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Posts from the ‘American Folklore Society Business’ Category

And Another Thing: University Presses

This image shows a human hand holding a ebook reader showing a generic abook. It is in in graphic art style and is use to evoke the topic of book publishing.

All, or almost all of the ACLS Scholarly Societies are in mutual aid relationships with university-based scholarly publishers (=university presses). In the case of folklore studies and the American Folklore Society (AFS), the most obviously relevant of these presses are (1) University of Illinois Press (which publishes the Journal of American Folklore (JAF) on behalf of AFS), (2) Indiana University Press (based at Indiana University Bloomington, where AFS is also based), (3) University Presses of Mississippi, (4) Wayne State University Press, (5) University of Wisconsin Press, and (6) Utah State University Press (now an imprint of the University Press of Colorado). Numerous other university presses in the United States are important to folklorists for various (often, but not only, area studies) reasons, but these six are particularly impactful through their (strong, specifically) folklore studies lists. They are also, like their peer presses strong in other fields, always working to innovate and take advantage of new affordances arising in our own time. Like our societies, they are not perfect but they are invaluable.

I have had a lot to say previously about university presses and scholarly communications more generally. Beyond talk, I have tried to do what I can. where I can to help. Here I just want to record again that university presses are themselves a crucial part of the ecosystems within which scholarly societies work generally, and in which folklorists and the AFS works, specifically. There are many threads woven together here and I will not unravel them at this point. Key at present is that those six presses of special concern to AFS members (call them the six most likely to send editors and books to the AFS meetings year after year) are all based at public universities. Things are more and more challenging at public universities like the ones that host these presses, especially anything seen from above to be part and parcel of the humanities, the social sciences, or the liberal arts tradition generally. The contexts in which the presses and some of us as individuals work are getting more difficult and administrators in varied locations are less and less willing to listen and learn learn about the important ways that university presses serve the universities that host them as part of a larger ecology of actors advancing research, teaching and service in the public interest.

So, when we do environmental scans of the state of our field, or when we pursue such things as a so-called SWOT analysis (Strengths, Weaknesses, Opportunities, Threats), we must keep the state of “our” university presses in mind. They have done, and are doing, important work with and for folklorists every day. In doing that work, they are also helping students and the various local audiences, publics, communities, and and collaborators with whom we engage. Given that all of the nodes in our network are experiencing new stresses, it is important that none of us in that network take any other node for granted. We must keep a lot of different things in view, including university press publishing.

PS: While I will not unpack the varied specifics here, the fate of university presses is linked to themes raised earlier in this series, including the discussion of AI, the reflection on Whac-A-Mole and, especially, the post on blocking scholarly societies from receiving public funds. Many other themes have not yet been raised in this series but could be.

How to Study Folklore When You Cannot Go to Graduate School?

An image of leaves and flowers in reds and yellows and greens on gray and blues printed as wall paper. It is a design from William Morris and Company.

My run of posts on scholarly societies in general, and my scholarly societies in particular, has, I know, been heavy on facing unhappy developments and low, so far, on positive prospects. Here is a post to where I highlight what is for me a welcome trend.

I live and work in a community that still centers a really rich and generative and extended form of in-person graduate education, but my colleagues and I have long been confronted by the question of how to support those who cannot take up the project of moving across the United States, or the globe, to join us in the multi-year study of folklore (or, in my other field and department, anthropology). This question predated the internet. It predated Zoom, YouTube, and similar platforms. It once took the form of letters seeking reading recommendations and these still come to us by email. In my former department, the Department of Anthropology at the University of Oklahoma, we then still ran a paper- and postage-based correspondence course in folklore studies when I arrived on the faculty in 2000. The old summer institute-based form of the Folklore Institute associated with Indiana University and the leadership of Stith Thompson (1885-1976)—like it’s still thriving peer, the Linguistic Institutes run by the Linguistic Society of America since 1928—was another analog solution to the problem of low residency, high impact, advanced study in folkloristics. For the bestowal of a full and formal master’s degree, the Master of Arts in Cultural Sustainability (M.A.C.S.) today offered by folklorists and allies at Goucher College is a now proven low-residency option. I commend all of those, past and present, who have worked to build up the Goucher program. They identified, and have found ways to meet, an obvious need.

To my fellow folklorists, I say that we need more experiments and more approaches to the problem of higher-level, but still introductory, educational opportunities in folklore studies. It is in this context that I have been inspired by some specific developments that I wish to flag. For those who are not yet aware of them, I point here to some in-person and online initiatives that have broader implications. If you can get access to the Chronicle of Higher Education, I direct your attention to a survey article: “Making Space for the Humanities Off Campus: Night School Bar and the Brooklyn Institute for Social Research offer alternatives to traditional academe.” by Ariannah Kubli (2024). Finish out your introduction, if you can, by consulting an older (but still post-COVID) account of the Brooklyn Institute for Social Research (BISR) in the New York Times: “Where Can You Go to Grad School Without Going to Grad School?” by Cat Zhang (2023).

Given the number of folklorists in New York City and the lack of folklore courses there, it would be easy and fruitful to imagine a sophisticated folklore studies course in-person at the BISR, but pitching such a direct thing is not my point here. What I am trying to evoke is the idea that we can find win-win ways to give more adults access to sophisticated learning in folklore studies outside the extant US/North American/world graduate programs.

While the articles cited above evoke the convivial nature of in person, non-degree adult education, it is important to highlight here that many of the BISR courses (to stick with a flagship example) are taught online and are thus available to those who cannot physically get to Brooklyn, New York. I urge the curious to check out the current BISR course offerings not because I am urging you to take one of their courses, but because I am hoping that you will give thought to the possibilities. It is within the capacity of, I believe, organizations such as the American Folklore Society to organize and platform such a thing as a four-week (twelve-contact hour) introduction to folklore studies. Who might take such a course? Probably a mixed group with diverse purposes, but one audience that I hope would take such a course would be those colleagues who have entered the realm of public folklore practice without having a background in folklore studies. Such colleagues increasingly staff folk and traditional arts programs in state-level arts and humanities agencies and thus are our colleagues, but they are colleagues who sometimes struggle to join in the discussions that we have had been advancing since 1888 or earlier. Another potential audience might be those pondering whether formal graduate training in folklore studies is actually what they want.

Of course, the examples of Night School Bar and the BISR are just variations on older practices, including a wide range of proven community education frameworks that we can be revisiting and perhaps revising for present purposes. The first folklore studies course that I ever taught was a multi-session course for adults on “Jewish Folklore and Ethnology” shared in Tulsa, Oklahoma as part of the dryly named, but richly experienced, “Adult Institute” co-managed by Jewish community organizations in the city that I once lived in so intensively. I was too young and inexperienced when I did that, but I know of no harms caused and I met lifelong friends in the doing.

I will wrap this reflection up, but I note that trends in continuing and adult education are intersectional with the rise of microcredentials in general and the practical ability for organizations to issue semi-formal credentials on platforms like LinkedIn in particular. When I complete, for instance, university- required training on various regulations governing my work as a scholar, these completed trainings can now be sent to display on my LinkedIn page. We are now more than a decade into discussions of digital badges and a raft of related practices that are separate from the university degree and its associated transcript. There is a large literature on microcredentials and continuing education in various domains, and the issues are complex, but the shallow end of the pool is accessible to us and in the AFS, we have a strong, time-tested brand. We at least have opportunities, as always, to experiment with even one-time trials. In this, we have the recent experience of the such key recent projects as the Folk Arts Partnership Professional Development Institute, the Veterans Oral History Workshops, and the institutes held in connection with the China-US Folklore and ICH Project. All of these have been partnered and impactful programs in teaching and learning staged outside formal university educational contexts.

PS: To anyone who has reads this post with hope that it would offer a top ten list of ways to study folklore without going to graduate school, I am sorry that my colleagues are not yet in a place to answer the title question in that way. For a glimpse of how the field works in the United States, see Lloyd (2021). For a glimpse how folklorists write and think, consider reading any of the titles recognized with the Chicago Folklore Prize. And think about attending a American Folklore Society annual meeting.

