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2016-05-29T00:00:00.000Z

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Wrong Michael Fischer?

Prof. Michael J. Fischer

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Email: m***@***.edu

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Massachusetts Institute of Technology

77 Massachusetts Avenue

Cambridge, Massachusetts 02139

United States

Company Description

The mission of MIT is to advance knowledge and educate students in science, technology, and other areas of scholarship that will best serve the nation and the world in the 21st century. MIT is dedicated to providing its students with an education that com ... more

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Background Information

Employment History

Baker Institute

Professor of Computer Science

Yale University

Affiliations

Board of Governors Member
University of California Humanities Research Institute

Board Member
Cultural Anthropology

Board of Advisors Member
VerifiedVoting.org Inc

Board Member
AMEWS

Advisory Board Member
NIMEP

Board Member
Society for Cultural Anthropology

Member of Advisory Board
Berg Publishers

Faculty and Staff Member
History of Science Society

Founder
KenCast , Inc.

Secretary
State of Connecticut

Education

B.A.

Johns Hopkins University

B.A.

geography and philosophy

Johns Hopkins

B.S.

Mathematics

University of Michigan

M.A.

Harvard University

M.S.

Applied Mathematics

University of Michigan

Ph.D.

University of Chicago

Ph.D.

Applied Mathematics

Harvard University

Ph.D.s

Web References (185 Total References)


About The Journal — Cultural Anthropology

culanth.org [cached]

Michael M. J. Fischer Massachusetts Institute of Technology


It also stitches together an ...

www.medanthrotheory.org [cached]

It also stitches together an intergenerational conversation with researchers experienced in prewar as well as postwar conditions: Margaret Mills (1991) for story telling in Afghanistan and Pakistan; M. Nazif Shahrani (2002 for narratives on pre- and postwar Afghanistan; Vincent Crapanzano (1980, 2011) for transference and exile narratives in North Africa and France; and Michael M. J. Fischer and Mehdi Abedi (1990), Mazyar Lotfalian (1996), and Byron Good, Mary Jo DelVecchio Good, and Robert Moradi (1985) for work on emotion, depression, and exile among Iranians (also Good, Good, and Fischer 1988; Fischer 1988, 2004).[note 2]I note these names because they are advisors or committee members of the dissertations cited below.

