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The Digital Future of Research in the Humanities and Social Sciences

What follows is an open letter of invitation written by Mike Fortun in connection with an upcoming meeting of the Digital Practices in History and Ethnography Interest Group of the Research Data Alliance. All interested parties are invited to engage with the RDA and the DPHE IG.

Dear colleagues,

We hope you can join us in a discussion about the digital future of research in the humanities and social sciences (HASS), particularly history, anthropology, folklore, and related fields in which researchers generate and interpret qualitative data to understand historical, social, and cultural phenomena.   The conversation is being led by the Digital Practices in History and Ethnography Interest Group (DPHE-IG), part the Research Data Alliance (RDA), an international alliance working to making research data more open and accessible, which will host its 7th plenary meeting in Tokyo 1-3 March.  Our DPHE-IG session is scheduled for Wednesday, 2 March from 11:00-12:30 in Conference Room 3 at Hitotsubashi Hall (National Center of Sciences Building).

Together, we will assess the current state and challenges of these fields, in different national and cultural contexts, and how enhanced digital research infrastructure can vitalize them in coming years.  Among the topics on our agenda are:

  • How can digital infrastructure animate the work of HASS researchers in coming years?
  • What are the opportunities and challenges for HASS researchers in different national and cultural contexts?
  • Strategies for increasing access to basic tools and infrastructure for sharing primary data, for collaborative analysis, and for collaborative publishing (especially in an experimental vein).
  • Developing digital infrastructure to support greatly enhanced collaboration between HASS researchers, both locally and internationally, and between HASS researchers and researchers in the physical sciences, engineering, medicine and other professions.
  • Reconfiguring or extending digital infrastructure to support the particular needs of HASS researchers (consent forms and human subjects committees, metadata standards, well-designed research and exhibition platforms, citizen science and community involvement, collaboration governance processes, repositories and data nets, etc.)

You are welcome to join the RDA at this link, where you can then join our interest group and learn about our past and planned activities. If you would like more information about attending the session, or are unable to attend the session but would like to learn more about our work, please [be in touch] and we will be happy to continue the conversation. And please feel free to forward [share] this [post with] anyone else you think might be interested in this.

We hope you’ll consider joining the discussion!

Best regards,

Mike Fortun (Rensselaer Polytechnic Institute)
Jason Baird Jackson (Indiana University)
Kim Fortun (RPI)

Co-chairs, RDA Digital Practices in History and Ethnography Interest Group

Value, Ownership, and Cultural Goods: Regina F. Bendix to Deliver 2016 Richard M. Dorson Memorial Lecture

This is the season’s big lecture. With many heritage studies projects underway, it is a perfect time to welcome Regina back to Bloomington. Here are the details:

2016 Richard M. Dorson Memorial Folklore Lecture
Join us for the 6th Annual Richard M. Dorson Memorial Folklore Lecture.

“Value, Ownership, and Cultural Goods”

Regina F. Bendix, University of Gottingen, Germany

Monday, March 21, 2016
6:00-8:00 pm
800 N Indiana Ave

A reception will follow the lecture.

Abstract:

Since the mid-1990s, scholarship on heritage has blossomed – some might say boomed – and brought forth a plethora of new journals and studies in many languages, not least due to the vigorous work and impact of UNESCO’s heritage programs. UNESCO’s work on behalf of “cultural goods” reaches back roughly sixty years and has yielded many policy suggestions, conventions and programs. UNESCO’s activities in turn mobilized other international agencies concerned less with safeguarding valuables and more with ownership and group rights. They point toward ways in which different groups of actors harness the notions of tradition, folklore, culture or heritage to improve their lot on this earth. In their efforts, such groups are likely assisted more by experts in international law and economics than by students of culture.

For scholars in folklore and related fields, at least two tasks present themselves. One entails a continuation of a by now “traditional” task: understanding how excerpts from cultural scholarship, in their transfer and implementation in the public sphere transform, the practices, people and places we tend to study. A second task builds on this first one: we need to find avenues to communicate better with disciplines and practitioners engaged in establishing the legal norms and the economic projections concerning the fate of culture turned resource.

Schuman, Green, and Peer-Review

What follows is a discussion of a higher education topic. Such concerns are not everyone’s interest, of course. (*boredom warning*)

The practice of peer-review is in the spotlight again with the trading of essays by Rebecca Schuman and Charles Green. I have broader reactions to the three essays in the chain (1, 2, 3) but I will try to keep them to myself. Here I want to limit myself to one specific response and I share it in the hope that—for my friends and students at least—I can provide a counter-narrative to one present in the works that I have flagged.