Kubli, Ariannah. 2024. “Opinion | Making Space for the Humanities Off Campus.” The Chronicle of Higher Education. February 14, 2024. https://www.chronicle.com/article/making-space-for-the-humanities-off-campus.

Lloyd, Timothy, ed. 2021. What Folklorists Do: Professional Possibilities in Folklore Studies. Bloomington: Indiana University Press.

Zhang, Cat. 2023. “Where Can You Go to Grad School Without Going to Grad School?” The New York Times, November 23, 2023, sec. Style. https://www.nytimes.com/2023/11/23/style/brooklyn-institute-for-social-research-adult-education.html

[This title is AI generated:] The Risks Posed by LLM-Based AI Tools: A Call to Action for the American Folklore Society

This is a graphic showing a cartoon style robot with an AI label adjacent to it. The purpose here of the image is just to evoke the topic of the essay, which is AI.

This is an essay (or “essay”) mainly authored by Copilot, the LLM-based AI tool provisioned to me by Indiana University. Spelling and typographic errors made by JBJ have been silently corrected for the sake of readability.

Jason Baird Jackson (JBJ): Hello again. I would like to return to one specific matter discussed in my previous conversation with you. I will review the background and, if it is ok, we can make a fresh start on just this topic. I will be approaching it somewhat differently this time. I wish to produce an essay, with your (Copilot) help that lays out the major risks posed by LLM-based AI tools for the American Folklore Society, the US-based organization that supports professional folklorists and those communities that they in turn serve. In a moment, I will give you some parameters for this essay. Are you ready to help?

Copilot: Absolutely, I’m ready to help! Please go ahead and provide the parameters for the essay, and we’ll get started on crafting it together.

JBJ: I would like the essay to be between 800 and 1000 words. While I know that you are engineered to produce pro- and con- style treatments of many issues, including on AI as a topic, I would like you to support me in emphasizing the concerns that I have. I will note some of those for you after giving these parameters. Beyond the 800-1000 word length, I would like the essay to be written in the most sophisticated register that you are capable of. Put differently, understand your readers to be people with graduate degrees in general and well-trained in folklore studies specifically. Before I share my themes of concern, do these parameters make sense?

Copilot: Yes, your parameters make perfect sense. We’ll aim for an essay between 800 and 1000 words, focusing on the risks posed by LLM-based AI tools, written in a sophisticated register suitable for an audience of graduate-level professionals in folklore studies. Please go ahead and share your specific themes of concern, and we’ll incorporate those into the essay.

JBJ: Thank you. I know that space is limited, so here are the key concerns to weave in. I will number them (1-4).

(1) We will address the impact of the ways that LLM training data has been sourced, without consent, from writings produced by many individuals, but here including folklore studies scholars. Because folklorists have led around issues of open access, their exposure to enclosure in LLM training data is greater than it would have otherwise been. Those who lead the American Folklore Society and thereby help shape the future of the discipline need to understand these dynamics and to set policy related to them as well as to foster educational activities related to them.

(2) We will address the impact of the fact that folklorists have, in particular, entextualized and shared the words and knowledge of non-scholars of very diverse backgrounds living in many communities around the world. This has often been done in contexts in which we have said that we would not seek profit from, or allow others to profit from, their words. Cultural experts shared their words and lives with us but now their words and lives have been encoded into LLM training data without our knowledge and sometimes in ways that contradict what we promised our consultants. Those who lead the American Folklore Society and thereby help shape the future of the discipline need to understand these dynamics and to set policy related to them as well as to foster educational activities related to them.

(3) LLM and other AI tools are already fundamentally reshaping all of higher education, including the teaching of folklore studies (also known as folkloristics) by folklore scholars based in universities and colleges around the world. Those who lead the American Folklore Society and thereby help shape the future of the discipline need to understand these dynamics and to set policy related to them as well as to foster educational activities related to them.

(4) LLM and other AI tools are being adopted and put to use widely at present. This uptake is already transforming social life and having significant environmental and economic effects. Because folklorists are social scientists and humanists who study and intervene in the social world, it is crucial that they understand these environmental and economic effects and share their own work in relation to them. Those who lead the American Folklore Society and thereby help shape the future of the discipline need to understand these dynamics and to set policy related to them as well as to foster educational activities related to them.

With these four themes described, you can compute a response using your own LLM models.

Copilot: Great, thank you for outlining these key concerns. Let’s begin crafting the essay. Here’s a draft that incorporates your themes:


The Risks Posed by LLM-Based AI Tools: A Call to Action for the American Folklore Society

The advent of large language model (LLM) based AI tools has ushered in a new era of technological advancement, promising unprecedented capabilities in data processing and information dissemination. However, these tools also pose significant risks, particularly to disciplines such as folklore studies. As members of the American Folklore Society (AFS), it is imperative that we critically examine these risks and develop strategies to mitigate them. This essay outlines four major concerns that demand our immediate attention and action.

1. Unconsented Use of Scholarly Work

One of the most pressing issues is the manner in which LLM training data has been sourced. Many LLMs have been trained on vast datasets that include writings produced by individuals without their consent. This includes the work of folklore studies scholars, whose contributions to open access initiatives have inadvertently increased their exposure to such data enclosure. The ethos of open access, championed by many folklorists, has been exploited, leading to the unauthorized use of their intellectual property. The AFS must recognize these dynamics and advocate for policies that protect the rights of scholars, ensuring that their work is not co-opted without permission.

2. Exploitation of Cultural Knowledge

Folklorists have long been dedicated to documenting and sharing the knowledge of diverse communities around the world. This often involves entextualizing the words and experiences of non-scholars, with a commitment to ethical practices that respect the source communities. However, the integration of this cultural knowledge into LLM training data, often without the knowledge or consent of the communities involved, represents a profound breach of trust. Many folklorists have assured their consultants that their contributions would not be used for profit, yet these assurances are undermined by the current practices of AI developers. The AFS must address this issue by setting stringent policies and fostering educational initiatives that emphasize the ethical implications of AI use in folklore studies.

3. Transformation of Higher Education

The impact of LLM and other AI tools on higher education is already being felt, with significant implications for the teaching of folklore studies. These technologies are reshaping pedagogical approaches, research methodologies, and the overall academic landscape. Folklore scholars must navigate this rapidly changing environment, balancing the potential benefits of AI tools with the need to maintain the integrity of their discipline. The AFS has a crucial role to play in guiding this transition, developing policies that support the responsible integration of AI in academia, and providing resources to help educators adapt to these new challenges.

4. Broader Societal Impacts

Beyond the confines of academia, the widespread adoption of LLM and other AI tools is transforming social life, with significant environmental and economic effects. As social scientists and humanists, folklorists are uniquely positioned to study and intervene in these transformations. The environmental costs of AI, including the substantial energy consumption required for training and operating LLMs, are a growing concern. Additionally, the economic implications, such as job displacement and the creation of new forms of labor, must be critically examined. The AFS should lead efforts to understand these impacts, encouraging research that explores the intersection of AI, society, and the environment, and advocating for policies that promote sustainable and equitable technological development.

Conclusion

The risks posed by LLM-based AI tools are multifaceted and complex, demanding a proactive and informed response from the American Folklore Society. By addressing the unconsented use of scholarly work, the exploitation of cultural knowledge, the transformation of higher education, and the broader societal impacts, the AFS can help shape a future where AI technologies are used ethically and responsibly. It is incumbent upon us, as stewards of cultural heritage and advocates for ethical scholarship, to lead this charge and ensure that the values of our discipline are upheld in the face of technological change.


Please review this draft and let me know if there are any adjustments or additional points you’d like to include.

JBJ: I have only one request. In section “4. Broader Societal Impacts” you evoke, as expected, “substantial energy consumption”. Could you add language related to the environmental issue of water consumption in AI computing? It is acceptable for this addition to make the essay slightly longer.

