Alaska in the Upside Down Expanded Version

This is an expanded version of the community perspective I wrote that was published in the Fairbanks Daily News-Miner on July 21, 2019 in response to the budget crisis and cuts to the University of Alaska. I thought it was worth putting a version on the blog that provided a bit more context and extended quotes from Frederick Jackson Turner on the importance of State Universities.   Jennie

Alaska in the Upside Down, or Stranger Things in Alaska

In the spring of 1989, I was a junior at Harvard College looking for a senior thesis topic when the Exxon Valdez ran aground on Bligh Reef, spilling approximately 11 million US gallons* of oil into Prince William Sound. Topic acquired, I returned home over the summer to travel through Alaska interviewing Alaskans from all walks of life: miners, teachers, fishermen, biologists, sales associates, homemakers, and politicians, including longtime Alaska State Senator Jack Coghill, later Lieutenant Governor (1990-94), and Governor Wally Hickel (1966-69 and 1990-94). All in all, I interviewed 47, mostly non-Native, Alaskans. Collectively they had lived an average of 31 years in the state, ranging from one year to seventy-five years. Twenty-three percent were born in Alaska.

I asked them what made a person an Alaskan? What kind of development was appropriate for Alaska? What was the role of government? How should we protect the environment? Had the Exxon Valdez oil spill changed their views? Throughout these interviews Alaskans used the language of the “frontier’ — what it means, how it should or should not change — to frame, explain, justify, and sometimes paper over their conflicting feelings about independence and governance, development and environmental protections.

These Alaskan’s perspectives mirrored those put forth in historian Frederick Jackson Turner’s Frontier Thesis, first published in 1883. Turner argued that the unique characteristics of American democracy were developed through the frontier experience. Individuality, independence, egalitarianism, faith in the common man [Turner excluded women and minorities from his analysis], all were forged through the pioneer experience. While there is much to dislike about Turner’s Thesis, particularly his views toward Native Americans and his celebration of unbridled opportunism and exploitation,** his ideas also express some of the best of the frontier spirit that has flourished in Alaska.

Listening to the current budget conversation in the State, I am reminded of Turner and of the conversations I had with my fellow Alaskans in 1989. I hadn’t realized just how much of those frontier ideals are missing from the current discourse. For sure, some threads of the conversation have remained the same. Many Alaskans retain the distrust of government and over-regulation of industry expressed by my interviewees. On the other hand, some foundational values expressed then seem to have all but disappeared, particularly when it comes to ideas about Alaskan self-reliance, hard-work, and neighborliness. No topic illustrates that change more clearly than how some Alaskans now view the PFD.

Alaskans in 1989 weren’t complaining about the “free money,’ but they weren’t about to depend on it either. As one person told me, “We’ll take it while it’s here, but we don’t rely on it.’ Now, as some Alaskans argue that the PFD has become sacrosanct, it feels like the key Alaskan values I was raised with have been turned on their head. The PFD has gone from a tool to an entitlement and we have become more like “food stamp pioneers,’ the term one of my interviewees gave to people who wanted to have the Alaskan experience without the actual work. So, now we have PFD pioneers who believe it is more important than education, medical care, or public safety; more important than taking care of each other. Alaska is in the Upside Down and the PFD is our Demogorgon.

Turner didn’t just look at how the frontier shaped the American democratic character, he also looked at how we could retain it even in the absence of the seemingly endless and free resources of the frontier. His answer to that was the State University. In his essay “Pioneer Ideals and the State University’ Turner argues that State Universities are a critical tool for advancing and preserving American democracy and supporting sound governance and development of resources. State Universities unite “vocational and college work in the same institution’ and train people in “service to democracy rather than of individual advancement alone.’

His arguments rest on two basic premises; first, that education is necessary for sustainable development and growth in modern societies, and second, that education must be provided to all people of talent and interest, not just the wealthy and powerful. Turner’s essay is filled with the language of optimism and hope, and no paraphrase can do them justice so here are a few excerpts.

“In the transitional condition of American democracy which I have tried to indicate, the mission of the university is most important. The times call for educated leaders. General experience and rule-of-thumb information are inadequate for the solution of the problems of a democracy which no longer owns the safety fund of an unlimited quantity of untouched resources. Scientific farming must increase the yield of the field, scientific forestry must economize the woodlands, scientific experiment and construction by chemist, physicist, biologist and engineer must be applied to all of nature’s forces in our complex modern society. The test tube and the microscope are needed rather than ax and rifle in this new ideal of conquest. The very discoveries of science in such fields as public health and manufacturing processes have made it necessary to depend upon the expert, and if the ranks of experts are to be recruited broadly from the democratic masses as well as from those of larger means, the State Universities must furnish at least as liberal opportunities for research and training as the universities based on private endowments furnish. It needs no argument to show that it is not to the advantage of democracy to give over the training of the expert exclusively to privately endowed institutions.’