In defending herself against Green’s criticisms of her earlier Slate essay “Revise and Resubmit” Schuman describes it as a “roast.” Ok. As a folklorist, I was trained to cultivate a particular affection for satirical and counter-hegemonic genres. They do important work. In sharing my own experience here, I do not wish to deny the experience of the “about 100” colleagues who shared their peer-review horror experiences with Schuman. I am no trying to criticize anyone. I sympathize with Schuman’s self-appointed task and with those who find her account of a failed peer-review system familiar.

But I also sympathize with Green. As a “roast” built of “hyperbole” and “dark humor” (self-characterizations in her second essay) Schuman’s account is a caricature (my characterization) and thus trades in “stereotypes” (Green’s characterization). With only my experience to go on (but I have a good bit), I would simply like to offer a counter image of peer-review.

I have experienced peer-review of the sort that Green and Schuman are talking about (and there are other forms too) as a scholarly author and as a editor of three scholarly journals: Museum Anthropology (2005-2009), Journal of Folklore Research (2012-2013), and Museum Anthropology Review (2007-present). As an editor, I have solicited peer-reviews of scholarly articles for a continuous decade. As an author, I have been receiving them for more than two decades. As a peer-reviewer, I have been writing them for 15 years.

Maybe I am lucky. I know that I am privileged in many ways, but I have never received (as an editor or an author) one example of the kind of destructive peer-review report around which Schuman’s initial account is built. Am I denying that they exist? Absolutely not. What I am doing is stressing—for emerging authors who might be confused by the exaggerated account that she presents—that her story is not the only story. At the very least, authors submitting work to one of the three journals that I have been involved in editing are very unlikely to receive anything other than a constructive (moderately constructive sometimes, very constructive sometimes) assessment of their work. (If I were to receive a hurtful or pointless peer-review report, my job is to filter or discard it. In actual practice, my role is to frame and constructively contextualize the real life reports that actually do come in.)

Why am I bothering to write this on a day in which I have other things I should be doing? The peer-reviewers who have helped me make my work better and to get it published appropriately have freely given of themselves on my behalf and I want to thank them and to make clear that I do not see them represented in Schuman’s roast. As an editor, I am constantly asking very busy people to give their time and expertise for the benefit of colleagues, often strangers. Many say no because they honestly can’t fit one more thing into professional lives that are sometimes (in my world, increasingly) impossible. Some say no because they are free-riders who take from a system to which they are unwilling to give. A great many say yes and they say yes not to be the monsters lurking in Schuman’s essay, but because the wish to give back to a field that they love and that has given them a great deal. As an editor, one of my jobs is to honor and thank them for their generosity. I do so again here.

I work in relatively humble fields—folklore studies, Native American and Indigenous studies, and cultural anthropology. These fields also have a deeper than typical understanding of gift economies and of community building practices* and I find that most scholars working within them to be unusually generous and, more often than not, community-minded. I cannot speak of the cultures of macroeconomics, cell biology or German literature studies. I count myself fortunate in many ways, including in my choice of scholarly communities. In my own little world, extra helpings of support and healthy peer-review attention is doled out on those struggling to get their careers underway under difficult circumstances.

This post may seem a product of the pollyanna principle. I think that I have earned a place among critics of contemporary scholarly communication practices.** I believe that we should be experimenting with peer-review reform (see, for example, the positive ideas that Shuman concludes her first essay with) and pursuing a diversity of alternatives. I support those colleagues who are studying—seriously studying—scholarly communications practices, including peer-review. I believe, as I have written and said too many times, that we have tremendous needs to, and opportunities to, reform the way that scholarship is conducted and communicated. On some level I am sympathetic with Schuman’s roast and I am definitely sympathetic to those for whom peer-review has been horrible without ever being uplifting.

But I also want my students to know, as Green is suggesting, that extremes aren’t norms. Or, if what Schuman is describing actually ARE norms somewhere, they are (almost certainly) not norms in my fields. To my students I offer tempered hope. To my peer-reviewing colleagues, I say thanks.

* People bring musical instruments to my national meeting because jam sessions are a longstanding norm there. Countless other humane practices are woven through them–breakfasts that pair new students with senior scholars, receptions for first time attendees, for international attendees, a memorial exhibition for remembrance of deceased friends/colleagues, etc. The scholarly life (which is not the same thing as higher education) is a mess, but it is not an absolute and complete l mess.

** See this and writings cited therein.

Pottery of the U.S. South: A Living Tradition

I am sharing here a press release from the Museum of International Folk Art. This exhibition has been organized by our friend Karen Duffy. It will be open at the time of the 2014 American Folklore Society meetings to be held in Santa Fe. MoIFA is a key partner of the MMWC on a range of joint projects. I am really looking forward to the show.