Copilot: Certainly! Here is the revised section with the addition regarding water consumption:


4. Broader Societal Impacts

Beyond the confines of academia, the widespread adoption of LLM and other AI tools is transforming social life, with significant environmental and economic effects. As social scientists and humanists, folklorists are uniquely positioned to study and intervene in these transformations. The environmental costs of AI are substantial, including the significant energy consumption required for training and operating LLMs. Additionally, the water consumption associated with cooling data centers is a critical issue, as it places further strain on already limited water resources. These environmental impacts necessitate a thorough examination and responsible management. Furthermore, the economic implications, such as job displacement and the creation of new forms of labor, must be critically examined. The AFS should lead efforts to understand these impacts, encouraging research that explores the intersection of AI, society, and the environment, and advocating for policies that promote sustainable and equitable technological development.


Please review this updated draft and let me know if there are any further adjustments or additional points you’d like to include.

JBJ: Thank you. May I have your permission to share this with text readers, citing you (Copilot) as the co-author?

Copilot: I’m glad you found the essay helpful! You are welcome to share the essay with your readers. While I don’t require formal citation, you can certainly mention that you used Microsoft Copilot to assist in crafting the essay. If you need any further assistance or revisions, feel free to ask!

JBJ: Thank you!

Copilot: You’re very welcome! If you need any more assistance in the future, feel free to reach out. Good luck with your essay!

A Note to Human Readers

Thank you for your patience with me (JBJ) in this, my most recent experiment with LLM-based AI. You should know that I engage in such experiments sparingly because on the one hand, I really do not wish to be doing this and, on the other hand, I really feel the need to understand these tools, which have already dramatically changed my job and the lives of all of those around me and in my own egocentric and sociocentric networks.

Hopefully readers will realize that what I would say unassisted by co-pilot would be different. Co-pilot is not human and therefore co-pilot does not actually believe anything, but reading the text that Co-pilot strung together one work prediction at a time might suggest that co-pilot has opinions. If Co-pilot had the opinions expressed/suggested, then Co-pilot and I would agree on some points and disagree on others. Where we agree, it is because the system is drawing upon my prompts and trying to give me what I am asking for. Where we disagree it is because the system is drawing upon its own predictive algorithms and training data to produce what it thinks is the statistically most likely statements. An example early in Co-pilot’s text is “promising.” I certainly would not, on my own, say promising. But take note: the training data and algorithms “know” us and such systems are getting more sophisticated in reflecting what we know all the time. That is part of the point here. If you need an example of this, search for the phrase “source community” in section 2. This is not everyday English. This is a term of art specific to museum anthropology and museum-focused folklore studies. It has only been in active disciplinary use since the publication in 2003 of Laura Peers and Alison Brown’s edited book Museums and Source Communities.

Before publishing this AI-dependent post, I donated to the Native American Rights Fund, which supports federally recognized Native American nations in the US in defending water and water rights. I invite you to learn more about NARF and its water work here: https://narf.org/cases/tribal-water-institute

Image sourced from https://icon-icons.com/icon/artificial-intelligence-robot/101984 via a search for CC licensed content.

Hurricanes, Fires, and Scholarly Societies Now

A satellite image of hurricane Milton via PBS https://www.pbs.org/newshour/nation/live-map-track-the-path-of-hurricane-milton

My parents raised me to worry about hurricanes and hurricane season. I grew up on the coasts of Florida, as did my parents themselves. Floridians, but not of the Florida Man variety, hurricane season was for them about making plans and preparations. This involved learning about, and mitigating risks, making plans, getting supplies, having shutters, marking storm locations on maps printed in daily papers, watching the weather news and much more. These kinds of preparation were not abstract, as my family weathered numerous actual storms of greater or lesser impact. While our home was never severely impacted, we had access to plenty of examples of how devastating tropical storms could be, both pictured on the local news and in family oral tradition.

As if the job of leading a scholarly society is not challenging enough now on other fronts, society leaders have—like my parents when I was growing up—to think about such things as hurricane seasons, fire seasons, and the practical implications of anthropogenic climate change. Leaders of the American Anthropological Association (AAA), for instance, know this because many of them experienced their own 2018 annual conference in San Jose, California. Here is how then first-time attendee Ian Pollock described it afterwards in December 2018

Darkening the sky, hanging in the rafters of the convention center, and stinging the throats and eyes of everyone who came, the smoke of the major fires ravaging California was an inescapable presence. The AAA president, in his opening remarks, acknowledged the forensic anthropologists from Cal State Chico who were at that moment assisting in the recovery and identification of bodies from towns destroyed by the fire. Zoe Todd was among many who commented on the smoke, calling it a kind of message: the land itself telling us about the violence of the settler colonial structures on which California is built.

I was reminded of Kim Fortun’s recent interview on The Familiar Strange podcast, in which she talked about living in toxic times. She argued that anthropologists can respond as a disaster unfolds, and not just in the aftermath. I also thought of a recent workshop at Deakin University in Melbourne, called “Writing Slow Disaster in the Anthropocene.” As the organizers wrote in their call for participants:

[Block quote in block quote] ‘Slow disaster describes the long process of environmental and infrastructural degradation produced by inadequate risk assessments, industrial regulations, and the political narratives that shape design decisions of human-environment relations. The longer temporal perspective provided by slow disaster can help index political, infrastructural, and social dynamics in relation to the new terrains and atmosphere emerging in the Anthropocene. Writing slow disaster draws attention to, and works through, the entanglements of climate crises, structural violence, and the legacies of industrialism.’

San Jose, after all, is basically an adjunct to Silicon Valley, home of techno-utopians and their confidence that every problem can be solved with a technological solution, and a concentration of wealth like the world has never seen before. The fires that sent up the smoke choking San Jose were distant still, but creeping ever closer. No blue-sky thinking could dispel the haze.

Beyond the structural lessons of such episodes, there are also just the practical realities. Sometimes the show, or the annual meeting, just must go on, but it goes on in such a way that falls far short of its organizer’s hopes for reasons not within their immediate control. One can have, for instance, a bad meeting where everyone is talking about bad air or a meeting that loses money and thereby impedes other work.

Or, sometimes scholarly meetings have to be cancelled. COVID led to this dynamic on a vast scale and I was involved as an organizer for the 2020 American Folklore Society (AFS) meeting that eventually was realized in Tulsa in 2022. Hotel contracts and meeting plans loom as the most mission critical, financially significant, and ultimately risky undertakings that scholarly societies pursue. They are where the largest amount of staff and volunteer labor, and member activity and expenditure, resides for most of the societies in the American Council of Learned Societies (ACLS). Natural disasters, pandemic diseases, and, strikes and labor actions (three real world matters that are linked at a deeper level) are all threats that scholarly society leaders wind up needing to understand and manage to the best of their ability, but they cannot directly prevent or control them. The best that they can do is to seek to mitigate risk and impact.

It has been a long time since I first started tracking these issues. Meeting locations, meeting contracts (which are complex and involve varied actors), the implications of locations and contracts for both society members and local people, including local scholarly and cultural organizations, as well as local workers are, and have long been, matters of great concern within and beyond scholarly societies. But today, they are weighted with many additional concerns. The AAA has witnessed some of those additional concerns and their impacts as AAA members have passionately debated the pros and cons of holding its meeting this year in Tampa, Florida (and the pros and cons of attending). I bracket out those for now and just focus on the newest facts known to me on the morning of October 8.