To do this work, he argues, universities must act as pioneers, free to investigate and follow new ideas.

“That they may perform their work they must be left free, as the pioneer was free, to explore new regions and to report what they find; for like the pioneers they have the ideal of investigation, they seek new horizons. They are not tied to past knowledge; they recognize the fact that the universe still abounds in mystery, that science and society have not crystallized, but are still growing and need their pioneer trail-makers. New and beneficent discoveries in nature, new and beneficial discoveries in the processes and directions of the growth of society, substitutes for the vanishing material basis of pioneer democracy may be expected if the university pioneers are left free to seek the trail.’

Cutting the University of Alaska leaves the State without this important driver of innovation and development. It abandons the citizens of Alaska, taking away their opportunity for education and leaving them at the mercy of outside experts, politicians, and economic interests. It is the opposite of the ideals and values that Alaskans have worked towards for over 50 years. We must not give up on our university, our young people, or our right and ability to chart our own course. I leave you with Turner’s final words on the subject:

“The pioneer’s clearing must be broadened into a domain where all that is worthy of human endeavor may find fertile soil on which to grow; and America must exact of the constructive business geniuses who owe their rise to the freedom of pioneer democracy supreme allegiance and devotion to the commonweal. In fostering such an outcome and in tempering the asperities of the conflicts that must precede its fulfillment, the nation has no more promising agency than the State Universities, no more hopeful product than their graduates.’

If you want to read more from Turner his full collection of Essays, “The Frontier in American History,’ is available online as a Project Gutenberg eBook.

*My original community perspective said 10.1 “billion barrels” – quite a typo! The 10.1 number was the estimate from 1990 when I completed my senior thesis. Estimates today are around 11 million US gallons.

**Some people may wonder about using Turner given some of the problematic aspects of his theory. I’ll write about that in a later post.

Is your research fieldwork or homework? Kamala Visweswaran’s ideas about decolonization, anthropology, and ethnography

Theoretical Musings is an occasional series where I explore some of the significant theoretical foundations and turning points in my academic journey. See the first installment here.

When I ask students to identify their theoretical framework(s) or paradigm(s), they often become what I call intellectually frozen. For many students, theories seem too broad, too abstract, or too academic to be useful and their brains (and typing fingers) become paralyzed. One common misconception they have about theory is that they have to pick just one and follow it. While it is true that some academics and policy makers pick a single theoretical approach and stick with it, most of us are theoretically pluralistic, finding nuggets of insight in many different places. This is particularly important for students who come from different cultural backgrounds with their own cultural paradigms about knowledge and learning. For me, one of those theoretical nuggets was Kamala Visweswaran’s ideas about fieldwork and homework.[i]

When I began my Ph.D. program in anthropology in 1995, I was preparing to join through marriage my intended research community. Within the common paradigms of Western scientific inquiry, this created an obvious and immediate conflict: I had become too close to the community and culture of my study. I was no longer “in the field,’ but “at home.”

Historically, in anthropology “the field’ has been both a location of transformation and a location of separation, a rite of passage through which the student passes, a vessel of concepts, theories, and methods waiting to be filled with cultural grist for the anthropological mill. For the budding anthropological scholar, the field is the location of their transformation from student to practitioner, a transformation marked preferably by physical and mental challenge, with a bit of hazing thrown in.   The field is also a location of knowledge transformation, where so-labeled traditional and cultural knowledge collected by the researcher begins that mystic transformation into academic knowledge in a dissertation or publication. These transformations depend upon and reinforce the field as a location of separation, a place that enhances boundaries between the anthropological self and exotic other, between culture A and culture B, between “cultural” knowledge and “acultural“[ii] knowledge. By becoming a part of my intended field I had at least partially collapsed those boundaries and took my transformation in a potentially unscholarly direction.

I needed to explore my new positionality and place it in context and so began to look at approaches to ethnography and oral history that explored the relationships between researcher and researched in ways that went beyond the traditional Western dichotomy. Fortunately, many feminist and postcolonial anthropologists were already working with and writing about this issue. One of those was Kamala Visweswaran, a cultural anthropologist by training who is now a professor in the Ethnic Studies department at UC San Diego.

