From Corporate Europe Observatory (http://corporateeurope.org/international-trade/2014/07/who-lobbies-most-ttip)
Many Sociology Lens readers will by now have heard of ‘TTIP,’ the Transatlantic Trade and Investment Partnership currently being negotiated between the EU and the US. The TTIP negotiations are the direct outcome of a transatlantic High-Level Working Group on Jobs and Growth established in 2011, and the latest in a string of attempts to create an EU-US free trade zone that date back to the early 1990s. Thus far the two issues garnering the most media attention around TTIP have been the lack of transparency surrounding negotiations, and the proposed inclusion of ‘Investor State Dispute Settlement’ (ISDS) provisions in the Partnership. Regarding the transparency issue, when even supportive Members of the European Parliament such as Maria Eleni Koppa complained that they were ‘totally in the dark’ about the negotiations, there were calls for the negotiating mandate to be declassified – precipitating UK Trade Minister Lord Livingston’s curious claim that this was ‘unnecessary’ since the document had already been ‘leaked’ online. But it is in regard to ISDS that the TTIP battle lines are being drawn in earnest.
Protestors gather outside the CONAIE (Confederation of Indigenous Nations of Ecuador) in Quito, Ecuador.
Yesterday, in Quito, Ecuador, hundreds of Indigenous people from around the country, including those from the Amazon, the Sierra and the Coast, gathered outside the offices of CONAIE (the Confederation of Indigenous Nationalities of Ecuador), in the north of the city, to continue the fight against a government plan to close the organisation’s headquarters. CONAIE is among the largest and longest standing Indigenous organisations in Ecuador, and its work focuses on defending the rights, territories, culture and lives of millions of Indigenous people who make up approximately 25% of the country’s population.
I am writing this blog post to encourage academics and activists from around the world to sign the open letter, drafted by CONAIE, in support of the organization and the indigenous peoples that it represents in their struggle to maintain control of the building, which is a key strategic part of the indigenous political community. (more…)
Image credit: PhD Comics www.phdcomics.com/comics/archive.php?comicid=1723
In a previous post (which can be found here), I mentioned the ‘impostor phenomenon’ and how I and many people I know who work in academia have experienced it in some form or another during their career. The ‘imposter syndrome’ (identified by Clance & Imes, 1978, pp. 1-2), the feeling that leads the self-declared impostors to believe that they are not intelligent and that anyone who thinks otherwise has simply been fooled, is usually accompanied by a fear that one day some significant person (a colleague, boss, parent, or partner) will catch them out and realize that they are a fraud. It is incredibly common among academics and is even more common among those who are not in the ‘elite’ category normally associated with academia, i.e. white, wealthy men. Thus, impostor phenomenon is particularly prevalent among women, ethnic minorities and/or any under represented populations (see e.g. Peteet, Brown, Lige & Lanaway, 2014).
As impostor phenomenon has entered mainstream discourses surrounding academic success (and failure), numerous books and articles (such as Clance, 1985, this Forbes article, or this advice for new students at MIT) attempt to offer ways to understand and deal with this newly acquired insecurity; the fear of failing because you feel like an impostor. Oftentimes, it is said that feeling like an impostor is something that we need to overcome, and that ‘faking it’ is an important part of doing so (for example, Amy Cuddy’s TED talk, 2012). This is almost certainly the case for people in academia who are undermining themselves unjustly, particularly women and first generation graduate students who tend to face significant internal barriers to success (see e.g. Gardner, 2013). I would argue, though, that in some instances (particularly in my own experience) feeling like an impostor can be a legitimate emotion, because that is exactly what we are.
Here is a picture of me and a Sapara boy taken on my camera by a girl in Jandiayacu, the Sapara community where I began my research.
Nobody really talks about how or why his or her research failed, or what you are supposed to do when you can see that the fieldwork you are in the middle of might be doomed. Those who decide to leave their research uncompleted rarely write up their experiences, and so the lessons that can be learnt about what not to do during your research, and how to avoid a similar outcome, are forever lost in the private notebooks of the ‘failed’ researcher (Wolcott, 2005, p. 214). I am sure I can’t be the first person to be six months into their fieldwork and be seriously doubting the entire process and already wondering if it is salvageable. So I have decided to write a post about why I think my research is going wrong. (more…)
The boundary demarcating literature and anthropology seems to be porous; frequently subject to incursions but nonetheless heavily policed. Two decades ago, in the midst of the ‘Science Wars‘, Stephen Reyna suggested rather unflatteringly that “the literary anthropologist’s final product appears to be her or his impressions of Others’ gossip.” For now, the tables seem to have turned. Very few anthropologists or sociologists interested in money, finance and accounting can have carried out their inquiries without encountering the work of Mary Poovey, a Professor of English. The anthropologist Jane Cowan has emphasized the extent to which novels can “speak to socio-historical-political analysis,” acting as a spur to research, while an upcoming conference at the University of Kent plans to explore how far Science Fiction can be used as a tool of anthropological analysis. So, this week, in the final installment for the ‘Capital Ideas’ mini-series, the subject is the treatment of kinship, capital and inequality in John Lanchester’s 2012 novel, Capital. (more…)
Photograph taken by Joanne Koehler.
