Inheritance tracks for Energy Anthropology – by Simone Abram
What theoretical legacies does energy anthropology inherit?
Energy Anthropology can draw on a wide range of theoretical and empirical legacies. Direct studies of energy have been part of anthropology, one way or another, from early in its histories. Nader and Beckerman’s 1978 article on energy and quality of life was a landmark, but it is not only work on energy that offers theoretical legacies for current attention to energy anthropology. My own long-term theoretical interest in studies of science and technology and Actor Network Theory and its various incarnations, is woven through my ethnographic studies of urban professionals and future imaginaries, but it also has direct relevance for my current energy research.
Research on the imagined medium-term future of municipal plans showed how futures are always only partially imagined, tested and materialised. Exploring the differences between professional or expert formulations of future-oriented trajectories and the responses they generate raises various relevant theoretical and empirical questions. On the one hand, Latour and Woolgar’s ‘Laboratory Life’ offers inspiration for theoretical and methodological approaches to ethnographic research on expert knowledges, showing how labs or other test sites produce what could be called ‘knowledge-texts’ that circulate beyond the lab. On the other hand, references to public knowledge prompts us to consider Gal and Woolard’s enquiry into the concept of ‘public’: if a public is constructed as the counterpart to expertise, it is important to think about who this public might be and why they are imagined in particular ways. Rather than leap to a dichotomy between ‘expert’ and ‘lay’ knowledge, we can use ethnographies such as Eeva Berglund’s now classic ‘Knowing Nature, Knowing Science’ to see how scientific and spiritual concepts and discourses may be taken up and overlaid with different moral and ethical narratives in contests and claims over energy-futures. And as we think about futures, a particularly significant node in the development of future-anthropology is Jane Guyer’s work on future horizons, offering a frame through which to think about the shaping of temporal orientations.
Making tracks for energy anthropology
Methodologically, one of the greatest challenges in energy anthropology lies in finding ways to address expert knowledge without necessarily being enrolled in that knowledge-world entirely. Ethnographic methods generally require the ethnographer to learn the language of the society of study, in order to access the concepts of thought. How, then, might an ethnographer really learn to speak the language of, say, engineering, which students take many years to learn? And how can the technicalities of energy installations be discussed without adopting the language of expertise that goes in to designing them? And how can they be analysed without that technical language? Is it the job of the ethnographer to explain engineering concepts? And if so, how does that then differentiate them from the engineer giving a public-explanation? For me, having completed a 4-year undergraduate engineering degree gives me a certain fluency in the language of engineers, and recent fieldwork has reminded me of how little of this is shared with non-engineers. But having been away from the industry for two decades also helps me to suspend my empathy with engineering approaches to both problem-definition and solutions, to challenge expert knowledges and the assumptions embedded within them. One way to approach these challenges is to pay attention to non-discursive modes of communication and materialities. For this, it is useful to think about Sarah Pink’s work on sensory methods and domestic practices, and Paul Stoller’s work on sensory ethnography. These offer ways to remain alert to how engineers structure, share and use labs, for example, how they conceptualise the relationship of the lab to the world beyond, and its material links through real-time digital simulators, emulated data-streams, real-world objects brought into the lab and so forth.
Where are energy anthropology tracks going?
All this starts to build into a research agenda with broad horizons. My own agenda is focusing around energy ethics, not only in relation to politics and policy, but among engineers. What kind of ethical world is being built among engineers and what happens to their doubts? How are these articulated between disciplines and where is the role for Anthropology? Interdisciplinary collaboration between engineers and economists is well established and raises a number of problematic questions about the kind of moralities that may be established in the interactions between disciplines. In comparison, anthropologists are rather late to carve out a space for anthropology and other social sciences in the energy field, but this does not make it impossible. Recent collaborations between anthropologists and engineers, such as those we have achieved at Durham University and through the National Centre for Energy Systems Integration, show just how valuable they can be, and how open many engineers are to welcome anthropological insight into what are otherwise ‘wicked’ problems.
Berglund, E. K. (1998). Knowing nature, knowing science : an ethnography of environmental activism. Cambridge, White Horse Press.
Gal, S. and K. A. Woolard (2001). Languages and Publics: The Making of Authority. Manchester and Northampton, Massachusetts, St. Jerome Publishing.
Guyer, J. (2007) Prophecy and the Near Future: Thoughts on macroeconomic, evangelical, and punctuated time. American Ethnologist. 34(3): 409-421.
Latour, B. and S. Woolgar. (1979). Laboratory Life: The Construction of Scientific Facts. Princeton NJ, Princeton University Press.
Nader, L. and S. Beckerman (1978) Energy as it Relates to the Quality and Style of Life. Ann. Rev. Energy. 3: 1-28.
Pink, S. (2009) Doing Sensory Ethnography. London: SAGE,
Stoller, P. (1989). The Taste of Ethnographic Things – The Senses in Anthropology U. Penn Press.