Learning from Zũni War Gods Repatriating Alternative Dispute Resolution for Practice and Research

This article applies lessons learned from the Zu˜ni people of the southwestern United States about successful and sustainable intervention as a metaphor to address common tensions among alternative dispute resolution (ADR) scholars and practitioners. These tensions are found in professionalisation, institutionalisation and identification of best practices. Through example of Zu˜ni efforts to repatriate sacred artefacts known as Ahuy: da, I argue that ADR is an intervention that works best through direct and ongoing dialogue rather than rigid adherence to a set of standards. The problem lies in how such adherence can limit and distort rather than inform or support best practices in research as well as mediation practice. I propose qualitative, ethnographic field research as a way to address this problem, and provide an example from ongoing study of a US family court mediation programme

Global aging: emerging challenges

This repository item contains a single issue of The Pardee Papers, a series papers that began publishing in 2008 by the Boston University Frederick S. Pardee Center for the Study of the Longer-Range Future. The Pardee Papers series features working papers by Pardee Center Fellows and other invited authors. Papers in this series explore current and future challenges by anticipating the pathways to human progress, human development, and human well-being. This series includes papers on a wide range of topics, with a special emphasis on interdisciplinary perspectives and a development orientation.Aging policy frameworks were devised during a demographic and economic context in which population aging seemed confined to wealthy nations. These countries could afford retirement policies that supported older workers, decreased unemployment among younger workers, and decreased family pressure to provide old age care. This calculation was based in part on failure to anticipate three demographic trends: continual decline in fertility below replacement rate, continual gains in longevity, and the rise of population aging in poor and “under-developed” countries. These three trends now fuel a sense of crisis. In the global North, there is fear that increasing numbers of older adults will deplete state pension and health care systems. In the global South, the fear is that population aging coupled with family breakdown” requires such state intervention. Natural disaster metaphors, such as “agequake” and “age-tsunami,” illustrate fears of a “graying globe” in which population aging implies population decay and economic destruction. Yet, global aging trends develop over decades and are not easily reversed. Longer-range trends can be addressed through revising policy frameworks to incorporate how growing old is moving from global exception to expectation. Alexandra Crampton was a 2008–2009 Postdoctoral Fellow at the Frederick S. Pardee Center for the Study of the Longer-Range Future and is currently Assistant Professor in the Department of Social and Cultural Sciences at Marquette University. Her scholarship and teaching bring an anthropological perspective to theoretical and practical questions on aging, social welfare policy, social work practice, negotiation, and alternative dispute resolution. She has presented her work for the American Anthropological Association, the Gerontological Society of America, the Council on Social Work Education, and the Society for Social Work Research. She holds a joint PhD in Social Work and Anthropology from the University of Michigan

Population Aging as the Social Body in Representation and Real Life

This article uses three levels of body analysis as presented by Nancy Scheper-Hughes and Margaret Lock to compare old age as a construct in population aging discourse with research on lived experience of people aging in the United States and Ghana. I first describe how demographers construct social bodies as becoming “gray” through population statistics and how policy makers then use dependency ratios to rationalize intervention on behalf of older adults in the body-politic. The construction of old age within this discourse is then compared with ethnographic research that suggests this construct leaves out much of the lived experience familiar to anthropologists of aging. Rather than debunk the old age construct, however, the purpose of this article is to argue for study of population aging discourse as constituting a social body reflecting cultural constructions of nature and society. Moreover, this representation is made real through policy and social intervention work, and with very real effect on people’s lives. As such, an anthropology of aging bodies can include the social life of old age as a social construct

The Social Brain

Editors\u27 Note: The economists\u27 traditional and convenient concept of human beings as rational actors who pursue self-interest has by now been thoroughly amended, if not debunked. But how the complicating factors, including gender, culture, emotion, and cognitive distortions, actually work in our brains has been elusive until more recently. Lately, however, neuroscience has begun to make inroads toward a better understanding of many of these factors. This chapter describes one large piece of the puzzle: the evolution of human beings\u27 brains as those of a highly interdependent, social species

