Inaccessible American Anthropology

Alex Golub describes in positive terms the recent announcement, by the main anthropological association in the United States (AAA), that some older articles from a newsletter (AN) and an academic journal (AA) will not require a paid subscription to be downloaded directly.

via Savage Minds: Notes and Queries in Anthropology — A Group Blog » AAA ‘goes OA’: The emphasis should be on ‘first step’.

via AAA ‘goes OA’: The emphasis should be on ‘first step’.

Some other links:

It’s probably just a knee-jerk reaction on my part but I just don’t see this as a step in the right direction. Sorry.

I can’t help but think that it’s a way to avoid discussions about actual Open Access (OA), not a way to address concerns of the broadest community over the problems related to access to scholarly material. In a discipline which is supposed to care about widespread access, shouldn’t such concerns be taken into careful consideration?

It may sound like a personal preference but I tend to give more credit to pilot projects and other time-limited offers from publishers. As an easy example, the current program advertised by Sage for the month of October.
Some fellow OA enthusiasts and activists have railed against the “trial period” attempts from major publishers (including previous “free access” months by Sage). Their reactions sounded similar to what I’m trying to say about the AAA “OA” plan. But I see those “limited-time free access offers” as more beneficial in an OA logic than the AAA’s “too little, too late” campaign.
One reason I find those publisher offers useful is that these periods during which access to scholarship is made easier usually cover the publisher’s whole database, which makes the benefit of OA much more obvious than having selected issues of selected publications offered at no cost on an association’s semi-obscure website. Someone who’s working on a specific topic could use these trial periods to simply accumulate a lot of material to read later (using Zotero or other tools to keep track of this massive amount of literature). It’s the academic equivalent of binging and it sounds a bit absurd, but it can work (I’ve done this myself, a few years ago; really enjoyed it).
Then, because these major publishers cover several disciplines, those periods during which one can “browse and download at will” really benefit from anthropology’s position at the junction of several disciplines.
There’s an added benefit which is directly in favour of OA: once the trial period is over, individual readers get to notice how sad the current situation of proprietary access really is.

When so much important material suddenly becomes out of reach, people tend to react. And that reaction has some  “marketing” dimensions which are completely absent from the AAA’s scheme. And I’m talking about marketing which would be potentially beneficial to thinking about broad access outside of the tiny box of whether or not university libraries need to pay subscription fees.

To use an awkward analogy… If subscriptions to academic journals were following the same business model as cable or satellite TV providers, these “free access” periods would help convince individual readers of academic journals to subscribe to some kind of monthly plan. A few people who already have site licenses might even elect to subscribe to an individual plan if there’s an added value (say, relevant articles are “pushed” directly to the user when they become available, a step in convenience above the “alerts” some publishers send). But such a plan would be much more valuable to the large number of people who currently don’t have the privilege of having a full and active account in a large university’s library system. This group includes professional academics outside of the academic mainstream as well as non-academics who can greatly benefit from access to academic literature. My hunch is that the number of these non-academics who would like to engage in academic reading is currently growing, partly because of the growing number of university degrees awarded around the world. But even if that number remains stable, this market is currently untapped.
(These kinds of library privileges are really nothing to sneeze at. I’ve heard people use them as one of the most important things to come with a university position. At the same degree of importance if not more than office space. And I find little reason for these privileges to be the prerogative of professional academics at large institutions.)

Of course, I’d much rather have full OA than a “cable TV plan for academia.” But, in a skewed way, the “cable TV” model is closer to true OA spirit than the AAA’s scheme.
Full OA remains a dream but I personally think that this dream can come true during my lifetime (I’m still young). In some contexts, full OA could take the form of publicly-funded access. Something similar to this neat invention that people in the United States call “the public library.” In other contexts, the better-known OA plans (including author-paid) may sound more convincing to people (less “socializing” than the public library concept). And I’m sure some people could devise other schemes which would alleviate access problems to academic texts while maintaining financial viability for at least some of the institutions involved (institutions which, it should be noted, provide very little if any money for such essential academic activities as scholarship and teaching).

