John L. Jackson

Bio: John L. Jackson is an academic researcher from University of Pennsylvania. The author has contributed to research in topics: Sincerity & Zero gravity. The author has an hindex of 10, co-authored 25 publications receiving 495 citations.

Harlemworld: Doing Race and Class in Contemporary Black America

Abstract: Harlem is the historical centre of black culture and one of the most famous neighbourhoods in the world. Just the mention of its name brings to mind images of Langston Hughes, Billie Holiday, Duke Ellington and W.E.B. Du Bois. As a contemporary black enclave in northern Manhattan, it is also a common symbolic marker for the hard and fast boundaries separating the rich from the poor in our cities. Harlem is thought of as the quintessential black slum. But, as John L. Jackson, Jr. points out in this new book, Harlem is far more culturally and economically diverse than its caricature suggests. Many experts believe that black America consists of two geographically distinct populations: a neglected underclass living in hopeless urban poverty, and a more successful suburban middle class of college graduates and thriving professionals. Through extensive fieldwork and interviews with denizens of Harlem, Jackson explodes these presumptions. "Harlemworld" probes the everyday interactions of African Americans with their black coworkers, acquaintances, friends, neighbours and relatives. Jackson shows how their social networks are often more class stratified and varied than many social analysts believe. He proves that a socially and geographically bifurcated class model no longer works as the only guide to understanding black America. Ultimately, "Harlemworld" demonstrates how African Americans embody and interpret different class identities through their own behaviours and their assessments of each other. For the men and women of Harlem, racial identities are not simply inhabited, but enacted. At any given time, the way Harlemites speak, dress, walk or even stand can be linked to particular class positions within a hierarchy of socioeconomic possibilities. In Harlem, intraracial differences, be they embodied through dialect or fashion, striding gaits or slouching postures, are largely defined in folk theories that link social identities to everyday activities. Jackson argues that race in black America is something that African Americans practice - sometimes purposefully, sometimes inadvertently - as they navigate the class-variegated landscapes of their worlds.

Real Black: Adventures in Racial Sincerity

Abstract: New York's urban neighborhoods are full of young would-be emcees who aspire to "keep it real" and restaurants like Sylvia's famous soul food eatery that offer a taste of "authentic" black culture. In these and other venues, authenticity is considered the best way to distinguish the real from the phony, the genuine from the fake. But in "Real Black", John L. Jackson Jr. proposes a new model for thinking about these issues - racial sincerity. Jackson argues that authenticity caricatures identity as something imposed on people, imprisoning them within stereotypes: an African American high school student who excels in the classroom, for instance, might be dismissed as "acting white." Sincerity, on the other hand, as Jackson defines it, imagines authenticity as an incomplete measuring stick, an analytical model that attempts to deny people agency in their search for identity. Drawing on more than ten years of ethnographic research in and around New York City, Jackson offers a kaleidoscope of subjects and stories that directly and indirectly address how race is negotiated in today's world - including tales of book-vending numerologists, urban conspiracy theorists, corrupt police officers, mixed-race neo-Nazis, and gospel choirs forbidden to catch the Holy Ghost. Jackson records and retells their interconnected sagas, all the while attempting to reconcile these stories with his own crisis of identity and authority as an anthropologist terrified by fieldwork. Finding ethnographic significance where mere mortals see only bricks and mortar, his invented alter ego, Anthroman, takes to the streets, showing how race is defined and debated, imposed and confounded every single day.

On Ethnographic Sincerity

Abstract: This essay posits sincerity and humor as linked ways of politicizing the interactions that underpin all ethnographic encounters. This politicization is contrasted with conventional anthropological preoccupations with authenticity (and fetishizations of ethnographic writing), and it demands attention to the human bodies that constitute ethnographic intersubjectivity. Combining a discussion of Habermas’s public sphere with the exploits of a nineteenth‐century African American mesmerist and protoanthropologist, Paschal Randolph, I argue against one kind of “occulted anthropology” (the disembodied version attributed to Habermas) for an agential variety exemplified by Randolph’s differently framed investments in the political powers of occultist possibility. Instead of being seduced by would‐be objective attempts to access a disembodied (i.e., universal) subjectivity, I argue for a Paschal‐like reclamation of the vulnerable ethnographic body (in all of its contingent particularity), a reclamation that fuses ra...