No Peace in the House: Witchcraft Accusations as an Old Woman\u27s Problem in Ghana

In Ghana, older women may be marginalized, abused, and even killed as witches. Media accounts imply this is common practice, mainly through stories of “witches camps” to which the accused may flee. Anthropological literature on aging and on witchcraft, however, suggests that this focus exaggerates and misinterprets the problem. This article presents a literature review and exploratory data on elder advocacy and rights intervention on behalf of accused witches in Ghana to help answer the question of how witchcraft accusations become an older woman’s problem in the context of aging and elder advocacy work. The ineffectiveness of rights based and formal intervention through sponsored education programs and development projects is contrasted with the benefit of informal conflict resolution by family and staff of advocacy organizations. Data are based on ethnographic research in Ghana on a rights based program addressing witchcraft accusations by a national elder advocacy organization and on rights based intervention in three witches camps

Elder Mediation in Theory and Practice: Study Results from a National Caregiver Mediation Demonstration Project

Mediation is a process through which a third party facilitates discussion among disputing parties to help them identify interests and ideally reach an amicable solution. Elder mediation is a growing subspecialty to address conflicts involving older adults, primarily involving caregiving or finances. Mediation is theorized to empower participants but critics argue that it can exacerbate power imbalances among parties and coerce consensus. These contested claims are examined through study of a national caregiver mediation demonstration project. Study implications underscore the importance of gerontological social work expertise to ensure the empowerment of vulnerable older adults in mediation sessions

Negotiation Stands Alone

Yes, the authors concede, “everybody” negotiates: but that’s like saying “everybody drives,” and then watching aghast when “everybody” climbs into a racing car, or an eighteen-wheeled tractor trailer. The authors draw from Tsur’s experience teaching Israeli hostage negotiators and in other high-pressure environments to argue for an entirely distinct concept of a professional negotiator, one that starts with a rather experienced “student” and builds a sharply different training regimen from there

Troubling Solutions Through Anthropological Fieldwork: Mediation Research in Ghana, Australia, and the United States

Social workers and anthropologists encounter different representations of mediation as a professional practice: On the one hand, Social Work is grounded in mediation as expert knowledge that helps others to resolve interpersonal disputes. For example, mediation as Alternative Dispute Resolution (ADR) can enable court cases to resolve without formal trials. On the other hand, Anthropology is grounded in mediation as a research field site and by past intervention experience of anthropologists. As mediation professionalized and became mandated across public institutions, anthropologists became strong ADR critics. Academic debate between mediation proponents and critics ended as critics abandoned research in the 1990s and 2000s. My initial research goal was to pick up from past empirical study. Research was conducted in Australia, Ghana, and the United States in two areas of mediation practice; resolving parenting disputes between adults who are separating or not married, and “elder mediation” cases involving older adults. Initial findings reified past debate through data that supported proponents and critics. Further insight was gained through return to fieldwork using an expanded, ethnographic case study design. This article provides a journey through a seemingly intractable divide that was ultimately resolved through prolonged time in fieldwork focused on understanding client perspectives. I show how social work and anthropology scholars of professional mediation have been positioned on opposite sides of an expert knowledge/fieldwork research boundary. This boundary can be made productive through open exchange about mediation as a practice that evolves through an interplay of expert knowledge, intervention practice, and client engagement

The Lie of Pandemic Pivot and Essential Work

My emotional responses to this moment include feelings of anger, hope, and déjà vu. Although the scope and scale of this pandemic is unprecedented in our lifetimes, what has been especially hard is not necessarily new – nor entirely unprecedented – and therefore unavoidable. In this essay, I reflect on what was avoidable and call for better response. We must question the seemingly benign (if not optimistic) terms emerging as pandemic discourse, such as “pivot to a new normal” and “essential work,” for what they reveal of social injustice and failure to avert future crisis