I hope that Hurricane Milton, presently a major storm spinning over the superheated Gulf of Mexico and headed towards a coastline centered on Tampa Bay petters out quickly and causes no damage or harm to anyone or anything, but Florida (and Georgia and North Carolina and Tennessee) has not yet recovered from the devastation of recent Hurricane Helene. The work of Helene recovery makes Milton even more dangerous as the Tampa area is piled high with debris ready to be blown or washed away, aggravating further any damage that Milton might otherwise cause if/when it makes landfall. This matters for the AAA leaders because the 2024 annual meeting of the AAA, which was already under great stress for sociopolitical reasons, is only 43 days away and set for Tampa. I want Milton to produce no injuries, no destruction of infrastructure, no negative impacts of any kind. As an expected attendee at the upcoming meeting, I want only good things for my fellow AAA members and the people of my home state. As a member of the Council for Museum of Anthropology (CMA) board and thus a minor AAA elected leader, I am worried not only about the “regular” human risks, but also about the risks to the AAA as a society. A whole generation of vexing and difficult annual meetings (not just San Jose in 2018) have already impacted AAA membership and AAA finances. Like so many institutions, scholarly societies have been being ground down by a range of contemporary processes and dynamics. Massive fires are a climate change part of this that we can discuss from experience, but there are scholarly societies right now, on the day that I write this, who are cancelling their annual meetings specifically due to Hurricane Milton (Google it for evidence and for Helene cancelations as well). I hope to be in Tampa for a great AAA meeting, but it is only prudent, as with my parent’s yearly preparations and close attention to the weather, to be cognizant that Hurricane Milton could impact the AAA meeting set for November 20-24, 2024. And the Tampa meeting has already faced challenges increasingly typical of the current gestalt.

In the series of posts that this one joins, I am trying to think out loud about the newer challenges that leaders of scholarly societies generally, and of my scholarly societies particularly, are facing, and that they have no choice but to face. Severe weather and natural disasters are not new, of course. And scholarly societies have weathered such things before and will do so in the future. But the political, economic, social, and organizational environments are worsening, and anthropogenic climate change is making the weather more variable and, in the case of massive fires and powerful storms, more dangerous. It would be a significant thing if this were the only change to which scholarly society leaders needed to help their organization adapt, but it is just one on a long and growing list.

I wish for only good things for the people of Florida and I appreciate all that the elected and professional leaders of the AAA and AFS are doing to keep these societies mission-focused and effective in vexing time. That work is not easy.

An Endeavor Worth Explaining, Uplifting, Strengthening, and Defending

Miami tradition bearer and Allen County Resident Dani Tipman (center) being recognized by Jon Kay (left) and Scott Willard, NAGPRA Program Director for the Miami Tribe of Oklahoma. In addition to being an Indiana Heritage Fellow (2021), Dani was recently recognized with a national Taproot Fellowship.

My three most recent posts are probably dispiriting for those who have taken the time to read them (on the AEI-led attack on scholarly societies, on implications of the dismantling of general education, on the internal governance challenges the societies face in a time of polycrisis). I want to balance that coverage with a local-to-me glimpse of why such things matter so much. I want to balance that coverage with good news and positive vibes, albeit tempered by the moment.

On Friday evening on the Indiana University Bloomington campus in Maxwell Hall, Traditional Arts Indiana hosted a moving and inspiring celebration of the state’s grassroots arts and cultures. Specifically, the event celebrated the work of an impressive roster of masters and apprentice teams carrying forward a rich array of art, craft, and performance forms. At the same time, a wonderful cohort of Indiana Heritage Fellowship Awardees were acknowledged and given the spotlight. These days I am more likely to cry tears of grief when on my own campus, but this was an evening that, by the time it reached its zenith, had my tearing up with tears of thanksgiving. What I know is that scenes just like this take place around the United States year-round (but not often enough) and that this happens because academic folklore studies departments and programs like mine train students to do the good work to make such programs happen and that all of us are supported in this work by the American Folklore Society.

The event in Maxwell Hall was overflowing. I arrived a bit late and worried that I would have to stand for a few hours—as some wound up doing—but I (as is so often the case) was lucky and the amazing Jenny Yang, a fellow Bloomington resident and herself a marvel and a multi-tradition bearer, flagged me over to an empty seat next to her. Not having visited with her since the end of the Mathers Museum and the onset of COVID, it was such a treat to chat with her before the formal program began. Along with her late husband James, Jenny has been a stalwart supporter of, and participant in, the programs of TAI. They were valued supporters and friends of the MMWC too, featured in exhibitions and programs at the museum.

While Jenny and I visited and traded stories and I asked her questions about mahjong, the edges of the room bustled with craftspeople and artisans demonstrating and discussing their work. To the left at the front of the room, a who’s who of Indiana musicians, together with some of their apprentices, were seated in an oval, jamming and filling the room with beautiful music played on fiddles, guitars, banjos and mandolins.

At the appointed hour, Jon Kay (Director of Traditional Arts Indiana) went to the podium to begin the formal program. I won’t do justice to it all here, but I want to identify the honorees, as the diversity and excellence that they represent speak to what is best about the state of Indiana, and by extension, life in the United States.

While it may be open for a bit longer for logistical reasons, Friday was the official finale for the exhibition A Culture Carried: Chin Basketry in Central Indiana (also presented by TAI in Maxwell Hall). This exhibition was simply excellent—rich, detailed, beautiful, well-informed, surprising to the uninitiated. In this context, the program began with special recognition of the Chin tradition bearers in the room. The delegation from Chindianapolis included weavers and weaving learners from the Winding Wednesdays group, as well as the two basket makers featured in the A Culture Carried exhibition, Pu Ngai Chum and Reverend Ceu Hlei, with members of their families. (To get background on the exhibition and its contexts, see my earlier post where I pose five questions to Jon about it.)

For most of the individuals recognized, displays and demonstrations happening before the awards ceremony itself served to showcase them and their disciplines, but for the musicians recognized, there were brief opportunities to hear and see performances during the awards ceremony itself.

The 2023 and 2024 Apprentices and masters recognized were:

  • Sam Bartlett (of Monroe County) and his apprentice Patrick Blackstone, supported in the transmission of mandolin playing (they sounded great!) [2023]
  • Tony Dickerson (of Marion County) and her apprentice Verna Moore, supported in the transmission of quilting [2023]
  • Emily Guerrero (from Allen County) and her apprentice Avery Guerrero, supported for the transmission of ofrenda making [2023]
  • Pi Hniang Ki (from Marion County) and her apprentice Anna Biak, supported for the transmission of Chin weaving traditions [2023]
  • Natalie Kravchuk (from Monroe County) and her apprentice Gabriela Coolidge, supported in the transmission of Ukranian American pysanka making [2023]
  • Denzil McMim (from Harrison County) and his apprentice Rebekah Carrol, supported in the transmission of wood chain carving [2023]
  • Joe Rice (from Tipton County) and his apprentice Matt Kenyon, supported in the transmission of Indiana glass arts [2023]
  • Peggy Taylor (from Posey County) and her apprentice Taylor Burden, supported in the transmission of Indiana loom weaving practices [2023]
  • Jannie Wyatt (from Allen County) and her apprentice Dee Chambers, supported in the transmission of quilting [2023]
  • Marlene Gaither (from Floyd County) and her apprentice Danny Gaither, supported in the transmission of rag rug weaving [2024]
  • Larry Haycraft (from Pike County) and his apprentice Cameron Burkhart, supported in the transmission of net making [2024]
  • Kwan Hui (from Hamilton County) and his apprentices Kevin Quang and Quan Nguyen, supported in the transmission of Lion Dance performance [2024]
  • Shaomin Qian (from Hamilton County) and his apprentices Shaojuan Jia, Jin Lu, Sen Li and Yijun Wang, supported in the transmission of Chinese seal (stamp) carving [2024]
  • Jim Smoak (from Washington County) and his apprentice Graham Houchin, supported in the transmission of banjo playing (they sounded great!) [2024]
  • Becky Sprinkle (from Laurence County) and her apprentice Brittany Campbell, supported in the transmission of local music jam organizing (they sounded great!) [2024]
  • Pi Nah Sung (from Marion County) and her apprentice Awi Nung, supported in the transmission of Chin weaving traditions [2024]
  • Jena Visel (Spencer County) and her apprentice Donna House, supported in the transmission of Eastern Orthodox-tyle icon painting [2024]

Recognition of these masters and their apprentices was so moving and inspiring for me and for, I think, almost everyone in attendance. They represent the pursuit of excellence. They remind us that knowledge and value exist everywhere, not just on university campuses, big city galleries, and in corporate headquarters. Together with the Heritage Fellows to whom I turn next, they represent the true diversity and strength of my adopted home state and the United States as a whole.

