All posts by Nadeen Thomas

SAE Program of Events at AAA/CASCA Vancouver

The 2019 AAA/CASCA events at Vancouver are for all of us: presenters, organizers, prize-winners and prize-givers, and those who are just there to soak up the ideas, atmosphere and to meet old friends and new, especially at Café Europa, which has become an SAE institution. Jack Murphy (Gettysburg College, Program Chair), and Dace Dzenovska (U. of Oxford, Program Chair-Elect), have put together a wonderful set of events, which we are listing below. Please join us; all are warmly welcome.

Highlights:

The 2019 William Douglass Distinguished Lecture will be given by Jeanette Edwards (Manchester) and is titled, Fault Lines: Europe, Brexit and Anthropology

Thursday November 21 at 8:00 PM – 9:30 PM, Pan Pacific Vancouver Hotel, Cypress Suite.

Café Europa will follow directly after the Douglass Lecture. This is an informal event designed as an opportunity to sit down and engage in a discussion with our invited speakers over a complimentary glass of wine and a bite to eat.

Thursday November 21 at 9:30 PM – 10:30 PM, Pan Pacific Vancouver Hotel, Cypress Suite.

Our Invited Session this year is Shifting Landscapes, Change of Scenery: Space, Place and Struggle in Narratives of Mobility, chaired by Helena Wulff (Stockholm University), and includes presentations by Noel Salazar (Leuven), Vered Amit (Concordia), Ayse Caglar (Vienna), Deborah Reed-Danahay (Buffalo) and Simon Coleman (Toronto).

Friday, November 22, 2:00 PM – 3:45 PM, Room 114, Vancouver CC West

Our Panels this year address some of the most pressing issues in contemporary Europe, including the rise of the new right and populism, migration and refugee issues, solidarity, contested boundaries, territorialization and more. See the list below for more details.

  • Round Tables at Café Europa, put together by our current Program Chair-elect Dace Dzenovska, will be “Environment and Organic Sovereignties”with Guntra Aistara (Central European University, Hungary/Austria), “The Politics and Practices of Reproduction in Europe” with Nancy Kovalinka (National Distance Education University, Spain), “Debt and European Politics of Temporality” with Gustav Peebles (New School for Social Research, USA), “The Afterlife of Crisis?” Kristín Loftsdóttir (University of Iceland, Iceland), “Migration: A Roundtable” with Dace Dzenovska (University of Oxford, UK) and Sarah Green University of Helsinki, Finland), standing in for Elena Popa (Indiana University, USA), “On Sovereignty and Agency” with Rebecca Bryant (Utrecht University, the Netherlands), and “Graduate Student Paper Prize” with Jacquelyn Greiff (University of Pennsylvania, USA) and Michele Bianchi (University of Calgary, Canada).
  • The William A. Douglass Prize in Europeanist Anthropology for this year’s best book contribution to the field of European Anthropology will be announced at Café Europa, as well as announcing this year’s winners of the Graduate Student Paper Prize.
  • And don’t forget to collaborate with your colleagues. All members are warmly invited to our annual Society for the Anthropology of Europe Business Meeting – which introduces The SAE Brief Debate. There is a lot going on with/in/on/about the concept of Europe at the moment; in addition to discussing the technicalities of what the SAE did last year and plans to do next year, we will introduce the The SAE Brief Debate, which provides the chance for members to chat in 20 minutes about anthropology’s engagement with Europe, and what the SAE can do to develop its work and collaboration with colleagues in this field. This will encourage us to be efficient with the admin and get on with the interesting things. Do come, and be part of the debate.

Friday, November 22, 12:15 PM – 1:45 PM, Room 306, Vancouver CC West

SAE Panels and Programs

Wednesday, November 20

The Post-Anthropological: Convergences across Museums, Art, and Colonialism (co-sponsored with the Council for Museum Anthropology), 4:30-6:15 p.m.

Room 116, Vancouver CC West

 

Thursday, November 21

Executive Board Meeting, 8-9:45 a.m.

Terrace, Fairmont Waterfront Hotel

 

Contested Boundaries in 21st-Century Europe, 8-9:45 a.m.

Room 206, Vancouver CC West

 

Two Years Later: Cycles of Hatred and Rage: Right-Wing Parties in Europe and the U.S., 10:15 a.m. – 12:00 p.m.

Room 15, Vancouver CC East

 

Volunteering Compassion and Solidarity: Creating Inclusive Climates for Migrants and Refugees in Europe, 2-3:45 p.m.

Room 205, Vancouver CC West

 

Humanitarian Entanglements: Refugees, Asylum Seekers, and Relationships of Care in Europe (co-sponsored with the Society for Psychological Anthropology), 4:15-6:00 p.m.