So, I perceive those time-limited “free access” offers as an opportunity to get people thinking about OA. And I can’t help but think that the AAA’s press release is more about ending than about opening the discussion on access.
As others have pointed out, these same articles (and a lot more AAA content) are already available on JSTOR.  Now, JSTOR doesn’t have a “send PDF to a friend” button. Nor does it have a specific statement making it clear sending those article files to other people can be perfectly legitimate. (They do talk about U.S. fair use in their Terms and Conditions text but legalese is a bit hard to read for non-native speakers of the legal language). Still, if you think about access in broad terms, JSTOR in general is “accessible” enough that, given a JSTOR-subscribing institution nearby (and African universities have had sponsored licenses), someone could say that the level of access afforded these articles is already pretty decent.
The added benefit of the AAA’s scheme over the current availability on JSTOR (and elsewhere) will need to be assessed carefully. Given the age of these texts, the plan will probably have very limited impact on how frequently these articles are cited (an important OA benefit). Because AnthroSource is AAA-specific, the plan will likely have very limited impact on the visibility of the discipline (another OA benefit). Because of the way AnthroSource is set up, the plan will likely have limited impact in terms of convenience (a minor OA benefit which shouldn’t be forgotten). Unless Google Scholar changes the way it links to those articles, the AAA’s “OA” articles might not be that much easier to find than the other articles. Because only a very limited portion of AAA publications will be covered by the plan, it will probably be confusing to the casual user (“Is it American Ethnologist which is available free of charge? What years, again?”).

Basically, the “OA” plan might only be noticeable to professional academic anthropologists, most of whom already have full AnthroSource access. As we say in French, «un coup d’épée dans l’eau».

So, sorry, but I have no idea why this scheme would be a step in the direction of improved access to anthropological scholarship. My mind can be changed, with thoughtful arguments. It’s just that don’t “get” it at this point.

Johannes Fabian on Blogs

via Johannes Fabian conference at Concordia « another anthro blog.

Congrats to Concordia anthroblogger (and anthroblogger researcher) Owen Wiltshire for getting Johannes Fabian to comment on his blog entry. Sounds like Fabian has a lot in common with those of us who push blogging, informal writing, and Open Access.

Not sure Fabian perceives public ethnography in the same light as academic ethnography, but he’s clearly interested in opening up dialogue beyond the strict limits of academic departments.

Éloge du nombrilisme

Bon, «éloge» c’est un peu fort. Pas vraiment question ici de faire l’apologie de l’égocentrisme, de l’égoïsme ou de l’insensibilité. Mais plusieurs circonstances m’ont mené à penser aux avantages d’une certaine «charité bien ordonnée» qui accorde une certaine place à la compartimentalisation entre soi et l’Autre.

Trame sonore (écouter ici), Actualités chantées par Diane Dufresne.

On n’est pas v’nus au monde pour se r’garder l’nombril mais quand i’ tombe des bombes, faut ben s’mettre à l’abril.

Oui, je sais, la chanson est très ironique. Loin de moi l’idée de m’ensevelir la tête sous le sable. Mais l’idée de base n’est pas si absurde qu’elle n’y paraît, même pour ceux parmi nous dotés (ou victimes) d’une «conscience sociale» et d’une empathie très fortes.

Il est de bon ton, dans certains milieux, de se préoccuper du monde. De s’attrister du sort de son prochain. Surtout si ce prochain est bien loin de nous. Dans le milieu académique, et plus particulièrement en science sociale, cette attention portée aux problèmes vécus par les autres est parfois poussée à sa limite logique. Plusieurs d’entre nous en conçoivent une vision très négative de l’humanité. Pour un humaniste, ce négativisme ambiant peut sembler inadéquat. «C’est bien beau de porter le poids du monde mais toujours faudrait-il percevoir du monde sa beauté.» Sans oublier que ce n’est généralement pas en se morfondant sur les problèmes de la planète qu’on réussit à les résoudre.