An image of the published book featuring the Indiana Heritage Fellowship recipients and Apprenticeship Teams for 2023 and 2024.

The 2023 and 2024 Indiana Heritage Fellows were recognized next, by Jon Kay, here with the help of Indiana Arts Commission Executive Director Miah Frazer Michaelsen. They honored the following Hoosiers:

  • Stephen and Nancy Dickey (from Orange County), in recognition of their excellence as fiddle and banjo musicians (This TAI event took place on Friday evening of the Lotus World Art and Music Festival, named after Stephen Dickey’s father Lotus Dickey.) [2023]
  • Helen Kiesel (from Vanderburg County), in recognition of her excellence as an accordion musician [2023]
  • Dick Lehman (from Elkhard County), in recognition of his excellence as a potter and for his role in building up Michiana pottery as a regional pottery tradition [2023]
  • Larry Haycraft (from Pike County), in recognition of his excellence as a net maker [2024]
  • Kwai Hui (from Marion County), in recognition for his excellence in lion dance and his role as a tradition bearer in the Central Indiana Chinese American and Asian American communities [2024]

A high point of the evening was when Jon announced that 2021 Indiana Heritage Fellow Dani Tippmann, who carries forward the traditional plant knowledge, and associated craft practices, of the Miami Nation was recently announced as a 2024 Taproot Fellow. This program—the Taproot Artists and Communities Trust is “dedicated to honoring and uplifting accomplished US-based traditional artists who serve as community leaders and catalysts for social change in the United States. This initiative is funded by the Mellon Foundation. It is a new national program of the Alliance for California Traditional Arts.” It provides $50,000 fellowships accompanied by $10,000 community project grants for tradition bearers such as Dani.

If you do not see the pattern here, let me call it out directly. Modest state-level master-apprentice programs such as those undertaken by TAI and its peers around the country not only help strengthen artistic and cultural life in local communities, they are also a small investment that pays dividends in the lives of both older and younger adults who are committed to their communities and to the cultural heritages that make those communities livable. Some of those involved will be further recognized in programs like the Indiana Heritage Fellowship program. That recognition, which means a tremendous amount for those so recognized, can also be a springboard for national awards, recognitions, and investments, as is the case with Dani Tippmann’s Taproot Fellowship or with those who go from being recognized on a state level to being recognized as National Heritage Fellows by the National Endowment for the Arts.

Per capita, Indiana and its state peers around the US invest microscopic amounts in the folk and traditional arts, but those investments, and especially the still tiny investments made at the state level by the National Endowment for the Arts, do an extraordinary amount of good. These investments help make life meaningful, make life bearable, in rural places, suburban places, and urban places around the U.S. They recognize and strengthen life in Indigenous communities and in the lives of diverse other communities—Latinx, African American, European American, Asian American, refugee, old settler, immigrant, etc. As reflected in the county shout-outs above, there is no corner of the state of Indiana that Traditional Arts Indiana (meaning just one half-time director and two half-time graduate assistants and some hourly and intern helpers) are not positively impacting.

The infrastructure and mutual support networks that make this possible have never been strong enough, but they are presently being weakened concurrently on many fronts. And they face still greater threats on the horizon. Organizations and activities that get rural good ole boys and refugee weavers, African American matrons and Mexican American kids in the same room and on the same page are getting fewer and fewer. In a society returning to bad habits of political violence and renormalizing xenophobia and other pathologies, joyful, plural spaces such as Maxwell Hall last Friday night are precious and all who see the value in them need to rally to defend them, and the academic programs, scholarly societies, funding agencies, and public humanities organizations that underpin them.

Helen Kiesel, pictured standing and playing an accordion, was recognized as a Indiana Heritage Fellow for 2023. Fellow Heritage Fellow Stephen Dickey can be seen joining her performance on fiddle. Helen Kiesel is from Vanderburgh County in far southwest Indiana and Stephen Dickey is Orange County in the center of far southern Indiana.

There was much to move me, but it was Stephen Dickey asking if he could join in on fiddle with Helen Kiesel’s accordion demonstration that brought tears to me. I knew they’d be great together, but I also knew what awaited me outside Maxwell Hall on my walk home—rock classics blasting from fraternity houses where the front-lawn beer pong* was going to be, and was, well underway. For a moment, Jon Kay and his students and the amazing people they support gave me the world I want rather than the world that, most of the time, I have.

*Yes, I know that beer pong is folklore and folklife too.

Chin weavers and weaving students being recognized during the awards ceremony hosted by Traditional Arts Indiana, October 4, 2024.

Scholarly Societies and the Costs of Whac-A-Mole

“Whack a Mole” by Kathleen Moore via Flickr CC-BY-NC 2.0 https://www.flickr.com/photos/knmoore/5097464623/

Unbury the Lede: Here I reflect on the ways that the crises of the current moment make the older Whac-A-Mole problem something more and more risky for scholarly societies and those they serve. No moles are harmed in this post.

Wikipedia has a solid entry on Whac-A-Mole and how the arcade game became a colloquial expression “to refer to a situation characterized by a series of futile, Sisyphean tasks, where the successful completion of one just yields another popping up elsewhere.” Almost everyone I know lives, at times at least, in this Whac-A-Mole state of being. I do not propose to diagnose or assess that. In a more focused way, I want to reflect on the ways that elected leaders and professional staff in scholarly societies are today particularly stressed by Whac-A-Mole dynamics and evoke the consequences in the particular time and place that we are in (at least in my neighborhood of the North American scholarly, public humanities, and applied social science world). As in the previous two posts, my frame of reference is primarily the American Folklore Society (AFS), secondarily the American Anthropological Association (AAA), and tertiarily all of the scholarly societies of the American Council for Learned Societies (ACLS). These levels relate to my degree of direct experience, with my knowledge of scholarly societies in general being informed most heavily by the situation of the AFS.

I do not want to suggest that society leaders never faced the Whac-A-Mole dynamic in the past. Surely, they did. I do not want to suggest that others in the world or in academia, the public humanities, and the applied social sciences do not also face real challenges of the sort that I am evoking. Clearly, they do. But the focus of these reflections are the societies that I know, the AFS in particular. Some of what I reflect upon here is, I think, more generally applicable.

What scholarly society leaders—lay and professional alike—generally wish to do is to have a sound strategic plan and to work it. Even in good times, this is a challenge. There is always too much to do, and resources are almost always scarce. Money is the resource that gets discussed most often, but time and attention may be the most valuable resources of all. Whether a work week is forty hours or fifty hours or more hours, there are only so many hours to devote to the work. Elected (and appointed) leaders have “day jobs” (usually quite demanding ones) and can only devote a part of their work effort to the governance, or just basic service, tasks associated with their professional society. If a scholarly society is large and organized enough to have a professional staff (as both AFS and AAA do), the staff members will have many day-to-day duties to fulfill. Even if no unexpected problems were to ever arise, they would face challenging decisions related to the balance of work between tending to immediate tasks relative to advancing longer term goals arrived at in discussion between the elected leadership and the Executive Director. Sorting this out is a basic aspect of everyday leadership.

But in practice, matters are usually still harder than this. And I argue that they are harder today (much harder today) than they were fourteen years ago when I was elected to the AFS Executive Board or nineteen years ago when I was (as editor) an ex-officio member of the Council for Museum Anthropology Board (and thereby attending with special focus on AAA governance issues). Whac-A-Mole is the vernacular expression for the problem that is now, I believe, severe.

As a matter of planning, how much time should a paid or elected society leader set aside each week to deal with unexpected, but inescapable, problems that will arise unlooked for? How does a professional or elected society leader do triage in real-time when the day-today and longer-term-work still needs to be done, but the unexpected problems keep popping up? And what about when those pop-up problems are less “regular” and more existential? Even the conscious choice not to deal with a pop-up challenge can, and often is, time and attention consuming. And choosing not to tackle a pop-up challenge, while perhaps justified in context or on principle, can often generate still more pop-up challenges.  