This is a guest post by Jamie Longazel and Joanne Koehler. Jamie is an Assistant Professor in the Department of Sociology, Anthropology, and Social Work at the University of Dayton. Joanne is a recent graduate of the University of Dayton, receiving degrees in Sociology and Criminal Justice Studies.
There is an interesting and potentially important fracking case going on New Mexico right now. The Mora County Commissioners passed the Community Water Rights and Local Self-Government Ordinance, making it illegal for gas and oil companies to extract hydrocarbons within county limits. The ordinance, which has been dubbed “The Mother of all Anti-Fracking Tools,” has not surprisingly been challenged in court. Claimants, who most notably include Royal Dutch Shell, one of the largest oil companies in the world, suggest the measure violates their right to corporate personhood, controversially affirmed recently in the Citizens United case.
Other municipalities have banned fracking within city limits, often by tweaking zoning laws. What makes this case unique is that it is situated at the county level, effectively banning the practice not just within city limits, where fracking rarely takes place anyway, but across mass swaths of potentially ‘frackable’ land.
From an environmental perspective, the Mora County ordinance is impressively bold. It goes so far as to establish “a local bill of rights for Mora County that protects the natural sources of water from damage related to the extraction of oil, natural gas, or other hydrocarbons.”
From a sociolegal perspective, the ordinance helps to level the playing field. With Mora County residents standing together as a collective and being represented by an experienced litigating group (specifically, the Pennsylvania-based Community Environmental Legal Defense Fund), they stand a better chance of having their voices heard and resources protected than others in situations where companies run freely from door to door wooing landowners with offers they often cannot refuse. (more…)
Here is a photo I took of an elderly woman in Jandiayacu. She is one of very few people (possible only five remaining) who speak and have a deep knowledge of the Sapara Language. The knowledge of Sapara people is not written down; it is an oral tradition that has been recognised by UNESCO as a Masterpiece of the Oral and Intangible Heritage of Humanity.
I am not going to cite, quote or reference anyone in this post, and I wonder if that will change the opinion of those who read it. Does citing someone else make what I write more valid, more accurate or more valuable? Citation and referencing are an important part of academic writing; it is a painstaking, laborious and often frustrating process that is, unfortunately, unavoidable. Of course, I understand why it is necessary. When communicating ideas or concepts it is useful to use citations to provide signposts to our readers should they want to know about something in more depth or detail. It is also important when we are talking about ‘facts’, particularly historic occurrences, statistics or things people have (supposedly) said. But there is another side to this practice that is more of a burden on the writer than it ought to be. (more…)
This is a photo I took in July, 2014, during my fieldwork in Jandiayacu. Jandiayacu is a Sapara community in the Amazonian region of Ecuador. It is accessible only by plane or a difficult journey on foot and by canoe, which takes several days. (click for full size image)
So often we talk about being rational, making decisions based on established facts and existing knowledge, as if it is, and should be, the aim of all people at all times. Ways of being or knowing that sit outside of accepted knowledge can open a person up to being dismissed, discredited or ridiculed, particularly in the academic world. Anybody who knows me knows that I am a somewhat methodical and ‘rational’ person (most of the time). I love questions and puzzles and finding answers, and I struggle with things being disorganised, chaotic or inefficient. This is probably why I have found beginning my research with the Sapara nation, an Indigenous people here in Ecuador, so difficult. (more…)
By krzyboy2o (milkshake anyone? Uploaded by JohnnyMrNinja) [CC-BY-2.0 (http://creativecommons.org/licenses/by/2.0)], via Wikimedia Commons
The ‘sharing economy’ is on the rise and it might just revolutionise the way we buy and sell things. It’s a fascinating new development, which one one hand may be seen as empowering and anti-corporate, or alternatively, as a threat to existing small businesses; a means for deepening existing inequalities of ownership; or something which appears vulnerable to the very corporations it seeks to replace. It’s also known as ‘collaborative consumption’ or the ‘peer-to-peer economy’, but whatever you want to call it, it’s pretty likely that you have already been a consumer or maybe even a ‘provider’ in this emerging marketplace. If like me, you’ve used a car-share website, or rented out a room in a stranger’s house, you’ll know what I’m talking about.
Hanauer discusses the perceived wisdom or false premise that tax cuts for the rich creates jobs.