Thin Description: Ethnography and the African Hebrew Israelites of Jerusalem

Abstract: The African Hebrew Israelites of Jerusalem are often dismissed as a fringe cult for their beliefs that African Americans are descendants of the ancient Israelites and that veganism leads to immortality. But John L. Jackson questions what "fringe" means in a world where cultural practices of every stripe circulate freely on the Internet. In this poignant and sophisticated examination of the limits of ethnography, the reader is invited into the visionary, sometimes vexing world of the AHIJ. Jackson challenges what Clifford Geertz called the "thick description" of anthropological research through a multidisciplinary investigation of how the AHIJ use media and technology to define their public image in the twenty-first century.Moving far beyond the "modest witness" of nineteenth-century scientific discourse or the "thick descriptions" of twentieth-century anthropology, Jackson insists that Geertzian thickness is an impossibility, especially in a world where the anthropologist's subject is a self-aware subject--one who crafts his own autoethnography while critically consuming the ethnographer's offerings. "Thin Description "takes as its topic a group situated along the fault lines of several diasporas--African, American, Jewish--and provides an anthropological account of how race, religion, and ethnographic representation must be understood anew in the twenty-first century lest we reenact old mistakes in the study of black humanity.

萨义德的“Orientalism”释义

Abstract: 萨义德以其独特的双重身份,对西方中心权力话语做了分析,通过对文学作品、演讲演说等文本的解读,将O rie n ta lis m——"东方学",做了三重释义:一门学科、一种思维方式和一种权力话语系统,对东方学权力话语做了系统的批判,同时将东方学放入空间维度对东方学文本做了细致的解读。

An Analysis of Frantz Fanon's Black Skin, White Masks

Abstract: Frantz Fanon’s explosive Black Skin, White Masks is a merciless expose of the psychological damage done by colonial rule across the world. Using Fanon’s incisive analytical abilities to expose the consequences of colonialism on the psyches of colonized peoples, it is both a crucial text in post-colonial theory, and a lesson in the power of analytical skills to reveal the realities that hide beneath the surface of things. Fanon was himself part of a colonized nation – Martinique – and grew up with the values and beliefs of French culture imposed upon him, while remaining relegated to an inferior status in society. Qualifying as a psychiatrist in France before working in Algeria (a French colony subject to brutal repression), his own experiences granted him a sharp insight into the psychological problems associated with colonial rule. Like any good analytical thinker, Fanon’s particular skill was in breaking things down and joining dots. His analysis of colonial rule exposed its implicit assumptions – and how they were replicated in colonised populations – allowing Fanon to unpick the hidden reasons behind his own conflicted psychological make up, and those of his patients. Unflinchingly clear-sighted in doing so, Black Skin White Masks remains a shocking read today.