Room 103 and 104, Vancouver CC West

 

William A. Douglass Distinguished Lecture by Professor Jeanette Edwards, 8-9:30 p.m.

Cypress Suite, Pan Pacific Vancouver Hotel

 

Café Europa, 9:30-11:00 p.m.

Cypress Suite, Pan Pacific Vancouver Hotel

 

Friday, November 22

Danish Mosques: Significance, Use and Influence, 8-9:45 a.m.

Room 209, Vancouver CC West

 

Publishing Strategies for Grad Students (That Your Advisor Doesn’t Know), 10:15 a.m. – 12:00 p.m.

Room 8, Vancouver CC East

 

SAE Business Meeting, 12:15-1:45 p.m.

Room 306, Vancouver CC West

 

Shifting Landscapes, Change of Scenery: Space, Place and Struggle in Narratives of Mobility (invited session), 2-3:45 p.m.

Room 114, Vancouver CC West

 

Saturday, November 23

Negotiating Difficult Pasts in the European Context, 8-9:45 a.m.

Room 210, Vancouver CC West

 

Fashioning Sameness and Difference in European Spaces, 10:15 a.m. – 12:00 p.m.

Room 210, Vancouver CC West

 

De- and Re-Territorialization in Metropolitan France, 2-3:45 p.m.

Room 216, Vancouver CC West

 

Mobile Solidarities: Thinking about Migration through Kinship and Indebtedness, 4:15-6:00 p.m.

Ballroom B, Vancouver CC East

Finally, take a moment to like our page on Facebook and to follow us on Twitter.  As the 2019 AAA meeting draws closer, we’ll keep you updated regarding SAE’s meetings, panels, and special events including Café Europa, book prize announcements, and the 2019 William Douglass Distinguished Lecture.

For questions about SAE social media, please contact Vasiliki (Vaso) Neofotistos at [email protected] and Dana Johnson at [email protected]

For questions about the 2019 SAE Program, please contact Jack Murphy at [email protected] and Dace Dzenovska at [email protected]

Looking forward to seeing you at the AAA annual meeting in Vancouver next week!

On behalf of the entire SAE team,

Warmest wishes,

Sarah Green

President, Society for the Anthropology of Europe

The Moon as Metaphor in Migration Research by Elizabeth L. Krause

Chinese migrants are influential players in the Made in Italy fashion sector. They are also perceived as unfamiliar and alien, inauthentic producers of uniquely “Italian” merchandise.

I figure I was seven years old when Apollo 11 landed on the moon. I remember being at my neighbors’ house, sitting on their oval braided rug, watching the small-screen TV. I can still picture those fuzzy black and white images of the spacecraft and astronauts. Neil Armstrong uttered his famous words: “That’s one small step for man, one giant leap for mankind.” I get chills when I replay that moon landing on the internet.

Chinese New Year in Prato, Italy
Youths run through the streets of the historic center in Prato, Italy, during the dragon parade of Chinese New Year festivities. Agnese Morganti

Those chills serve as a sensory sign of what that moment represented: crossing into a new frontier. I imagine my young self’s view of the event was as ordinary as it was extraordinary. The world was full of possibilities. I had just been inducted into a neighborhood gang called Young Rebels, with three painful punches to my right arm, and I had just experienced my first kiss with a boy after our group had wrapped up a game of high jump, sitting at sunset on an old striped mattress intended to soften the fall.

Decades later, that same frontier would soften the landing of a metaphor that referenced an “alienated” supply chain. Indeed, the moon landing came to mind a few years ago while conducting research on migration in Europe with a transnational team. At times, the fieldwork seemed close to science fiction: Chinese migrants had become prominent players in the Made in Italy fashion sector in greater metropolitan Tuscany. These stranieri owned and operated 5,230 firms in Prato, according to Chamber of Commerce data. They spoke of “spiritual insistence” related to the pursuit of becoming entrepreneurs. Who would have imagined such a scenario during the late 1960s era of economic boom and labor struggles?

In December 2012, a fire in the Chinese-operated Teresa Moda factory killed seven immigrant workers, transforming the city into a dystopic post-human rights center of globalization. The tragic event propelled politicians from the far right and center left to join together and claim they cared about migrant rights and well-being. Their solution was to recruit Italians as health inspectors to intensify surveillance of factory safety conditions.

One evening about a month later, in January 2013, my research collaborator invited me to attend an after-party for Pitti Uomo, one of the most important trade shows in men’s fashion. The big event, held in Florence, reported record numbers of buyers, sellers, and visitors. Light shows and Renaissance palaces served as amnesiac elixirs for the global labor behind all those handsome clothes.