This dynamic has some reoccurring elements that can be isolated and described. Even in non-dumpster fire times, there is the problem of asymmetry. Membership organizations are comprised of numerous members and a small number of elected leaders and usually a still smaller group of professional staff. At any one time, there is only one Executive Director and only one elected President. This is an inherent design feature of these organizations, and I would certainly not wish to change this, but it means that many voices can be (and usually are) trying to be heard by a very small number of ears. Devoted to serving the membership that has entrusted them with leadership roles, society Presidents and Executive Directors are going to do everything they can do to respond to all who seek to engage with them, but as most professionals in my world experience, email (for instance) is also asymmetric. It is very easy to send a question or to state a demand or to make a suggestion via email, but it is almost always a bigger task for the recipient to reply and an even bigger task to do what the email sender wants or to address substantively the concern or suggestion being raised. As many of my colleagues who worked before and after widespread email can report, email is, in part, a means by which strangers (and friends) have direct access with which to write things on someone’s to do list. Some among us can ignore (or have no other choice, given time limits, but to ignore) email (and other communications channels), but a society President or Executive Director really cannot do this. Writing a letter on a typewriter and mailing it was once a laborious barrier to entry in this communicative economy, but despite efforts such as the slow email movement, expectations for immediate replies and easy communication, have intensified the Whac-A-Mole problem considerably.

That was true without dumpster fires (another contemporary idiom explained by Wikipedia), but now we are living in a time of near constant, and usually overlapping, crises and are doing so in crisis-saturated social environments. A scholarly society (AFS for instance) might set a strategic goal of working with members to establish new graduate programs in its field. In an AFS context, this is a perfectly reasonable goal to consider pursuing. I know individuals in folklore studies who would like to do just this thing and who work in contexts in which such an endeavor is reasonable and do-able.  But in the world of Whac-A-Mole and of interconnected and endemic crises, there can be a difficult calculus. If a particular already extant graduate program in a field is in trouble and members (understandably) call upon their scholarly society to help make the case to, for instance, local university administrators, that is pressing work, and it very well may displace giving attention to the project of supporting the creation of new graduate programs. And under conditions in which crises are arising constantly and society members are expecting their society to respond, constantly, strategic goals—even strategical goals aimed at preventing crises from arising in the first place—can be forced, by the unfolding of human events in real-time, to the back-burner.

Even if everyone—all members of a society, for instance—had abundant knowledge and clear insights into the state of various matters, and of the world as a whole, this dynamic would be hard, but it is harder still because such perfect knowledge is not how things are. Different people know, or think that they know, different things. And regardless of what they know and don’t know and think that they know, they have different priorities. An Executive Board, for instance, can assess and rank priorities, but some possible goals can be simply incompatible with other goals. And very few Executive Boards devote time (or have time to devote) to setting general priorities for addressing specific crises that emerge unlooked for. What tends to happen in most organizations, is that leaders fall back on what they understand to be shared values and historical precedents for dealing improvisationally with emergent challenges in their field.

(For an example that is actually unfolding now…) If a AAA member is understood by a significant number of AAA members to being treated unfairly by their home institution, the general value of supporting members and the historical lessons of earlier instances of AAA interventions in support of other AAA members under threat kicks in. I am not saying that it should not be thus. What I am flagging is the general problem that some elected leaders of a scholarly society and some professional staff of a society in this situation will wind up devoting time to the emergent problem and in doing do, other work will be hindered. Pursuit of strategic goals are part of what gets hindered in the world of Whac-A-Mole.

The basic problem relates to the fact that almost no organizations in which we work and few individuals working within them, budget “slack time” for addressing unexpected crises. I see this in my own College at my own University in which my Executive Dean is working almost around the clock to address profound structural problems, but each day he is handed a raft of pop-up problems, the addressing of which is unavoidable but the addressing of which will not solve or ameliorate the structural problems that are on his agenda. I have writing group colleagues who set aside a few hours each week for pop-up problems, but the pop-up problems of an individual faculty member and those of a whole scholarly society and field (or College) are of a different order of magnitude.

Returning to the different priorities of individual members and constituent groups within societies, they can not only have different priorities and hopes and needs, but they can also have different levels of expectations of both norms and of service. For instance, one of the hardest problems for societies right now is that senior members often expect the maintenance of, or enhancement of, both quality and coverage of services and activities. (Doing fewer things, doing things less well, etc. is a choice that very few individuals are willing to openly endorse, but older members (a group I am in) especially bring “historical perspective” to the matter.) Senior members also often expect—as experienced members who have served their societies in various ways over extended periods—to have gained from this (1) direct and regular access to current leaders and (2) that their expectations for what the society is attending to will be given due weight. This would just be a familiar social dynamic under less crisis-filled conditions, but it makes hard problems harder under present ones, when demands for change, demands for stasis, and vigorous demands for active responses to crises—some contradictory, irresolvable, or lose-lose in character—are constantly being called for. This is just one more part of the Whac-A-Mole calculus. One could offer a companion analysis of the parallel special demands of younger members and the ways that they get expressed through other channels. Similarly, the contribution of an ever-changing digital social media landscape to Whac-A-Mole could be discussed. The problem comes from all sides through many channels.

Will Whac-A-Mole get worse? I cannot see how it will not get worse, at least in the short term. If one society member is being subjected to a doxing campaign today (a real example on my mind today), chances are pretty good that two or three will be so threatened sometime soon. While such new, sometimes completely unprecedented, crises emerge and have to be addressed by society professional staff and elected leaders, the endless stream of less dramatic but still insistent emails and text messages will also continue. Society leaders don’t stop fielding calls for more online meetings and fewer online meetings, the restoration of print conference programs and the elimination of print conference programs, the restoration of more rigorous screening practices for conference participation and the lowering of barriers to entry to the conference program, etc. In such circumstances, my response has been to try to cultivate empathy for those who take up the work of scholarly societies, even when they are pursuing policies that I do not favor, or not taking up the tasks and challenges that I would myself prioritize as urgent. We are contemplating the lives and work of human beings who are trying, usually trying their best, to serve others.

Empathy can help, but it is also not enough to get societies through the multiple and intersectional crises that they and the fields that they serve are now facing. Members have, I think, to more actively give society leaders a break and grant them some time (which means perhaps letting some things slip for a while) to sort out and prioritize not just strategic goals and tactical plans, but also to sort out day-to-day workflows and—this is most difficult—the mission and values-based frameworks by which (and this hurts) they will decide on our behalf what not to do and not just what they will (with us as members) do.  As my posts on the potential banning of public funds for scholarly societies and on the impacts of forced change in general education were trying to suggest, giving society leaders some space to learn about emerging risks is one of the things that we collectively can be doing. The way that we would do this would include individually learning more about what our societies (and fields) and their leaders are up against and, also, engaging in a bit of triage ourselves. Do I need to send this email? If I need to send it, do I need a reply and if I do not need a reply, can I tell my recipient this and then not feel bad if they take me up on my offer of not replying? You get the idea.

Extinction Event: Political Involvement in General Education Curriculum in Florida and in General

One key role placed by scholarly societies is to monitor the health of a field on a local, national and international level. Knowing what the state of affairs is, is a prelude to formulating field-wide programs or targeted interventions aimed at addressing local or systemic problems. While I will not stress it here, a joy-rich upside of keeping up with a discipline from a society perspective is that society leaders learn not just about problems but also about successes and victories worth celebrating and hopefully emulating. But here my focus, unfortunately, is on the problems and not the many accomplishments one might consider. Building on my previous post, here I am again considering the national situation in general (in the USA) as it relates to the work of the American Folklore Society (AFS), my primary disciplinary home, and the American Anthropological Association (AAA) in which I am also active, including as a board member of the Council for Museum Anthropology, a AAA section.