Politics of Piety: The Islamic Revival and the Feminist Subject

Abstract: WOMEN Politics of Piety: The Islamic Revival and the Feminist Subject, by Saba Mahmood Princeton, NJ and Oxford, UK: Princeton University Press, 2004 xvi + 199 pages Gloss, to p 203 Refs to p 223 Index to p 233 $55 cloth; $1795 paper This book explores "the conceptual challenges that women's involvement in the Islamist movement poses to feminist theory in particular and to secular-liberal thought in general through an ethnographic account of the urban women's mosque movement that is part of the Islamic Revival in Cairo, Egypt" (p 2) However, Saba Mahmood promises more than an ethnography based on two years of fieldwork (1995-1997) She embarks on an intellectual journey of selfreflection in which she has come "to believe that a certain amount of self-scrutiny and skepticism is essential regarding the certainty of my own political commitments, when trying to understand the lives of others who do not necessarily share these commitments" (p xi) By refusing to take her own political stance as the necessary lens through which the analysis proceeds, the author opens up the possibility that "my analysis may come to complicate the vision of human flourishing that I hold most dear and which has provided the bedrock of my personal existence" (p xii) It is necessary, the author cautions as she embarks upon her inquiry, not to assume that the political position we uphold will necessarily be vindicated or provide the ground for our theoretical analysis As readers, we are invited to join her in "parochializing our assumptions, about the constitutive relationship between action and embodiment, resistance and agency, self and authority - that inform most feminist judgments from across a broad range of the political spectrum about non-liberal movements such as the women's mosque movement" (p 38) It is within that spirit that I have critiqued this book The five chapters are a running argument with and against key analytic concepts in liberal thought as these concepts have come to inform various strands of feminist theory through which non-liberal movements, such as the women's mosque movement, are analyzed Through each chapter Mahmood makes her ethnographic talk back to the normative liberal assumptions about human nature against which such a movement is held accountable "The Subject of Freedom" illustrates the different ways in which the activism of the mosque movement challenges the liberal conception of politics Mahmood analyzes the conception of self, moral agency, and politics that undergird the practices of this non-liberal movement in order to come to an understanding of the historical projects that animate it The pious subjects of the mosque movement occupy an uncomfortable place in feminist scholarship because they pursue practices and ideals embedded in a tradition that has historically accorded women a subordinate status "Topography of the Piety Movement" provides a brief sketch of the historical development against which the contemporary mosque movement has emerged and critically engages with themes within scholarship of Islamic modernism regarding such movements We sense the broad-based character of the women's mosque movement through the author's description and analysis of three of six mosques where she concentrated her fieldwork Despite the differences among the mosque groups - ranging from the poorest to the upper-middle income neighborhoods of Cairo - they all shared a concern for the increased secularization of Egyptian society and illustrate the increasing respect accorded to the da 'iya preacher/religious teacher (who undertakes da'waliterally call, summons or appeal that in the 20th century came to be associated with proselytization activity) "Women and the Da'wa" (pp 64-72) is particularly insightful, as the author juxtaposes the emergence of secular liberalism with the da'wa movement and concludes that "the modernist project of the regulation of religious sensibilities, undertaken by a range of postcolonial states (and not simply Muslim states), has elicited in its wake a variety of resistances, responses and challenges …

Black Cultural Capital, Status Positioning, and Schooling Conflicts for Low-Income African American Youth

Abstract: Previous literature has failed to empirically demonstrate the conceptual distinction that social scientists make between "dominant" and "non-dominant" cultural capital. This article provides evidence of the coexistence of these two forms of capital within the social and academic lives of poor ethnic minority students. Using in-depth interviews with 44 low-income African American youth, I illustrate how these students negotiate their perceptions of the differential values placed by educators on these two forms of capital. Often, scholars research the effects of (dominant) cultural capital in social reproduction across various social classes, but not the influence of (non-dominant) cultural capital on status relations within socially marginalized communities. By taking into account the interplay between these two forms of capital in the lives of low-income minority students, researchers might develop a more complete and nuanced understanding of how culture ultimately affects the prospects of mobility for lower status social groups.

"Don't put my name on it": Social capital activation and job-finding assistance among the black urban poor

Abstract: From a social capital theoretical perspective, deficiencies in access to mainstream ties and institutions explain persistent joblessness among the black urban poor. Little problematized, however, is the extent to which access leads to mobilization and the social context within which social capital activation occurs. Employing in-depth interviews of 105 low-income African-Americans, this work advances the literature in two ways. First, it suggests that what we have come to view as deficiencies in access among the black urban poor may have more to do with functional deficiencies of their job referral networks. Second, the findings from this study lay the groundwork for a single, multilevel conceptual framework within which to understand social capital activation, a framework that takes into consideration properties of the individuals, dyads, and communities of residence.