...
It also stitches together an intergenerational conversation with researchers experienced in prewar as well as postwar conditions: Margaret Mills (1991) for story telling in Afghanistan and Pakistan; M. Nazif Shahrani (2002 for narratives on pre- and postwar Afghanistan; Vincent Crapanzano (1980, 2011) for transference and exile narratives in North Africa and France; and Michael M. J. Fischer and Mehdi Abedi (1990), Mazyar Lotfalian (1996), and Byron Good, Mary Jo DelVecchio Good, and Robert Moradi (1985) for work on emotion, depression, and exile among Iranians (also Good, Good, and Fischer 1988; Fischer 1988, 2004).[note 2]I note these names because they are advisors or committee members of the dissertations cited below.
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Are there new everyday or ordinary life 'scenes of instruction' for how adversity is to be dealt with [Das 2015; Fischer 2015, 2016]?
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This is a big topic in its own right, and I will only comment on it peripherally here, but the 'Salman Rushdie affair' and the 'Mohammad cartoon affairs' can serve as tokens of these volatile and highly manipulable emotional transfers and channeling (Fischer 2009), with jihadist videos and other forms less well-studied ethnographically or analytically.
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We need ethnographies focused on the moral economies of ordinary ethics in everyday life among families challenged by constraints and adversities (Das 2015; Fischer 2015, 2016).
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Other ethnographies remind us of efforts that briefly worked in short windows of time, but were limited by the temporality of larger political cycles: I think here especially of the remarkable ethnography by Deborah Heifitz-Yahav (2002, 2004, 2005) of divergent masculinity cues of Palestinians and Israelis who worked together in joint border patrols, and of educational ventures as the Arava Ecology Institute whose student body is one-third Israeli, one-third West Bank Palestinians, and one-third Jordanian (Fischer 2006, 2007) .
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Dreamwork (including nightmares) is how the social is projected, condensed, displaced, and otherwise encrypted or 'worked through' with close friends (or via commentaries on blogs on the Internet): working through means to interpret and cope with the stressors not just of daily life, but of generational experiences (Behrouzan and Fischer 2014).
...
Somehow we need to get further, to at least a three-eyed, or more-than-two sides, perspective (Fischer 2006), not to Al-Ali's (unlikely) gloss for the postmodern condition as nihilism, but on the contrary to larger collective, inclusive, and diversity-nurturing commons, to a postmodernism, if Al-Ali likes the word, of postings back and forth between different modernities for examples of new ways of doing things.
...
Churchill might not have known that his canine metaphor comes from a long line of Persian psychiatric attention back to the medical texts of Ibn Sina (Avicenna) and Ali ibn al-Majusi (d. 982-984 [Behrouzan and Fischer 2015]).
...
Hezbollah leader Hassan Nasrullah has repeatedly claimed in the latter case that Shi'ite faith and persistence (sabr) in the mode of the Karbala Paradigm (Fischer 1980) protected the psychological resilience of the Lebanese Shi'ite population (albeit with a lot of social support supplied to victims by Hezbollah), while non-Shi'ites accused Hezbollah of a culture of death.
...
Michael M. J. Fischer is Andrew W. Mellon Professor in the Humanities and Professor of Anthropology and Science and Technology Studies at the Massachusetts Institute of Technology, and Lecturer in the Department of Global Health and Social Medicine, Harvard Medical School. He is the author of several books including Iran: From Religious Dispute to Revolution (Harvard University Press, 1980; 2nd ed.
...
Behrouzan, Orkideh and Michael M. J. Fischer. 2015. '"Behaves Like a Rooster and Cries Like a [Four-eyed] Canine": Nightmares, Depression, Psychiatry, & the Rise of Iranian Psychiatric Selves'. In
...
Fischer, Michael M. J. 1980. 'The Karbala Paradigm'. In
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Fischer, Michael M. J. 1995. 'Starting Over: How, What and for Whom Does One Write about Refugees? The Poetics and Politics of Refugee Film as Access in a Media Saturated World'. In
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Fischer, Michael M. J. 2004. 'War Again: Qandahar, 9/11 - Figure and Discourse in Iranian Cinematic Writing'. In Mute Dreams, Blind Owls, and Dispersed Knowledges: Persian Poesis in the Transnational Circuitry, 370-94. Durham, NC: Duke University Press. Fischer, Michael M. J. 2006. 'Changing Palestine-Israel Ecologies: Narratives of Water, Land, Conflict, and Political Economy, Then and Now and Life to Come'. Cultural Politics 2, no. 2: 159-92. http://dx.doi.org/10.2752/174321906778054556
Fischer, Michael M. J. 2007. 'To Live with What Would Otherwise Be Unendurable: Returns to Subjectivity'. In
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Fischer, Michael M. J. 2008. 'To Live with What Would Otherwise Be Unendurable II: Caught in the Borderlands of Palestine-Israel'. In
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Fischer, Michael M. J. 2009. 'Iran and the Boomeranging Cartoon Wars: Can Public Spheres at Risk Ally with Public Spheres Yet to be Achieved?'
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Fischer, Michael M. J., and Mehdi Abedi.
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Good, Mary-Jo DelVecchio, Byron J. Good, and Michael M. J. Fischer.


About The Journal — Cultural Anthropology

www.culanth.org [cached]

Michael M. J. Fischer Massachusetts Institute of Technology


About The Journal — Cultural Anthropology

production.culanth.org [cached]

Michael M. J. Fischer Massachusetts Institute of Technology


About The Journal — Cultural Anthropology

culanth.org [cached]

Michael M. J. Fischer Massachusetts Institute of Technology

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