Pottery traditions from the South come alive in museum exhibiton

(Santa Fe, NM – June 16, 2014)-Pottery was crucial to agrarian life in the U.S. South, with useful forms such as pitchers, storage jars, jugs, and churns being most in demand for the day-to-day activities of a household and farm. Today, a century after that lifeway began to change, potters in the South continue to make vital wares that are distinctively Southern. The Museum of International Folk Art will celebrate this “living tradition” of American regional culture with the exhibition Pottery of the U.S. South: A Living Tradition, which opens on Friday, October 24, with a free public reception from 5:30 to 7:30 pm hosted by the Women’s Board of the Museum of New Mexico. The two-man folk orchestra Round Mountain will perform Southern-inspired music, including original compositions, at the opening reception.

The exhibition presents traditional stoneware from North Carolina and north Georgia, current works characterized by earthy local clays, salt and ash glazes, and surprising effects of wood firing.

“These are plain-spoken pots with a quiet beauty,” states guest curator Karen Duffy, a folklorist. “They have subtle ornamentation and an emphasis on form. The focus of the exhibition will be the potters themselves, above all their creativity and commitment to tradition.”

The South’s ceramic tradition has roots in England and Germany, and has long been enriched by ideas drawn from Asia and Africa. Accordingly, Southern pottery is shown to be a vibrant art through which potters engage with their region and the world. Mark Hewitt, a British-born potter who established his pottery enterprise in North Carolina in 1983, was attracted to the area by the Southern pottery tradition. In a 2012 interview with Ceramic Review, he stated: “I consider the existence of the older traditions liberating, not confining. If treated with imagination, they belong in our world now, living alongside the avant garde. The past and present complement each other; one does not cancel the other out, both can be made new.”

The exhibition presents several of the pottery families that regularly renew this tradition in clay, transmitting knowledge to novice potters along lines of kinship. The Owen/Owens family, associated with the renowned Jugtown Pottery in Seagrove, NC, is one such family that is presented. Also featured are pottery-making operations, such as Hewitt’s, in which learning occurs through apprenticeship to skilled masters.

While the exhibition focuses on living artists, including a younger generation of potters inspired by Southern tradition, it also includes some nineteenth-century practitioners whose work attests to the time-depth of the regional style. More than forty artists are represented in the exhibition, including Vernon Owens, Ben Owen III, and Sid Luck in the Seagrove area; Burlon Craig and Kim Ellington in North Carolina’s Catawba Valley; and members of the Meaders, Hewell, and Ferguson families in north Georgia.

Public Contact Number: 505-476-1200 or visit the museum website http:///www.internationalfolkart.org

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The Museum of International Folk Art is a division of the New Mexico Department of Cultural Affairs.

Museum exhibitions and programs supported by donors to the Museum of New Mexico Foundation and its Director’s Leadership Fund, Exhibitions Development Fund, and Fund for Museum Education.

Treasures of the Mathers Museum Opens Sunday April 28, 2-4 p.m

Invitation to Exhibition Opening

Scott Zarrow (1958-2012)

I have lived in five cities. They all have their charms and I have a sense of connection to all of them, but Tulsa is special for lots of reasons. The internet means that I can listen to the Tulsa public radio station (KWGS is great) and keep up with the museum exhibitions at Philbrook and Gilcrease that I usually do not get to see. I read the Tulsa World with enough regularity to be permanently irritated with those who comment on the stories there, but I feel obligated to keep up what is going on in the city where my adult sensibilities and career came into focus and where so many friends live. I am excited to hear about positive changes downtown in Tulsa and in the arts and culture scene, in alternative media, and with the struggling sustainability cause. Even as members at a distance, Amy and I get a tremendous amount from staying connected to our synagogue there. And Tulsa is a great, vibrant corner of Indian Country.

People are what make Tulsa and Northeast Oklahoma exceptional and friends there are why my head and at least some of my heart lives there. Outstanding among many outstanding Tulsans was Scott Zarrow, who died today. This a terrible loss for his family, for Tulsa, and the world. Scott was an amazing community leader from a family synonymous for selfless community-mindedness. As everyone in Tulsa knows, the city and region are so much better places because of the contributions that the Zarrow family, with Scott prominent among its members, have made to the improvement everyone’s quality of life.

The Tulsa World‘s story about Scott cannot do justice to his life and works, but it is a good start for those who did not know him.

May the memory of the righteous be for a blessing.

