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Anantinominalistbook:EduardoKohnonHowForestsThink|SavageMinds
Savage Minds
Notes and Queries in Anthropology
Earlier this month I sat down with Eduardo Kohnto talk about his
amazing bookHow Forests Think. We started out discussing his
intellectual influences and ended up ranging widely over his book, the
status of Peirce as a thinker, what politics means, and a variety of other
topics. Thanks to the hard work of our intern Angela, Im proud to post a
copy of our interview here. I really enjoyed talking to Eduardo, so I hope
you enjoy reading it!
Wisconsin and the Amazon
RG: Thanks so much for agreeing to talk. I really enjoyed How Forests
Think. When I started it I was a little on the skeptical side, but I ended up
thinking it was a mind-blowing book. I thought we could begin by
discussing the background for the book and your training. I see the book
as mixing biology, science studies (especially Donna Haraway and Bruno
Latour), and then some sort of semiotics. It seems like there are a lot of
influences there. You got your PhD at Wisconsin, so how did that work
out? Can you tell me a little about your background?
EK: The way I got into anthropology was through research, by which I
mean fieldwork. And I was always trying to find ways to do more
fieldwork. I saw Wisconsin as an extension of this. When I was in college
I did some field research in the Ecuadorian Amazon, I had a Fulbright to
go back and do research after college, and only then did I go to grad
school. Although How Forests Think aims to make a conceptual
intervention in anthropology, I think of our field as a special vehicle for
engaging intensely with a place in ways that make us over and help us
think differently. The preparation I got at Wisconsin was geared toward
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concept has created; they feel that they can sidestep it completely. But
what I mean by culture is a much broader thing and it applies to just
about every approach in the social sciences. The social sciences as we
know them are based on what I would call a linguistic turn (though it
isnt always explicitly phrased as such).
Think of Durkheim (who wasnt especially oriented towards language).
Society for him was a relational system: One institution can only be
understood in terms of another; social facts are to be understood only in
terms of other social facts; you cant, for example, explain social reality
psychologically. The Boasian approach of course is much more overtly
linguistic. But in both you get a system with the same kinds of properties.
Certain things can only be understood in terms of their contexts.
I was just rereading Boass famous article On Alternating Sounds, which
was published in American Anthropologist in 1889. Its a brilliant essay in
which he says, look, philologists think Native American languages are
primitive because their speakers use different sounds when
pronouncing the same words. And he was able to go back and say,
You can see that this is actually the effect of a lack of training in specific
Amerindian languages. The philologists are perceiving the sounds not
based on the native phonemic context, but in terms of the languages
they already know. Boas is making a profound argument about
context. We only hear those sounds that fit the phonemic contexts we
know.
The goal of linguistic anthropology for Boas was to learn to get these
contexts that are not necessarily our own. And of course you can
extend this argument to cultural and historical context as well. And
then, if you think about Saussure and the influence he had on
structuralism and post-structuralism, and combine that with Durkheim
and Boas, you get just about everybody whos doing social theory in
some way or other informed by concepts that have to do with how
language works. The special realities that were dealing with in
anthropology and related fields are relational ones, theyd say, and you
can only understand them in terms of the complex networks that make
them what they are. So any kind of relatum, whether we are talking
about a social fact or cultural meaning or even an actor in Actor
Network Theory is the product of the relationships that make it.
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RG: Right. In the case of sounds, phonemic contrast is the result of the
phonemic structure of the whole language, and it is internal to those
structures. In Saussure, each sign has its meaning in relation to other
signs, rather than anything outside the system.
EK: Yes. All of these approaches hold that the fundamental human
reality is symbolic thinking, it structures our world, and its different from
all the other things that one might study. It requires its own kind of
science, a human science. This is not biology, and its not chemistry.