Fictions of Feminist Ethnography was Visweswaran’s first book, a collection of essays exploring feminist theory and practice in ethnography. While her discussion of the potential nature and textual forms of feminist ethnography was useful, it was her theorizing about the nature of fieldwork and homework that gave me a piece of theoretical foundation that I use to this day: Viswesaran linked the decolonization of anthropology with the notion of homework,  an “anthropology in reverse’ that speaks “from the place one is located’ (1994, 104).

I have argued for the convergence of two distinct epistemological shifts, one where gender ceases to hold the center of feminist theory, and one where the field fails to hold the center of anthropology.   One shift signals the failure of feminist thinking, and the other, the failure of ethnography.   Both shifts, I believe, mark decolonization as an active, ongoing process — incomplete, and certainly not one to be memorialized as past historical moment…if I have strategically theorized home in order to unearth the hegemonic “field’ of feminist anthropology, I also recognize that field and home are dependent, not mutually exclusive, terms, and that the lines between fieldwork and homework are not always distinct (1994, 113).

As this quote illustrates, her arguments were highly theoretical – broad, somewhat abstract, and academic — but her core notion, that research from a place of belonging (or partial belonging) was not just a legitimate, but a necessary anthropological endeavor, helped me understand my place and has continued to help me as I work with students who are doing their own homework of some kind.

So, for your research or project, in what ways are you doing homework? In what ways are you doing fieldwork? Does it help you to think about your research as homework instead of fieldwork? Do you think it would help you explain your work to others? If so, you have a little piece of theory that supports your approach to your own work and places you within an academic tradition. Congratulations!

Next up in Theoretical Musings:

This particular theoretical idea deals with positionality — the ways in which our culture, gender, class, ethnicity, and locations in time and place influence how we understand the world. It falls under epistemology, the branch of philosophy that is concerned with theories of knowledge. In terms of research paradigms, epistemology looks at the nature of the relationship between the knower and what can be known. Establishing an understanding of your relationship to your research is important, but it (usually) will not be the only theoretical perspective you need for your work. For example, you might need to decide whether to focus on “needs’ or “assets’ for a community development project and find a framework that explains and organizes your approach. For our next installment I will look at two different types of assets based theoretical approaches, Amartya Sen’s Capability Approach and Cordelia Flora and Jan Flora’s Community Capitals Framework.

[i] Twenty-four years later her ideas still resonate within feminist anthropology circles, as this 2018 post in Anthropology News attests.

[ii] As Western academic knowledge is often presumed to be.

Fictions of Feminist Ethnography can be read online by UAF students through the Rasmussen Library website.

Visweswaran, Kamala. 1994. Fictions of Feminist Ethnography. Minneapolis: University of Minnesota Press.

 

Introducing “Theoretical Musings”

Any student who has taken one of my classes knows that I love theory and think they should love it to. And what’s not to love? Theories — your own, disciplinary theories, knowledge paradigms —  are foundational for our research and praxis in this world.  Most students, though, don’t love theory. They often find it clunky and confusing. It’s hard to see why you need to have a theory when you just want to ensure your village has access to quality food. But, how you approach that problem depends on your theory. For example, food security theory and food sovereignty theory are two different approaches to understanding and resolving issues of food insecurity.[1] Food security theory emphasizes physical and economic access to safe, nutritious, and affordable food and looks primarily to market forces to provide that access. Food sovereignty theory arose from the activist group La ViaCampesina (The Way of Peasants), an international farming and peasant movement, and emphasizes the right to maintain and develop local capacity for a nation or area to produce its own basic food needs. Which one fits with your ideas about maintaining and enhancing community food supplies? And, theory doesn’t just help you articulate your perspective on your issue; it also allows you to enter into broader conversations in academia and elsewhere and see how local issues and concerns fit into global contexts.

Trying to encourage students to enjoy theory as I do has led me to think back on all of the times a theory has changed or enhanced my way of thinking about an issue. Certain quotes and perspectives come back to me again and again. Through a series of posts on “theoretical musings’ I am going to share these quotes and theories that have guided me in academia and in life and I hope other faculty will join me in sharing the quotes that have guided them as well. . First up from me will be a post on Kamala Viswesaran’s Fictions of Feminist Ethnography.[2] Look for it soon!

[1] For a brief discussion of food sovereignty theory check out this entry — https://globalsocialtheory.org/concepts/food-sovereignty/ —  at the site “Global Social Theory.’ The site is organized by Gurminder K. Bhambra, Professor of Postcolonial and Decolonial Studies in the School of Global Studies, University of Sussex. Professor Bhambra is co-editor with Dalia Gebrial and Kerem Nisancioglu of Decolonizing the University (Pluto Press, 2018).

[2] Kamala Visweswaran, Fictions of Feminist Ethnography (Minneapolis: University of Minnesota Press, 1994).