Open Research and Learning: Collaboration, Connections, and Communities

I am very happy to be again visiting the University of Minnesota in the Twin Cities. Over the weekend, I participated in a wonderful conference on the “Anthropology of Performance” organized by the industrious undergraduate students in the Department of Anthropology here. The conference included work in all four of anthropology’s four sub-fields, plus folklore studies and social psychology. The student presentations were outstanding. The number of soon to finish students reporting on nearly complete senior theses was amazing and the quality of their research and presentations was very impressive. Congratulations to the students and to the faculty and advisers who are supporting them.

Today I get to reconnect with my friends at the library here. I will be participating in a very promising event on “Open Research and Learning: Collaboration, Connections, and Communities.” The event includes an amazing group of people. David Ernst, Director of Academic Technology in the UM College of Education and Human Development will discuss open textbooks. Astronomer Lucy Fortson will discuss open data, and University of Minnesota Press Director Doug Armato will discuss open publishing projects at the press. Copyright librarian Nancy Sims–whom you should certainly be following on Twitter (@CopyrightLibn)–will be the moderator. I will be talking about the ways that open access projects foster richer forms of scholarly collaboration. I am really looking forward to it and I am thankful that the kind invitation from the anthropology students has allowed me to reconnect with the scholarly communications community at Minnesota. Thank you to all of the faculty and researchers who have signed up for today’s event. Information on the event is online here.

From So-called #aaafail Back to Publishing

In the Chronicle of Higher Education Hugh Gusterson has published what I think is a clear and useful account of the recent “science” in anthropology dust-up from his perspective as a member of the American Anthropological Association Executive Board.  Many excellent scholars have devoted themselves to trying to make sense of this recent event (generally known by the rather harsh twitter hashtag #aaafail). I appreciated those (especially anthropologists writing online) who addressed the issue thoughtfully.

In addition to being another contribution to the AAA science discussion, Gusterson’s piece is useful as a brief (ethnographic) description of the work of the board in a practical sense. Discussing a range of issues that were on the board’s plate at the time that the revised plan document was approved (issues that seemed more pressing and important that the fateful language changes), Gusterson says the following:

…most of our time in the executive-board meeting, was given over to issues that many of us saw as more urgent than the long-range-planning statement: a detailed review of the association’s budget in a time of national recession; a discussion of our publishing model in a context in which most of the association’s journals operate at a loss and their content is increasingly available free via the Web; an analysis of our publishing partnership with Wiley-Blackwell; a briefing on the introduction of a multimillion-dollar computer program to facilitate the association’s business; a conversation about recurrent issues in organizing the annual meeting and issues that had already arisen with regard to next year’s meeting, in Montreal; a discussion of the search for a new editor of our flagship journal, American Anthropologist; a performance evaluation of the association’s executive director and the staff he oversees; and a tricky discussion about whether, or how, to make available as an archival document a 10-year-old official report of the association’s that had since been repudiated by the membership through a ballot.

This is a complex statement in a complex narrative and I urge readers to consult the original for context. I am interested here only in the passage given in bold (emphasis added). It is unique as a rare glimpse into Executive Board discussions of the AAA publishing program.

It would be possible to discuss the “journals operate at a loss” part. Much discussion among concerned observers of the AAA publishing program has gone into the financial side of this statement and pondering what it would mean to say that the journals operate at a loss.  It is a complex matter and I am not going engage with it here. (Put simply, there are ways of talking about the program that frame it as profitable and there are ways of talking about the program that frame it as loosing money.)

The much less discussed matter is the “their content is increasingly available free via the Web” part. This issue is hardly the focus of Gusterson’s essay and thus I do not want to go overboard, but his account does suggest that this too was a focus of extensive board discussion. If so, that is interesting.  What might it mean to say that much AAA journal content is available free on the web?

The AAA and its publishing partner Wiley charge for access to AAA journal content. The AAA itself is not making it freely available on the web. Officially, the AAA has (as a result of the work of member-advocates during the AnthroSource planning period) a “green” author agreement that does allow authors to post manuscript pre-prints and post-prints online (in institutional repositories, most importantly). It does not (unless something has changed) allow the posting of final publisher’s versions (ex: the final typeset PDF). (See SHERPA/RoMEO for details on the status of the agreement and the meaning of “green,” “pre-print,” and “post-print.”)

More and more AAA journal content probably can be found on the web, but almost none of it has been placed there in accord with the terms of the (rather generous) AAA author agreement. A growing number of AAA authors (some knowingly, some unknowingly) have chosen to make available publishers versions of their articles (etc.) via personal websites or, in some cases, to slip such materials into formal repositories (contrary to repository policies on respecting copyright, in most cases). I have no way of knowing, but my perception is that only a tiny proportion of AAA authors are using tools such as the Science Commons Scholar’s Copyright Addendum Engine to produce and utilize addendum to the AAA author agreement to allow the kinds of uses of the publisher version that are easily found on the open web.