This is all good. But the problem is that theres no way to understand
how these kinds of relational systems connect up to things that are not
like them. Thats the big question: how are these open to the world? My
engagement with culture is about addressing this problem. The STS
literature, the animal studies literature and multispecies ethnography are
all wonderful and profound, and are obviously finding ways to get
outside of culture. But they often fall back analytically on something that
I would still call culture in a formal sense. Thats clearest in Actor
Network Theory. The relata may happen to be material things, but the
formal system thats mapped out, the network and the ways in which
entities are made through the relationships that emerge there well, no
surprise, it exhibits the relational properties of human language.
My goal is to try to leave the human, to try to get beyond that kind of
thing. So when I say culture I refer not only to the traditional
anthropological concept but also to the sets of assumptions about
relationships that inform Foucault, so much of Science Studies, as well
as other posthumanist approaches. They all explore the properties of
what I would call culture in this formal sense even when they arent
dealing explicitly with humans or the culture concept.
RG: Its interesting you should mention Boas. I would just note that for
some Boasians, culture is a unique object, which requires a unique
science. Thats Kroebers argument. But thats not the argument of Sapir,
and its not the argument of Boas. I think itd be interesting if we focused
a little bit more on the Sapirian alternative, which is to understand
science as defined by its level of particularity, rather than its object of
study. Boas also takes this line in The Study of Geography: He doesnt
think that theres something called culture, and we have a unique
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science, which must study it. Hes doing something much weirder. I feel
like we should take a look at this again.
EK: Youre absolutely right. I didnt get into the technical semiotic stuff
until my post doc. Before that one of the major sources for me to get
outside language (along with the work of the anthropological linguist
Janis Nuckolls) was Sapir. Hes got these beautiful essays on sound
iconism. He would interview children about invented words and ask
which of these refers to the big table and which refers to the little
table? And words that have very elongated vowels would invariably be
linked to the larger object. And of course Sapir was interested in
poetics. Boas, on the other hand, took evolution very seriously. I
remember in grad school I wrote an essay about Boas as an
evolutionary anthropologist, and one of my teachers criticized me: How
can you say that! He was fighting against scientific racism! But Boas
clearly was in profound ways dealing with humans as biological
organisms, and I appreciate that tradition.
But the Boasian legacy as its been taken up has ended up moving from
a focus on a context that includes the environment to studying contexts
that are much more restricted to humans, like meaning systems. And
then you get Margaret Meads concept of culture, which we still adopt,
even when we reject her approach, or when we bring in historical
process.
RG: I think thats really true, and it speaks to the kind of fieldwork that
gets done. Maureen Molloy points out that Mead was one of the first
problem-based fieldworkers. Her ethnographies were not appreciated
by Kroeber because they werent particularistic. She would go into a
place, do the ethnography, move somewhere else. You kind of wonder,
maybe if shed hung around a little bit longer she would have started
asking what are these bugs?
Anyway, you were just now talking about how you got interested in
biology. Was that as a post-doc?
EK: Ive been apprenticing myself to tropical biologists since I was in
college. I did a tropical ecology graduate course in Costa Rica as part of
my graduate training. I took plant systematics classes and forestry
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Michael Silverstein and others. But you dont let Silverstein own Peirce,
youre drawing on Deacon talking about Peirce? Is that where you got
him? Or do you read Peirce alongside Deacon?
EK: Deacon has been thinking about Peirce for a long time. When
anthropologists use Peirce they tend to collapse certain things and not
deal with certain elements of Peirce, like his interest in evolution, and
they tend to frame a lot of his work in terms of something you can think
of as culture.
RG: For people who arent super familiar with Peirces biography, he was
a favored son of Boston Brahmins and then ended up going off on his
own way, and I think at one point had to earn a living by drawing mazes
for people to do in the back of newspapers. He had a very strange life.
His work is really a whole philosophy of the universe, its not just about
language, its very philosophical and I guess bizarre in some sense.
