| Arjun Appadurai | |
| Birth Date: | 4 February 1949 |
| Birth Place: | Bombay, Province of Bombay, Dominion of India (now Mumbai, Maharashtra, India) |
| Field: | Anthropology |
| Work Institutions: | New York University The New School University of Pennsylvania |
| Alma Mater: | Brandeis University (B.A.) University of Chicago (M.A., Ph.D.) |
Arjun Appadurai (born 4 February 1949) is an Indian-American anthropologist who has been recognized as a major theorist in globalization studies. In his anthropological work, he discusses the importance of the modernity of nation-states and globalization.[1] He is the former professor of anthropology and South Asian Languages and Civilizations at the University of Chicago, Humanities Dean at the University of Chicago, director of the Center on Cities and Globalization at Yale University, provost and senior vice president for Academic Affairs at The New School, and professor of education and human development studies at New York University's Steinhardt School.[2] [3] He is currently professor emeritus of the Media, Culture, and Communication Department in the Steinhardt School.
Some of his notable works include Worship and Conflict under Colonial Rule (1981), Disjuncture and Difference in the Global Cultural Economy (1990), of which an expanded version is found in Modernity at Large (1996), and Fear of Small Numbers (2006). He was elected a Fellow of the American Academy of Arts and Sciences in 1997.[4]
Appadurai was born on 4 February 1949 into a Tamil family in present-day Mumbai, Maharashtra, India.[5] He graduated from St. Xavier's High School, Fort, Mumbai, and earned his Intermediate Arts degree from Elphinstone College, Mumbai. He moved to the United States and received his B.A. from Brandeis University in 1970. After this he earned his M.A. (1973) and Ph.D. (1976) from the Committee on Social Thought at the University of Chicago. He then spent a brief time at Yale University.
Appadurai taught for many years at the University of Pennsylvania, in the departments of Anthropology and South Asia Studies. In 1984, during his time there, he hosted a conference through the Penn Ethnohistory program. This conference led to the publication of the volume called The Social Life of Things: Commodities in Cultural Perspective (1986).
In 2004, after a brief time as administrator at Yale University, Appadurai became Provost of The New School. Appadurai's resignation from the Provost's office was announced 30 January 2006 by New School President Bob Kerrey. He held the John Dewey Distinguished Professorship in the Social Sciences at New School.[6] Appadurai became one of the more outspoken critics of President Kerrey when he attempted to appoint himself provost in 2008.[7]
In 2008 it was announced that Appadurai was appointed Goddard Professor of Media, Culture, and Communication at the NYU Steinhardt School of Culture, Education, and Human Development.[8] Appadurai retired as emeritus from the department in 2021.
In 2021, Appadurai was appointed Max Weber Global Professor at the Bard Graduate Center, though he is based in Berlin and teaches remotely.[9]
See also: Public Culture. Appadurai is a co-founder of the academic journal Public Culture;[10] founder of the non-profit Partners for Urban Knowledge, Action and Research (PUKAR) in Mumbai; co-founder and co-director of Interdisciplinary Network on Globalization (ING); and a fellow of the American Academy of Arts and Sciences. He has served as a consultant or advisor to a wide range of public and private organizations, including the Ford, Rockefeller and MacArthur Foundations; UNESCO; the World Bank; and the National Science Foundation.
Appadurai has presided over Chicago globalization plan, at many public and private organizations (such as the Ford Foundation, the Rockefeller Foundation, UNESCO, the World Bank, etc.) consultant and long-term concern issues of globalization, modernity and ethnic conflicts.
Appadurai has many scholarships and grants, and has received numerous academic honors. He has been a fellow at the Center for Advanced Study in the Behavioral Sciences at Stanford University and the Institute for Advanced Study at Princeton University, as well as the Open Society Institute (New York). In 1997, he was elected to the American Academy of Arts and Sciences. In 2013, he was awarded an honorary doctorate Erasmus University in the Netherlands. He holds concurrent academic positions as a Mercator Fellow, Free University and Humboldt University, Berlin; Honorary Professor in the Department of Media and Communication at Erasmus University, Rotterdam; and Senior Research Partner at the Max-Planck Institute for Religious and Ethnic Diversity, Gottingen.
He also served as a consultant or adviser, extensive public and private organizations, including many large foundations (Ford, MacArthur and Rockefeller); the UNESCO; UNDP; World Bank; the US National Endowment for the Humanities; National Science Foundation; and Infosys Foundation. He served on the Social Sciences jury for the Infosys Prize in 2010 and 2017. He currently serves as the Asian Art Program Advisory Committee members in the Solomon Guggenheim Museum, and the forum D 'Avignon Paris Scientific Advisory Board.
Some of his most important works include Worship and Conflict under Colonial Rule (1981), Disjuncture and Difference in the Global Cultural Economy (1990), of which an expanded version is found in Modernity at Large (1996), and Fear of Small Numbers (2006). In The Social Life of Things (1986), Appadurai argued that commodities do not only have economic value; they have political value and social lives as well.[11] He was elected a Fellow of the American Academy of Arts and Sciences in 1997.[12]
His doctoral work was based on the car festival held in the Parthasarathi temple in Triplicane, Madras. Arjun Appadurai is member of the Advisory Board of the Forum d'Avignon, international meetings of culture, the economy and the media. He is also an advisory member of the journal .[13]
In his best known work 'Disjuncture and Difference in the Global Cultural Economy' Appadurai lays out his meta theory of disjuncture. For him the ‘new global cultural economy has to be seen as a complex, overlapping, disjunctive order’.[14] This order is composed of different interrelated, yet disjunctive global cultural flows,[15] specifically the following five:
Appadurai articulated a view of cultural activity known as the social imaginary, which is composed of the five dimensions of global cultural flows.
He describes his articulation of the imaginary as:
The image, the imagined, the imaginary – these are all terms that direct us to something critical and new in global cultural processes: the imagination as a social practice. No longer mere fantasy (opium for the masses whose real work is somewhere else), no longer simple escape (from a world defined principally by more concrete purposes and structures), no longer elite pastime (thus not relevant to the lives of ordinary people), and no longer mere contemplation (irrelevant for new forms of desire and subjectivity), the imagination has become an organized field of social practices, a form of work (in the sense of both labor and culturally organized practice), and a form of negotiation between sites of agency (individuals) and globally defined fields of possibility. This unleashing of the imagination links the play of pastiche (in some settings) to the terror and coercion of states and their competitors. The imagination is now central to all forms of agency, is itself a social fact, and is the key component of the new global order.[16]
Appadurai credits Benedict Anderson with developing notions of imagined communities. Some key figures who have worked on the imaginary are Cornelius Castoriadis, Charles Taylor, Jacques Lacan (who especially worked on the symbolic, in contrast with imaginary and the real), and Dilip Gaonkar. However, Appadurai's ethnography of urban social movements in the city of Mumbai has proved to be contentious with several scholars like the Canadian anthropologist, Judith Whitehead arguing that SPARC (an organization which Appadurai espouses as an instance of progressive social activism in housing) being complicit in the World Bank's agenda for re-developing Mumbai.