Possibility one is that the AAA Executive Board, as reflected in Gusterson’s comments, recognizes and is discussing the matter that I have just evoked. That would be interesting. If so, the matter is probably still under consideration (given that there have been no visible actions on this front). From a process point of view, the Executive Board could: (1) change the author agreement to bring it into line with the (not actually legal) practices of more and more AAA authors, (2) begin a process of (a) educating the membership about what they are allowed to circulate on the open web (pre- and post-prints) and not allowed to circulate (published versions) and (b) going after those who are in violation of their signed author agreements (cease and desist letters, take down notices, prosecution, etc.), or (3) recognize the growing gap between law and practice but stay silent about the matter and accept the costs (lawlessness, confusion, erosion of the adopted business model) in exchange for avoiding a new domain of conflict within the association.

A different thing might be happening too. The discussion that I am imagining might be underway might not actually be under way yet.  It might be that the board–like most of the membership–does not yet understand such distinctions as those between pre-prints, post-prints, and publishers versions and their association with terms of art such as green or yellow OA. In this scenario, the board may not realize the massive levels of non-compliance with the author agreement that are becoming characteristic. That there are AAA insiders who themselves appear to be out of compliance with their own author agreements suggests that this may be the case. If this is so, it is unfortunate (but fixable) because knowing the actual terms of art and the actual frameworks in which our publishing work happens is a prelude to effective discussion and policy making.

If Gusterson is right and AAA-owned articles are freely available on the web, then it has to do with the implementation or non-implementation of Executive Board policy. The conversation would be different if 100% of AAA authors were carefully and lawfully exercising their rights to post pre- or post-prints and the field was discovering that it could get along without the value added work associated with final journal production. This might lead to a situation like that found in parts of physics, where a real open access culture built around the circulation of pre-prints had arisen (see Arxiv). What we have now is a situation in which Gusterson is kind of right, but that this situation is a consequence of a mix of misunderstanding or disobedience in an environment in which too few rank and file anthropologists understand the framework in which they are operating.

Elsewhere in the scholarly communications system, copyright holders are increasingly using strong digital rights management technologies to stop the proliferation of in-copyright journal articles on the open web. As an advocate for open access scholarly communication, that is the last thing that I would wish to advocate for the AAA, but I also am a believer in having, knowing, and following sensible rules that we can all live with. If AAA authors are going continue doing what they are now doing (and it has numerous upsides and numerous downsides), I would like them to know that they are breaking their author agreements or, if the AAA Executive Board does not see what they are doing as breaking their author agreements, then the Board should clarify (in SHERPA/RoMEO and in public declarations) that the AAA policy explicitly allows the free circulation by authors of their publisher versions in not-for-profit ways on the open web.

If the Executive Board wishes to slow or even stop the circulation of AAA owned intellectual property outside the subscription and pay-per-view frameworks that it has put into place, it has the power to do so. If it instead wishes to foster such free circulation, there are strategies that can be adopted towards such ends as well, but they are out of alignment with our business model. Now we have, in some ways, the worst of all possible worlds with some people reading and (over) complying with their author agreements (and thus, in practice, not sharing online at all [even though they could via pre- and post-prints]), some people misunderstanding their author agreements and doing things that they shouldn’t, and others adopting an “I’ll do what I want until someone tells me to stop.” approach. Legal anthropologists have plenty of experience with such gray zone situations, but they also are aware of the costs and harm that they can produce.

If AAA copyrighted material are going to purposefully circulate on the open web outside the subscription and pay-per-view framework, the best way for this to happen is in an environment in which rights are clear and in a framework in which authors are encouraged to place their materials (pre-prints, post-prints, or published versions as allowed for) in robust, durable, and interoperable repositories (whether subject or institutional ones) rather than posting them to transitory departmental and personal websites. I understand the case against (and for) the proliferation of such green OA circulation. The state of actual practices, association business choices, and the (often misunderstood) existing author agreement point to an association-wide discussion that is still not happening in any widespread way. As Gusterson’s comment suggests, perhaps it has begun in the Executive Board.

On OA Book Pubishing at the University of Ottawa Press

For news of OA book pubishing at the University of Ottawa Press, see: http://poynder.blogspot.com/2010/08/university-of-ottawa-press-launches-oa.html

Slides from AcademiX 2010

This is my first attempt at using SlideShare.