#karisaanand

[gwanth1002]

Within the textbook Cultural Anthropology in a Globalizing World, Miller defines modernization as, “a model of change based on belief in the inevitable advance of science and Western secularism and processes, including industrial growth, consolidation of the state, bureaucratization, a market economy, technological innovation, literacy, and options for social mobility” (Miller, 264). The photo above was taken this past Thursday at the Foggy Bottom-GWU metro stop. I was getting on the metro to meet up with a friend when I realized that the metro in Washington, DC was a great example of modernization with regards to infrastructure, specifically surrounding transportation and technological innovation. The metro planning began in the 1950s, “construction began in 1969, and the first segment opened for operation in 1976.” Present-day, the metro spans over 103-miles and is the “third-busiest rapid transit system in the United States in number of passenger trips.” Throughout the past couple of years, the DC Metro has undergone several renovations and continues to undergo renovations from the city. If I could do actual anthropological fieldwork with regards to modernization, I would want to research how the development of transportation infrastructure positively and negatively affects low-income communities.

Within the textbook Cultural Anthropology in a Globalizing World, Miller defines invention as, “the discovery of something new” (Miller, 262). The picture above was taken this past Saturday as I was walking to class on The George Washington University Foggy Bottom campus. The picture is of a Blue Light Emergency Phone, which can be found all throughout the GW campus and on many college campuses throughout the United States. They were invented as a safety mechanism, so if an individual is or feels that they are in danger, they have the ability to call the authorities for help. The police will be able to track down the individual based off of the Blue Light location that they called from, so the individual does not need to specify their location if they are unaware of where they are. Additionally, the Blue Light Emergency Phone system serves as a tracker. If an individual is being followed, they can press the main button on the Blue Light and a blue light will be emitted from the top of the call box. As they are walking, they can continue to press the Blue Light button on other Blue Light Emergency Phone boxes and a trail will be illuminated for the police to more efficiently find an individual who is in need of their help. Blue Light Emergency Phone systems are a relatively new invention, but they are crucial to prioritizing students’ safety on campus. If I could do actual anthropological fieldwork with regards to inventions like the Blue Light Emergency Phone, I would want to interview individuals who have utilized the Blue Light Emergency Phone system to get their insight on the pros and cons of the call box and to see if they believe that having the Blue Light Emergency Phone systems available to them makes them feel safer on campus.

[gwanth1002]

Within the textbook Cultural Anthropology in a Globalizing World, Miller defines displaced persons as, “people who are evicted from their homes, communities, or countries and forced to move elsewhere” (Miller, 240). The photo above was taken this past weekend in my friend’s dorm room on campus. Her grandmother, Roma King, wrote a book called Footsteps in the Snow, which was recently adapted into a movie called Pamięć Śladów. My friend had this gathering to show us the film and to further introduce us to her family’s history and Polish heritage. Both the book and the film are based on the true story of Roma King who at a young age was “forcibly relocated by the Soviets to Siberia from their family estate in Soviet-occupied Poland” during the Second World War. King was forced to relocate because her father was an “officer in the Polish forces and [was] later held in Moscow as a political prisoner of the NKWD, Soviet secret police.” After receiving amnesty, King’s father joined the Polish Army, located his family members including King, and started their journey to flee from Siberia. If I could do actual anthropological fieldwork with regards to displaced persons, I would want to research if there are specific places that displaced persons tend settle in and why those places attract displaced persons.

Within the textbook Cultural Anthropology in a Globalizing World, Miller defines chain migration as, “a form of population movement in which a first wave of migrants comes and then attracts relatives and friends to join them in the destination place.” (Miller, 250). The picture above was taken at my aunt and uncle’s house in New Jersey during Fall Break. My aunt was showing me some family heirlooms and came across this letter sent to my great-grandfather and his two brothers from Indira Gandhi, the 3rd Prime Minister of India from January 14, 1980 till her death on October 31, 1984. My great-grandfather and his two brothers were the first Indian citizens to migrate to Africa and encourage Indian settlement within many southern African countries. My great-grandfather brought his friends and family to South Africa and his two brothers did the same with regards to settling in Malawi and Zimbabwe. Indira Gandhi sent a letter to all three of them in order to thank them for helping to expand India’s presence throughout the world. If I could do actual anthropological fieldwork with regards to chain migration, I would want to interview individuals that have helped moved their family members and friends to another place, in order to learn more about the specific hardships and problems that they have had to face.

[gwanth1002]

Within the textbook Cultural Anthropology in a Globalizing World, Miller defines art as, “the application of imagination, skill, and style to matter, movement, and sound that goes beyond the purely practical” (Miller, 219). The photo above was taken in August and consists of the Urban Light sculpture at the Los Angeles County Museum of Art (LACMA). I decided to utilize this picture of the lamps because it is a very famous art piece in Los Angeles, but is also a piece that many individuals find hard to believe is “art”. Since the sculpture is just made up of lamps that light up, individuals argue that the piece is not truly art, but merely just lamps organized together in one specific area. Individuals that believe that Urban Light is artwork point to the idea that the piece’s playful geometric patterns can provide deeper meaning by spurring ones’ imagination. If I could do actual anthropological fieldwork with regards to art, I would want to research how artwork that is unconventional is created and do further research on individuals’ reactions to the art piece.

Within the textbook Cultural Anthropology in a Globalizing World, Miller defines theater as, “a type of enactment that seeks to entertain through movement and through words related to dance, music, parades, competitive games and sports, and verbal art” (Miller, 224). The picture above is of the John F. Kennedy Center for the Performing Arts located in Washington, D.C. According to the Kennedy Center website, “the Kennedy Center is the nation's busiest performing arts center, hosting approximately 3,000 events each year for audiences numbering more than 2 million.” The center is not only a location of theatrical performances, but also serves as a venue for other musical, dance, and performance shows. I decided to take a picture of the Kennedy Center because it is a world-famous location for theater of all different types and varieties. If I could do actual anthropological fieldwork with regards to theater, I would want to analyze the connection between theater and culture, as well as how theatrical traditions are passed down from generation to generation.