EK: Its an architecture of the universe. Its a huge opus. Hes got 80,000
manuscript pages out there. But there are some really consistent
questions that come up over and over again. He has a continuist
framework, so he thinks that everything in the universe is related to
everything else and philosophical frameworks that posit radical breaks
are problematic. Dualisms of all kinds are problematic. So any attempt to
understand humans without relating humans to other entities that arent
human is a problem for Peirce. Hes worked out all sorts of ways to
move across those kinds of boundaries.
The other thing thats really important is that his philosophy is directional.
By which I mean that he sees certain processes as nested within other
more basic processes. And this is very problematic for us as
anthropologists because we want to see complexity and freedom and
indeterminacy. Peirce also makes space for spontaneity, but hes very
much interested in the formal qualities of things. One of the places to
see the nested nature of his approach is in his semiotics. You can have
indexical reference without symbolic reference (as is manifest in the
biological world) but you cant have a symbolic system without indices.
Symbols are nested within indices, and a Peircean framework can allow
you to see that. These are the kinds of things that are unpopular. In fact,
they get collapsed in a lot of the ways in which Peirce is used in
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insights about how you get designs without a designer. It doesnt matter
whether or not he believed in God. It doesnt matter if he didnt
understand genetics or got some things wrong. It doesnt matter
because he discovered a property of evolutionary dynamics that has a
life of its own.
You can say the same thing about Peirce. Somebody can say, you see,
Peirce thought that crystals think or whatever. And he may have said
that. But I can show you in Peircean terms and on Peircean grounds how
that doesnt necessarily make sense. Hes no longer the owner of these
concepts. I dont want to out-Peirce Peirce. Theres a lot of stuff about
him that I dont understand, and there are many experts on him, and Im
not necessarily one of them. But theres a way in which theres a
fundamental logic about certain things I can get because the world is
doing it, and Peirce was able to tap into that and Im also able to tap into
that. What were tapping into exceeds both of us.
RG: Right, and the animals tap into that as well, and plants tap into it too. I
was so surprised at the end of the book to find that you were critical of
the culture concept. I thought: This is it! This book provides a scaffold to
understand how culture articulates with biology and biological science,
and it provides an argument about the reality of cultural phenomena
even though theyre immaterial. So much of our idea of reality is tied up
in materiality, right? There are things that are real and emergent (for
instance form, or what Sahlins would call structure) even though they
dont have physical bodies. That is a powerful way to talk about culture
as a force without reifiying it as a substance.
EK: I am not anti-culture. I think culture is a real thing. But there are two
problems with how we deal with culture. First, its very difficult to see
how culture relates to the non-cultural. Second, we tend to make culture
the only domain where generality and abstraction occur. What Im trying
to show is that there are other areas where generalities are produced.
This is an anti-nominalist book. Humans are not the only producers of
generals in the world. It doesnt mean that culture isnt a unique
phenomenon that creates unique realities and unique kinds of structures
and categories. But I dont think that, for example, these spirits of the
forest who I discuss in chapter six are necessarily only cultural
phenomena. In some ways theyre a product of culture, but theyre an
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animal relationships in the forest and all of a sudden I was then involved
in this multi-species turn and having conversations with people like
Donna Haraway. But I wasnt a savvy graduate student, I didnt even
know who Donna Haraway was when I was in the field! I didnt know
what the trends were. It was the world that eventually led me to Donna
Haraway, not the other way around.
Its the same with the ontological turn. Its my work that leads me to
pose questions ontologically (at a moment when people happen to be
doing this) rather than a current trend driving my work. This is the
advantage that we have as anthropologists. We are thinking with the
world. Thats whats going to keep our thinking fresh. Whats difficult for
me now is that I need to go back and think with the world myself.
RG: I think there is something strange about the structure of our
anthropological careers: theres a period of intense immersive research,
and then teaching and family, and then never going back to the field
again. Sometimes, it feels like no matter how hard you try, thats the sort
of political economy of the professoriate. I think it has a tremendous
effect on how anthropological theory works. When you cant get back to
the field, suddenly youre interested in elaborating coherent theoretical
frameworks from the top down, since you dont have fresh data to lead
you from the bottom up, like you were saying.