The private party took place in a boutique menswear store in a hip neighborhood of Florence. Johnny, the owner, had managed to keep a step ahead of many other Italians who had left production in light of intense global competition. We eventually would visit his small sweater factory in the Medici hills outside Prato. He insisted that he employed only Italian workers except for one phase of production—ironing. He told us that Italians no longer did that work. He spoke about the challenges in the sector and mused about the future. “What would happen if all the Chinese people in the world went to the moon?” he asked. I was taken aback. I did not know what to make of the moon comment. His tone was matter-of-fact. Why the moon? Why could or should they leave the earth? The remark resonated not only as a troubling thought experiment—one with echoes of mass deportation—but also as a radical metaphor of alterity.

The moon stands for other worlds and hence otherness. Migrants are constantly positioned as others in everyday language. Migrants are racialized as others. As non-citizens, they are also doubly otherized: they legally do not “belong.” Temporary pathways may provide belonging through state-sanctioned documents such as residency permits, which require that the “aliens” and their children have ongoing, tense, and anxiety-producing encounters with the state.

The moon comment also points to the centrality of Chinese workers in the fashion industry and raises questions about the consequences that their sudden disappearance would have for the flow of goods, for the very mechanisms of the market.

The context of Chinese immigrants in Italy and the hegemony of global supply chains got me thinking about the complexities of value, of the earthly world, of social worlds, and of other possible worlds—utopic and dystopic.

n my book Tight Knit, I argue that the value of the Italian brand is rooted in historical sentiment that is deeply bound up with the myth of continuity with the Renaissance. Having Chinese making the Made in Italy, whether fast fashion or luxury brands, strikes many people as strangely inauthentic. Such a reaction suggests a sense of being unmoored from the familiar. It is akin to the strange feeling one gets when witnessing astronauts float around on the surface of the moon given the absence of gravity.

Migration is not new to greater metropolitan Tuscany. Postwar migration has included regional, national, and transnational movements of people to its cities, as Massimo Bressan and Sabrina Tosi Cambini recount in their ethnographic research on the factory city. A first phase of migration came on the heels of World War II, as peasants abandoned the Tuscan countryside to throw off the shackles of patriarchal power but retain relations steeped in reciprocity and communitarian experience. A second phase occurred during the boom of the 1960s, as migrants from Italy’s Deep South left behind agriculture, bringing southern habits and dialects, and experiencing discrimination as they sought housing and employment. In a third phase, especially since the 1990s, transnational migrants have come onto the scene. The majority originates from China, with most born in the city of Wenzhou in Zhejiang province.

As with much popular discourse about immigrants, alien metaphors abound. Common framings point to profound feelings of alienation. The moon comment seemed par for the course when considered alongside such sentiments. Some viewed the Chinese as outright occupiers who did not care about Italian culture, history, or art, let alone the environment or labor rights. Other Italians recognized the Chinese migrants as dwelling in a similar structural niche. “I cinesi siamo noi—We are the Chinese,” one retired Italian sweater maker told me in reference to long work days—“20 hours, 18 hours, 16 hours”—and intensive flexibility in the context of localized outsourcing in the 1980s and 1990s until closing his shop in early 2000. Similarly, one Chinese migrant woman described how the cut-and-sew work was laborious: “Staying here, people tend to become more apathetic, always doing the same thing, always the same, they don’t have changes. Most people have this sensation, that staying here stiffens the brain.”

My brilliant astronomy friends remind me that the space program generated a lot of innovation, from high-tech fibers to observational systems. This includes the recent networked telescopes that captured the first image of a black hole. From the perspective of changing lifestyles, the program may seem like it mostly petered out. Trips to the moon did not become a regular thing. Humans did not set up space colonies on the moon or elsewhere. Space suits did not become fashionable. Nevertheless, the moon landing remains deeply significant as a metaphor for alterity and possibility.

Connecting migrants and the moon serves as a reminder for anthropologists to tune into myriad encounters with possibility and alterity, particularly those forms that serve as tactics of othering under the guise of metaphoric softening. How often do clever phrases, side remarks, or jokes cover up deep-seated xenophobic sentiments? Just like an old mattress might soften a fall, so too can a fresh metaphor soften a racist slur. As powerful turns of phrase that construct discourses, such metaphors may lighten the landing of thought experiments. In reality, their deployment exists within a constellation of troubling ways to sustain migrants as cultural aliens.

Elizabeth L. Krause is professor of anthropology at the University of Massachusetts Amherst and author of Tight Knit: Global Families and the Social Life of Fast Fashion (2018).

Originally published as: Krause, Elizabeth L. 2019. “The Moon as Metaphor in Migration Research.” Anthropology News website, July 12, 2019. DOI: 10.1111/AN.1208