I urge readers of this post to read the IHE story and then to begin exploring other reporting on the impacts of SB 266. Read the legislation itself and study the situation. Here, I note that Florida education leaders had already removed a statewide introductory sociology course Principles of Sociology from all general education offerings and “declared the discipline inherently liberal (Moody 2024).” (See also Hartocollis 2024). My concern here is general, but this is also personal, as general education sociology courses that I took at the University of Florida and what is today Palm Beach State College (then Palm Beach Community College) were the stepping stones that I took to becoming a BA sociology major. Being a sociology major (and anthropology minor) student in turn was the basis on which I sought and earned master’s degrees in folklore and anthropology and ultimately my PhD and my life and career. I use what I learned in those general education sociology courses every day. I am who I am because of them.

What Inside Higher Education has called “A Battle Over Florida’s General Education Courses” has reached a new stage, as reported on yesterday (10/3/2024=Moody 2024). Public universities in Florida, the state where I was born, raised, and educated (University of Florida ’90) are grappling with [Florida] Senate Bill 266, a far-reaching law that is now central to the transformation of public higher education in Florida. I will not unpack all aspects of it, but key to what I am evoking here are the ways that the legislation constrains and controls general education courses. As reported by IHE:

Florida International University’s Board of Trustees voted last week to drop 22 courses from the core curriculum, including Anthropology of Race & Ethnicity, Introduction to LGBTQ+ Studies, and Sociology of Gender. The move follows last year’s passage of SB 266, a sweeping higher ed bill that, among other things, limits the scope of general education courses permitted at public universities.

Removing Principles of Sociology was a foretaste of the larger situation now. Because legislators and system leaders have construed large swaths of the humanities and social sciences to be inherently political and thus biased, these courses are moved out of eligibility for general education credit. Those who work in colleges and universities know the ways that such shifts will ramify (/are already ramifying). General education courses serve whole campuses. Some undergraduate students gain basic knowledge of disciplines through them and then move on to other majors and minors and interests. That is as it should be. But some students, as I did, come to find their home and stick with the fields that they first meet through the fulfilling of general education requirements. A general education course becomes a discipline and perhaps also the basis for a career. No humanities or social science department wants to, or expects to, see every general education student become a minor or major student, but they usually find that some do do this. General education impacts the lives of every general education student and general education courses also help students find what they are most passionate about and most interested in.  There is a kind of triangular shaped demographic pattern present here. At the top, a relatively small number of students will follow me, and those like me, all the way up the ladder from a general education course to a doctorate and a place in the research university or research museum (etc.), but there are layers all the way from the relatively large auditoriums in which my colleagues and I teach general education courses to this small peak. Many students begin in such courses and climb further up and make meaningful lives and careers for themselves on the basis of BA/BS majors, BA/BS minors, and MA/MS degrees. A system that has been tweaked and adjusted based on shared governance principles at the department and campus and institutional level for decades is now being thrown completely out of whack. By forces above and beyond these levels. The consequences of politicizing general education are great.

From the perspective of disciplines and the scholarly societies that serve them, the new approaches to the politicization of general education are another existential threat.  Fields like sociology, anthropology, and folklore studies have no choice but to understand, and seek to address, what is happening and what is likely to happen. Such fields are viable, in part, in universities because of their contribution to general education. Those currently experiencing the transformation of higher education beyond Florida have already seen the ways that approaches being pioneered in Florida (or Texas or North Carolina, or…) are being transferred to other states. This is not just emulation but is a matter of common tactics being formulated and promulgated to the states by national advocacy organizations.

What is my takeaway here? My purpose in this post (and the previous one) was to raise these issues relative to scholarly societies. Scholarly societies do not possess the kinds of resources that national think tanks, bill mills, and political parties possess, but these matters are fundamental to the very existence of, and future of, scholarly fields and the scholarly societies that support them. To be perfectly clear, folklore studies, as an academic discipline in the United States, would not survive the removal of folklore studies courses from undergraduate curriculum in the states where our field lives inside public colleges and universities. If what is happening now in Florida reaches its intended conclusion there and if it is repeated elsewhere, there will be, to use a new metaphor, an extinction event.

This is hard. It is hard if you teach courses now being targeted. It is hard if you are a department or program chair. It is hard if you are faculty leader on an impacted campus in an impacted state system. It is hard if you are a faculty leader on such a campus in such a system. It is hard too if you are a student who wants to take an impacted course, for whatever good reason, and it is being pulled away from you in a context in which there is already ever more pressure for students to not explore but to instead knuckle-down and speed into the “talent pipeline” that awaits outside the graduation ceremony.

Facing such things is not what motivates teachers to teach or elected leaders to try to serve their scholarly societies, but there is really no choice. It is another situation like that attributed to Rabbi Tafron, “You are not obligated to complete the work, but neither are you free to desist from it.” None of us will fix, or see an end to, the systemic and intersectional problems that we presently face, but if those who can do something don’t try to do something, whatever is to come will surely be worse. For fields, like folklore studies, that serve broad publics, these matters are not just academic, they ramify and impact those communities that we serve and all of those diverse populations, left and right, up and down, that we support and partner with close to the grass roots.

Hartocollis, Anemona. 2024. “Florida Eliminates Sociology as a Core Course at Its Universities.” The New York Times, January 25, 2024, sec. U.S. https://www.nytimes.com/2024/01/24/us/florida-universities-sociology.html.

Moody, Josh. 2024. “A Battle Over Florida’s General Education Courses.” Inside Higher Ed. Accessed October 3, 2024. https://www.insidehighered.com/news/governance/state-oversight/2024/10/03/florida-institutions-slash-general-education-offerings.

Storm Warning: Public Funds and Scholarly Societies

Marine Weather Warnings, via NOAA, https://marinenavigation.noaa.gov/weather-warnings.html

Unburying the lede: This post is about efforts to sever the financial, and therefore mutual aid, links presently connecting scholarly societies and universities (etc.). It is thus about an existential threat to both scholarly societies and those institutions and publics that they serve.

I grew up on the coasts of Florida which means I grew up with hurricanes. When a hurricane has made landfall in your coastal city, it is too late to bother with raising the warning flags.

To sustain the scholars and practitioners, and broader publics, that they serve, scholarly societies in the humanities and the social sciences have no choice but to focus on emerging storms on, and beyond, the horizon as well as to take account of changing weather and climate patterns that might be making storms more frequent, more powerful, and potentially more destructive. While ensuring that things go well on a day-to-day basis, during sunny and partly cloudy days, scholarly society leaders need to also focus on identifying and preparing for the storms that are likely to come. Societies that are aware of, and that have been prepared for them, are better positioned to weather what comes. If we set aside the weather metaphor, in some cases, societies may be able to mobilize and prevent, and not just prepare for, the threats they face.

In dialogue with colleagues, I have been trying to enumerate some of the challenges that seem to threaten scholarly societies based in the United States. While the American Folklore Society (AFS) is foremost on my mind in this context, I am a presently a board member of the Council for Museum Anthropology, a constituent section of the American Anthropological Association (AAA), and thus I have AAA on my mind also.

Scholarly societies, such as those that (like AFS and AAA) are members of the American Council for Learned Societies (ACLS), are in close relationship with college and universities, as well as with other institutional settings in which academics, public humanists, and applied social scientists work. These other settings include museums, archives, public folklore agencies, federal, state, and local government agencies, NGOs, and other kinds of public-interest organizations. Most obviously, scholarly societies provide manifold opportunities to their members and these opportunities benefit those individuals who work in these organizations. They thus benefit the organizations in which we work and those we serve. Some obvious examples include providing venues for research exchange, professional development activities, disciplinary and interdisciplinary networking, scholarly publication venues, and basic infrastructure for healthy disciplinary work. I am capturing just a fraction of the benefits that scholarly societies provide to their members and to the fields and workplaces in which they serve. I know any readers that I find here know these things.

Scholarly societies rely upon their members in manifold ways, of course, but they also depend on the organizations that those members work in, and serve. Here, I will identify just a four of the most obvious points of reliance and connectivity.

