Sharon Elaine Hutchinson

written in 2005 on LJ:

How often does it happen? You go to coffee with a friend you've not seen in a while, fully expecting to get the general update - thinking you've already shared all there is to know about them. Then, as you listen to them speak of their past, their perspectives, and their politics, you suddenly realize you've barely scratched the surface of who that person was and has become during your acquaintance. Sharon Hutchinson's book is akin to coffee with an old friend.

While E.E. Evans-Pritchard was a pioneer of his time, Hutchinson's work clearly shows how far anthropologists have come in the 50 years since the era of "equi-Colonial-librium". Through historical analysis, community involvement, and a passion for the people, Hutchinson's study of the Nuer openly travels avenues Evans-Pritchard barely dared to glance down, and uncovers both the changes and challenges of Nuer life.

Core to this approach is the switch from the synchronic view that dominated Evans-Pritchard's era, to a diachronic view that incorporates where the Nuer come from to illuminate where they have gone. While recognizing the value of Evans-Pritchard's work, Hutchinson uses historical sources from the 1920's and 1930's and a wide variety of personal testimonies to pick apart Evans-Pritchard's misconceptions - many of which stem from the narrow, Structural-Functionalist theory which stresses equilibrium, emphasizes the importance of the aristocracy, and searches for neatly bounded groups. Secondary to this is the distinct change in method of data gathering. While Evans-Pritchard only passively - or "objectively" - participated; joining the occasional hunt and speaking to chosen aristocratic informants brought to him by his interpreter, Hutchinson gets down and dirty with the people, learing their language, following their lead, and, as she says, "perfecting the art of conversation". All a far cry from Evans-Pritchard's distanced grumblings about being treated as no more than an equal. The respect and value Hutchinson gives "the people of the people" is reflected in the quality and depth of understanding that they help her achieve.

Contrary to Evans-Pritchard's insistence of stasis, the life of the Nuer has been rife with both external and internal conflict, spurring a myriad of changes. What Evans-Pritchard referred to as "the way of the Nuer" now seems nothing more than an easy out, rather than diving into their actual dealings. Hutchinson, through her "art of conversation," discovers that many questions she wished to ask - regarding how the Nuer were handling such vast economic and political changes - were already an active dialogue among the people. And not all of the people were facing the same issues, which neatly gutted Evans-Pritchar's notion of culturally bounded homogeneity.

Likewise, Hutchinson sees the role of cattle change substantially, and with it, nearly every facet of kinship. The influx of money and guns earned through service in odd jobs, industry, and compulsory military service created a wildcard in the traditional means of gaining cattle and paying bridewealth. Similarly, the concepts of war, bloodwealth, vengeance, and governance - under the control of non-traditional or appointed leaders - added other stressors to established notions of culpability and social mores. But malleability, again, illustrates the Nuer's clear understanding of outside influence and the impact it has on their social structure and politics. This is a far cry from the idea of isolated stasis that Evans-Pritchard and his contemporaries found so appealing.

Finally it is important to note that Hutchinson keeps a firm grasp on her notion of self within the context of Nuer life. Her gender, and her awareness of what advantage it provided her, gives her greater leeway for openness with many different members of Nuer society while still being clear about her own foibles. And, while not necessarily because of her gender - but absolutely because of current anthropological practice - her investigation of gender roles, courtship and marriage practices, child rearing, and kinship ties brings her closer to understanding what it is to be Nuer than Evans-Pritchard ever fathomed.

In Nuer Dilemmas, Hutchinson embodies what it is to be a good contemporary anthropologist; thorough understanding of history, passion and curiosity that prompts poignant questions, and a willingness to follow the "other's" lead while keeping close ties to one's self. Well met, friend. Next time, let's do lunch.… (more)