Is How Forests Think an ethnography? Is that the genre?
EK: Thats a great question. Its not the standard ethnographic
monograph its not bounded by the Runa. Its not about getting their
context. So, its not an ethnography in that sense. Although after reading
it I hope you do get some sense of having had an ethnographic
immersion. But it doesnt have that kind of boundedness in the sense
that my concerns are not necessarily their concerns. My analytical
framework is not restricted to their analytical framework. Its not that
mine is bigger, but just that my project only partially intersects with
theirs. In that sense its not an ethnography. Although it is a form of
thinking that grows from ethnography. And so it is empirical, or
experiential. So in this sense it is extremely ethnographic.
RG: Im just trying to understand whether youre using the ethnography
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categories.
Its a real problem. On the one hand I feel I can isolate ways of thinking
about political agency that are different. I can contribute to
conversations about things like resistance, and I can think about
problems of environmental politics in different ways, but ultimately, Im
not necessarily doing a kind of political work like.
RG: Terry Turner?
EK: Yes. Or some form of witnessing a kind of injustice to which I have
to find some way to attend. Im not doing that. Yet, the question for me
politically is, how are we going to create an ethical practice in the
Anthropocene, this time of ours in which futures, of human and
nonhuman kinds, are increasingly entangled, and interdependent in their
mutual uncertainty? This is where Im headed. And in the book I begin to
think about this political problem. But how does that articulate with
whats happening on the ground in terms of environmental politics? Who
might be doing something like this? I dont know. Its very abstract right
now, but thats where the political part of this would go.
RG: Its funny, I cant remember who said this; I think it was June Jordan?
She said that the way that it works is that you do the activism first, and
then the theory comes afterward that the theoretical work comes out
of the concrete political work of activism and social change. That
position sounds Peircean to me, Eduardo Kohnian to me, because it
emphasizes the process of being in the world, and is committed to the
idea that praxis leads to theoretical innovation. That claim, I think, may
run counter to the idea that theres something intellectually conservative
about radical politics.
EK: I like your formulation. There is some way in which I share affinities
with activism, in the sense that Im being made over first by the world
and then finding ways to account for that, but it doesnt necessarily fall
into the category of politics in terms of addressing oneself to social
injustices, per se, as the central focus.
RG: What are your future projects?
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54
286
Redux
Scott
Afghanistan's next president
may be an anthropologist
In "Blog post"
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Thanks to the
incredible
incredibilicity of our
intern Angela, I'm
happy to present an
interview I recently
did"Blog
with post"
Michael W.
In
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Interviews
Actor Network Theory, Amazon, anthropology beyond the human, Charles Sanders Peirce,
culture, Eduardo Kohn, Edward Sapir, Fieldwork, Franz Boas, government, How Forests Think
(book), interview, Michael Silverstein, multispecies ethnography, ontology, Politics,
government, power, power, Terrence Deacon, University of California Berkeley, University of
Chicago, University of Wisconsin
John
McCreery
Eduardo, thank you for writing this book. Rex, thank you for
recommending it. The Kindle edition is now on my iPad,
and the first few pages have already convinced me that I
am in for a treat. The opening scene, in which Eduardo is
instructed to sleep on his back so that the jaguar will see
his face and know that he is not prey is brilliant. It evoked
growing up in a family of occasional hunters in the
American south, and reading that how the animal sees you
is important was what I call, using the Japanese expression
a narudhodo (of course) moment. Not quite as dramatic
as facing a jaguar; but anyone who has ever sat on a log in
the woods trying to sit still so that the squirrels wont see
you will know what you mean in a visceral way. Of course,
it matters how the animals see us, just as it matters how
they see each other; the natural world is full of camouflage
and deception. But then along came Pierce and your
pointing out the difference between symbols on the one
hand and icons and indices on the other. The philosophical
concepts and the verifying experience came together with
a bang, like the Zen masters whack on the head.
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John
McCreery
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