  1. Scholarly societies are publishers and key purchasers of those publications are the libraries maintained by universities and other institutions. Institutional funds thus support publications while publications in turn support students, faculty, curators, etc. within these institutions. This relationship has long been central to the work of scholarly communications. Societies need library subscribers and libraries serve their constituents through these subscriptions (or through institutional participation in open access alternatives).
  2. In numerous but (I know, I know) not all contexts, institutions subsidize staff or student participation in scholarly society conferences. This can take various forms, including such things as internal student travel grants for graduate students or full or partial travel funds allotted to university faculty members or institutional staff members (as at museums). The bottom line is that some attendees at an AFS meeting have been partially or perhaps fully supported in their attendance. Usually, such subsidies are tied to the individual presenting new research at the meeting or participating actively in some other fashion on the program of the meeting. Such individuals often need to report on their participation to their colleagues afterwards to help further spread the benefits of this investment.
  3. In some settings, those employed by in-field institutions will have their scholarly society membership paid for with research funds or other funding made available to the faculty member or other relevant staff members. I am well-aware of the variation existing on this point and I know that a society such as AFS has numerous members who lack access to such support, but as a matter of fact, such support exists. It is valuable both to those who receive it and to the society as a whole. Just as journal subscriptions help support journal publication and meeting subsidies support the production of a successful scholarly meeting (for everyone), dues subsidies contribute to the very existence of a scholarly society and make it possible for that organization to serve its membership, its field, and its publics. Whether paid for by employers or by members themselves, dues make scholarly infrastructure and scholarly connectivity possible.
  4. Finally, scholarly societies are frequently hosted by specific institutions. This is not always so, but for smaller societies, this local hosting is often crucial. It can take two forms, both of which are relevant to AFS (and one of which [i.e. 4B] is quite relevant to AAA). (4A) A scholarly society’s home office can be based at a university or other institution. For instance, the AFS office is based at Indiana University Bloomington where it is affiliated with the College of Arts and Sciences and partnered with the Department of Folklore and Ethnomusicology. Such relationships are ideally durable across extended periods. To exist and endure, they always involve mutual benefit, with society resources advancing host institutional goals and, reciprocally, university (etc.) resources helping advance society ones. (4B) Shorter-term are instances when institutions host journal editorial offices. In this mode, one (perhaps more than one) institution agrees to assist the work of one or more of its faculty members in “taking on” the work of editing or co-editing a society journal, usually for a handful of years. In this mode, for instance, George Mason University has contributed in important ways to “hosting” the editorial office for the Journal of American Folklore (JAF), the primary peer-reviewed publication of the AFS. The JAF editorial team is comprised of George Mason University and the university leadership there has seen the value in helping the local faculty succeed in their editorial work. (More generally, institutions can allow for, and encourage students, faculty, and staff to take on other service roles within scholarly societies.)

Why have I spent over 1000 words laying this out? Because the things that that I have just described, which have never been in rock solid shape or universally observed, are now fundamentally in question. I am not speaking of familiar “budget challenges” but of an newer and more fundamentally existential matter.

To understand that which to I refer, I direct readers the American Enterprise Institute’s report “Scholarly Associations Gone Wild: Stop Publicly Funding Scholarly Groups that Trade Academics for Advocacy” (Greene and Hess 2024a, 2024b). There has been surprising little coverage of this report in higher education circles but it is starting to be talked about and those presently leading scholarly societies in and beyond the humanities and social sciences have no choice, I think, but to consider it and related initiatives that will begin as think tank reports and that will likely manifest as state-level legislation.

Responding will not be so simple as, for instance, just stopping issuing statements that others deem political. It does not really work that way under present conditions. It may or may not be a good idea for scholarly societies to issue statements deemed political by their members or by others, but every scholarly society ultimately has a domain of expertise, whether that is Icelandic poetry, southern barbecue, or nuclear arms control. Every area of expertise is subject to being framed as political and yet every scholarly society has a fundamental obligation to leverage and share the expertise of its members for the public good. This emerging storm is riddled with lose-lose dynamics. To change metaphors from storms to software, these dynamics are a feature and not a bug. They are part of a larger contest for the future that is well underway. And they are connected closely to still wider problems that scholarly societies, and other nodes in our networks all face. These are old problems taking new and more vexing forms:  questions of free speech and civic discourse; questions of purpose in both universities and public service organizations; the nature of facts, knowledge, and expertise. They unfold in a degraded, and degrading social, and also literal, environment—locally, nationally, and globally and the co-occur with other unprecedented problems from those being raised by artificial intelligence (LLMs have already been built on the writings of members of ACLS societies) to climate change (which is not only impacting members of ACLS societies but is also impacting the basic, collective work of all scholarly societies).

Scholarly society leaders now cannot lose sight of the need to cultivate joy in their members, to boost morale, and to celebrate the good work that those members, and their societies, do, day in and day out. But the work is getting harder and those charged to lead scholarly societies, both as staff and as elected leaders, really have to choice by to make sense of, and try to adapt to, a very complex and unhealthy institutional environment. The AFS, the AAA, and any other ACLS society would be diminished in massive ways if even some U.S. states adopted no-funds-for-scholarly-societies legislation.

Greene, Jay P., and Frederick M. Hess. 2024a. “Scholarly Associations Gone Wild: Stop Publicly Funding Scholarly Groups That Trade Academics for Advocacy.” AIE-American Enterprise Institute (blog). September 26, 2024. https://www.aei.org/research-products/report/scholarly-associations-gone-wild-stop-publicly-funding-scholarly-groups-that-trade-academics-for-advocacy/.

Greene, Jay P., and Frederick M. Hess. 2024b. “Scholarly Associations Gone Wild: Stop Publicly Funding Scholarly Groups That Trade Academics for Advocacy.” Washington, DC: American Enterprise Institute. https://www.aei.org/wp-content/uploads/2024/08/Scholarly-Associations-Gone-Wild-Stop-Publicly-Funding-Scholarly-Groups-That-Trade-Academics-for-Advocacy.pdf

Workshop: Textile Arts and Heritage Practices in Southwest China

I am happy to be hosting a group of colleagues in Bloomington this week for a long-delayed (COVID…) writing workshop on “Textile Arts and Heritage Practices in Southwest China.” This grows out of the work of the “China-US Folklore and Intangible Cultural Heritage Project,” a joint project of the China Folklore Society and the American Folklore Society. Specifically, the effort arises from that project’s “Collaborative Work in Museum Folklore and Heritage Studies” sub-project (2017-2021), an effort now extended through the “Craft and Heritage in Upland Southwest China” project (2022-present) of the Material Culture and Heritage Studies Research Laboratory. The generous funders and partners for these various projects are discussed in Jackson 2023. This week’s workshop has been supported by the College Arts and Humanities Institute and the Institute for Advanced Study, both at Indiana University. Thank you to all of those who have supported these projects.

There will be a campus event associated with the workshop on Friday, May 19, 2023 at 2:30 pm. Read about it here at this calendar link and in the flyer posted below.

Article: Collaborative Work in Museum Folklore and Heritage Studies: An Initiative of the American Folklore Society and Its Partners in China and the United States

I am very pleased to share news of a new publication. It is an article appearing now in the Journal of American Folklore:

Jackson, Jason Baird. “Collaborative Work in Museum Folklore and Heritage Studies: An Initiative of the American Folklore Society and Its Partners in China and the United States.” Journal of American Folklore 136, no. 539 (2023): 48-74. muse.jhu.edu/article/877843.

The paper’s abstract is:

Since 2007, the American Folklore Society has pursued a partnership project with the China Folklore Society. Diverse in activities and extensively participated in, the endeavor is known as the China-US Folklore and Intangible Cultural Heritage Project. In this peer-reviewed report, one sub-project within this umbrella effort is reviewed. The Collaborative Work in Museum Folklore and Heritage Studies sub-project continued the project’s established exchange practices and added a program of material culture and heritage studies research.

Thanks to the generous terms of the American Folklore Society’s author agreement, a version of the article is now available in the Indiana University open access repository. Find that version online here:  https://iu.tind.io/record/3333