Tag Archives: Michigan

Talk: “Policing, Justice, and Community: An Anthropological Perspective”

I recently gave a “Lunch and Learn” talk for the Washtenaw County League of Women Voters on the topic of “Policing, Justice, and Community: An Anthropological Perspective” in which I outline why I think anthropological studies of policing can be helpful for thinking through some of the larger issues associated with policing today

Today’s Correspondence

I’ve sent the following letter to my State-Level representatives (and aspiring candidates) today.  Fell free to copy, paste and edit as you see fit.


Dear [Insert representative],


Recently Ann Arbor City Council passed a resolution (Resolution in Support of More Substantive Civilian Review of Policing Practices and Incidents) requesting our state representatives to move forward with a request to include citizen police oversight board members within the category of “law enforcement officials” for the purposes of allowing them access to the Law Enforcement Information Network (LEIN).  In my opinion, this was a measured and sound request both in terms of democratic participation and fiscal oversight (because citizens are not allowed access to the database currently, the AAPD has asked for and been granted a $170k/yr FTE so that a sworn officer can respond to oversight data requests.  We could save money, increase transparency, and arguably upgrade the available skill-set of that position if it could be filled by a civilian data analyst.


I was wondering what you are doing to move this issue forward?


In addition, in following the work of Ann Arbor’s Independent Community Police Oversight Commission (ICPOC) I have become aware of the Compulsory Arbitration Of Labor Disputes in Police and Fire Department Act 312 of 1969 and its effects on police reform in the state.  It is my understanding that this act gives police and fire unions a special status whereby an unresolved contract negotiation automatically enters binding arbitration after 30 days.  Whereas such arbiters typically resolve contract disputes by looking at prior examples, this is in essence a retrogressive law that makes it impossible to introduce even the most basic and popular reforms should they be found distasteful to the local police or fire union.  I would (1) urge you to make efforts in changing these onerous aspects of the existing law and (2) alert you to Senate Bill 0832 of 2020 and House Bill 5623 of 2020 which, shockingly, aim to extend these prerogatives to correction officers.  If there is anything I can do to help in these efforts, please let me know.

The Progressive Roots of American Anthropology (versus the Tea Party last time)

Two seemingly unrelated evens have occurred in my life the last two days which have caused me to think. I spent the day yesterday helping out with the campaigns of some of the local candidates here in Southeastern Michigan. Obviously the overall effect was not as successful as I would have liked. I can’t say, really, how much the election results had to do with the “Tea Party” phenomenon–compared with some of my experiences last year in Central Massachusetts I have to say I ran into relatively few of those types. What I have run into, though, is the idea that, especially in America, things do not get better; and, usually voiced as a more general principle, that any attempt to make things better on the general level (versus on the level of individuals or nuclear families) is impossible.  The immediate effect of these ideas on political will, for example, is that projects like building bridges, formulating a system of universal health care, or, you know, creating and protecting agencies that might help regulate food, education, safety or financial standards for the collective good–all of these are seen as at best misguided fantasies spouting phony accomplishments, at worst infringements of individual liberties.

The other thing that happened was that I sat down, perhaps for the first time, to really read (as opppossed to do the grad seminar preparation for) Lewis Henry Morgan‘s Ancient Society. I had no real reason why, besides it was the first book on my iBook shelf (so thank my iPad and The Gutenberg Project, or was it Google Books?). Now, I’ve taught LHM several times in my Introduction to Cultural Anthropology courses, usually using him as a foil that sets up Boasian Anthropology and, later Malinowskian fieldwork.  But what I don’t think I ever fully appreciatted was both the context in which Morgan’s work was written, and specifically what it was written against.

The first part, the context, is made explicit in the very first words:

The great antiquity of mankind upon the earth has been conclusively established. It seems singular that the proofs should have been discovered as recently as within the last thirty years, and that the present generation should be the first called upon to recognize so important a fact.

Wrap your head around that.  What must have it been like to understand oneself as among the first generation to realize the enormous antiquity of homo sapiens?  There are at least two directions one can move out of that fundamental fact: either you could view that long history as one of gradual decline–a Biblical Fall–or you can take the tack that Morgan believed was supported by the evidence.  In fact, Morgan frames his preface with two epigrams, the first from Whitney’s Oriental and Linguistic Studies:

“Modern science claims to be proving, by the most careful and exhaustive study of man and his works, that our race began its existence on earth at the bottom of the scale, Instead of at the top, and has been gradually working upward; that human powers have had a history of development; that all the elements of culture—as the arts of life, art, science, language, religion, philosophy—have been wrought out by slow and painful efforts, in the conflict between the soul and the mind of man on the one hand, and external nature on the other.”

The second from Kaines’ Antkropciogia:

“These communities reflect the spiritual conduct of our ancestors thousands of times removed… Our wondrous civilization Is the result of the silent efforts of millions of unknown men, as the chalk cliffs of England are formed of the contributions of myriads of foraminifera.”

The point here, and of Morgan’s anthropology, is a certain optimistic vision of humanity, of what makes us human: that bit by bit, generation after generation, together, humans can, and do, inevitably (if only eventually and through purposive  human action), make the world better for themselves.  He is, in other words, a Progressive.

Now, there are of course many things wrong with Morgan’s approach (which any graduate student in anthropology, or attentive undergraduate, will be able to tell you): the surety and singularity of his vision of what is “good” turns out to be both ethnocentric myopia and racist exclusion; his faith in the inevitability of unilateral progress over the long term seems questionable at best (although I’m beginning to wonder how much of that was rhetorical fireworks, marking out his position vis-a-vis the opposite).  But what I appreciate is his fervent insistence on its possibility.

And that’s why when I said earlier that I never fully “appreciated” what Morgan was writing against, I chose that word carefully.  “Known” would too strong a word here–I would have been able to recite most of those theoretical and political nuances before– but now I appreciate it.  And that suggests to me also, a potential place to quarry for answers to  to our current Progressive perplexities: what now?

Some further readings:

Hersey, M. (1993). Lewis Henry Morgan and the anthropological critique of civilization Dialectical Anthropology, 18 (1), 53-70 DOI: 10.1007/BF01301671

White, L. (1960). : Lewis Henry Morgan: American Scholar . Carl Resek. American Anthropologist, 62 (6), 1073-1074 DOI: 10.1525/aa.1960.62.6.02a00220

Michael A. Elliott, . (2008). Other Times: Herman Melville, Lewis Henry Morgan, and Ethnographic Writing in the Antebellum United States Criticism, 49 (4), 481-503 DOI: 10.1353/crt.0.0041

Service, E. (1988). : Lewis Henry Morgan and the Invention of Kinship . Thomas R. Trautmann. American Anthropologist, 90 (2), 443-444 DOI: 10.1525/aa.1988.90.2.02a00410