As a creative generalist, I don’t tend to emphasize expert status too much, but I do see advantages in complementarity between people who act in different spheres of social life. As we say in French, «à chacun son métier et les vaches seront bien gardées» (“to each their own profession and cows will be well-kept”).
The diversity of skills, expertise, and interest is especially useful when people of different “walks of life” can collaborate with one another. Tolerance, collegiality, dialogue. When people share ideas, the potential is much greater if their ideas are in fact different. Very simple principle, which runs through anthropology as the study of human diversity (through language, time, biology, and culture).
The problem, though, is that people from different “fields” tend not to respect one another’s work. For instance, a life scientist and a social scientist often have a hard time understanding one another because they simply don’t respect their interlocutor’s discipline. They may respect each other as human beings but they share a distrust as to the very usefulness of the other person’s field.
Case in point: entomologist Paul R. Ehrlich, who spoke at the Seminar About Long Term Thinking (SALT) a few weeks ago.
Ehrlich seems to have a high degree of expertise in population studies and, in that SALT talk, was able to make fairly interesting (though rather commonplace) statements about human beings. For instance, he explicitly addressed the tendency, in mainstream media, to perceive genetic determinism where it has no place. Similarly, his discussion about the origins and significance of human language was thoughtful enough that it could lead other life scientists to at least take a look at language.
What’s even more interesting is that Ehrlich realizes that social sciences can be extremely useful in solving the environmental issues which concern him the most. As we learn during the question period after this talk, Ehrlich is currently talking with some economists. And, contrary to business professors, economists participate very directly in the broad field of social sciences.
All of this shows quite a bit of promise, IMVHAWISHIMVVVHO. But the problem has to do with respect, it seems.
Now, it might well be that Ehrlich esteems and respects his economist colleagues. Their methods may be sufficiently compatible with his that he actually “hears what they’re saying.” But he doesn’t seem to “extend this courtesy” to my own highly esteemed colleagues in ethnographic disciplines. Ehrlich simply doesn’t grok the very studies which he states could be the most useful for him.
There’s a very specific example during the talk but my point is broader. When that specific issue was revealed, I had already been noticing an interdisciplinary problem. And part of that problem was my own.
Ehrlich’s talk was fairly entertaining, although rather unsurprising in the typical “doom and gloom” exposé to which science and tech shows have accustomed us. Of course, it was fairly superficial on even the points about which Ehrlich probably has the most expertise. But that’s expected of this kind of popularizer talk. But I started reacting quite negatively to several of his points when he started to make the kinds of statements which make any warm-blooded ethnographer cringe. No, not the fact that his concept of “culture” is so unsophisticated that it could prevent a student of his from getting a passing grade in an introductory course in cultural anthropology. But all sorts of comments which clearly showed that his perspective on human diversity is severely restricted. Though he challenges some ideas about genetic determinism, Ehrlich still holds to a form of reductionism which social scientists would associate with scholars who died before Ehrlich was born.
So, my level of respect for Ehrlich started to fade, with each of those half-baked pronouncments about cultural diversity and change.
Sad, I know. Especially since I respect every human being equally. But it doesn’t mean that I respect all statements equally. As is certainly the case for many other people, my respect for a person’s pronouncements may diminish greatly if those words demonstrate a lack of understanding of something in which I have a relatively high degree of expertise. In other words, a heart surgeon could potentially listen to a journalist talk about “cultural evolution” without blinking an eye but would likely lose “intellectual patience” if, in the same piece, the journalist starts to talk about heart diseases. And this impatience may retroactively carry over to the discussion about “cultural evolution.” As we tend to say in the ethnography of communication, context is the thing.
And this is where I have to catch myself. It’s not because Ehrlich made statements about culture which made him appear clueless that what he said about the connections between population and environment is also clueless. I didn’t, in fact, start perceiving his points about ecology as misled for the very simple reason that we have been saying the same things, in ethnographic disciplines. But that’s dangerous: selectively accepting statements because they reinforce what you already know. Not what academic work is supposed to be about.
In fact, there was something endearing about Ehrlich. He may not understand the study of culture and he doesn’t seem to have any training in the study of society, but at least he was trying to understand. There was even a point in his talk when he something which would be so obvious to any social scientist that I could have gained a new kind of personal respect for Ehrlich’s openness, if it hadn’t been for his inappropriate statements about culture.
The saddest part is about dialogue. If a social scientist is to work with Ehrlich and she reacts the same way I did, dialogue probably won’t be established. And if Ehrlich’s attitude toward epistemological approaches different from his own are represented by the statements he made about ethnography, chances are that he will only respect those of my social science colleagues who share his own reductionist perspective.
It should be obvious that there’s an academic issue, here, in terms of inter-disciplinarity. But there’s also a personal issue. In my own life, I don’t want to restrict myself to conversations with people who think the same way I do.
