washing machine.
I had forgotten all about this episode in my Dad’s and mine own life until just now, when I was talking to a friend of mine on Facebook, Austin Coppock, about animism and the difference between Continue reading →
“Apparently there’s virtually nothing, no matter how obviously crazy, a contemporary academic can’t get away with if they find some way to attribute it to Gilles Deleuze. (And in this case the authors themselves admit the link is fairly tenuous.)”
So, I finally got around to reading anarchist theorist, anthropologist, and public intellectual David Graeber’s recent piece in HAU: Journal of Ethnographic Theory, that looks at one of the sexiest, most trending topics in Cultural Anthropology right now, the ‘Ontological Turn’, and specifically how this trend has influenced debates about how anthropologists should go about studying and interpreting magic.
When I first came across OT theories as an anthropology student in Cape Town in 2007/2008, I happened to be conducting fieldwork on neo-Pagans and their understandings of what it meant to identify as ‘witches’ in South Africa, where not everybody thinks of witchcraft as a benign revival of pre-Christian nature-worship. When I read cutting-edge OT theory, I thought to myself Continue reading →
Was just reminded of that time when a drugged bear fell out of a tree at our university, and I spent 45 minutes procrastinating grading by writing a poem about the incident and this iconic photo of it, after my adviser Carole McGranahan dared me to. Carole and I had both been marvelling at how mesmerizing this photo taken by a student at the scene was (the photo has since become internet-famous), and Carole said that someone ought to write a poem about it, and then proceeded to nominate me. Continue reading →