Une partie de la question est liée à la communication et aux médias. De façon sans doute plus efficace qu’à aucun autre moment de l’histoire humaine, nous pouvons désormais recevoir les «mauvaises nouvelles» des quatre coins de la planète. Pas que les médias de masse soient la cause ultime de ce que j’ai tendance à percevoir comme un marasme. Mais un même phénomène social à large échelle englobe à la fois le négativisme primaire de certains milieux et cette tendance qu’ont les journalistes de diffuser l’information la plus déprimante qui soit (liée, selon certains, aux nécessités publicitaires). Sans parler d’un lien causal, on peut décrire une certaine cohérence logique: marasme et journalisme «vont très bien ensemble».

Sans vouloir être trop provocateur, peut-être est-ce ici que se situe la «banalité du mal» décrite par Arendt?

Selon moi, l’attitude positive d’Isabelle Bourgeois et de Planet Positive, tout comme l’orientation vers les solutions chez les Reporters d’espoir sont plus à même de canaliser les changements sociaux en fonction des valeurs et idéaux des gens impliqués que l’optique journalistico-misérabiliste qui veut que «tout va mal jusqu’à preuve du contraire».

Comme c’est souvent le cas, il y a à la fois une part sociale et une part individuelle à prendre en compte dans le rapport qu’on pourrait dire «morbide» entre certains bien-pensants et le «sort du monde». Du point de vue individuel, on se rapproche de la psychologie de la névrose, du moins dans son acception usuelle non-diagnostique. Du point de vue social, on pourrait penser à un certain paternalisme: parmi ceux qui s’inquiètent tant du sort du monde se trouvent sans doute plusieurs «donneurs de leçon» qui croient avoir mieux compris que tous les autres. C’est un point de vue critique que j’ai de la difficulté à ne pas entretenir. Mais il s’agit plus d’une réaction personnelle que d’une analyse solide.

Revenons à nos moutons. Et au nombril, centre d’un certain univers.

Le nombrilisme a-t-il une place? De par mon orientation altrocentrique, j’ai tendance à croire que non. Jusqu’à tout récemment, ma vision personnelle du monde n’accordait que peu de valeur à l’égocentrisme, au retour sur soi. Je tolérais l’égoïsme des autres mais j’étais si intransigeant envers mon propre comportement que je n’osais presque pas «penser à moi». Depuis quelques temps, suite à une démarche très personnelle, j’ai appris à être moins sévère à mon égard et à accepter l’indulgence centrée sur soi-même. Il y a un aspect thérapeutique au fait d’accepter de se faire du bien à soi-même.

Ayant déjà énoncé un thème lié à une chanson, voici quelques paroles d’une autre chanson, tirée d’une comédie musicale des années 1920 et interprétée par plusieurs musiciens de Jazz:

I want to be happy
But I won’t be happy
Till I make you happy too.

J’aime bien cette pièce, en tant que standard de Jazz. Mais en tant que perspective sur le bonheur, ces paroles semblent représenter une vision assez problématique: «je ne serai heureux que si je peux te rendre heureux(se)». Un bonheur aussi conditionnel peut-il mener à une réelle sérénité?

Bon, l’extrême inverse n’est probablement pas plus sensé. Une attitude sereine demande une certaine empathie, voire de la sympathie (du moins, pour ceux parmi nous qui ne sont pas ermites). Mais il doit bien y avoir un équilibre à trouver ou, tout simplement, une attitude qui tient compte tout à la fois du bonheur des autres et de son propre bonheur.

Beaucoup d’autres choses à dire sur le sujet. Entre autres, sur l’orientation-bonheur énoncée comme cure à la crise financière ou sur la compartimentalisation nombriliste dans certains contextes culturels (y compris au Québec). Ce sera pour plus tard. Mon propre petit moi individuel égoïste me fait signe.

😀