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A Report on Tsings Friction Essay Anna Lowenhaupt Tsings book Friction: An Ethnography of Global Connection begins with a rough overview of the global patterns and schemes in communication through a critical exploration of the more general premise of global connections present everywhere. As the author claims that the book is not a history of philosophy but rather an ethnography of global connection (Tsing, 2004, p. 1), there appears a strong concern for the presumably existing ties between the minor and major aspects of the society. As Thomas Yarrow notes, the books main concern is to capture the dynamic through which different kinds of knowledge and culture come into contact with one another (Yarrow, 2006, p. 291) which is a logical and obvious contention behind the book. The first part of Tsings book delves into the concept of prosperity by looking into the various sides of capitalism and an exploration of its causes and effects from a larger perspective. As the first part lays down the vital notions needed to better understand the foundations and contemporary manifestations of capitalism, it also raises several issues revolving around the intricate connections around the world. It opens up the entry point upon which the author will weave continuously the discussion surrounding the global environment of politics that surround the rest of Indonesia as well as the local communities residing in the country. Considering the fact that Indonesias population grew significantly from 1980 to 2001to a little less than 50% (Indonesia: Environmental Issues, 2004), the book makes it clear that the rise in the population has conversely resulted to a sharp imbalance in the environment. The book makes it a point that capitalism has also shared a huge role in this imbalance, heightened in no small way by the population boom in the past as well as in the present times. As Tsing notes, proliferation, too, is a key principle of capitalist expansion (Tsing, 2004, p. 27) which brings the idea that the population expansion with the combination of capitalist expansion are evidences of proliferation. And this proliferation in turn creates the environment of frontiers which are not just edges but particular kinds of edges where the expansive nature of extraction comes into its own (Tsing, 2004, p. 27). In essence, the opening parts of the book, including the first chapter, are primarily divided into two sections. While the first section deals with the concept of frontier and the resources which comprise it founded on the ethnographic observations during the middle parts of the 1990s, the second section deals with aftermath of the crisis during 1997 when frontier-making spiraled out of control (Tsing, 2004, p. 28). The second chapter of the book delves into the concept of Natural Universals in the global context. For establishing the connection between God and Nature, the book inevitably draws the parallels between universality of a supreme being which is God and the universality of nature through the environment. While the chapter probes into the universality of capital-N Nature which is the awe-inspiring, lawlike systematicity of the cosmos of and of life on earth (Tsing, 2004, p. 88), the book also inevitably draws the essential link between Nature and the rest of the world. Further, the second chapter attempts to establish the presumption that through the realization of an existing generality among things can one begin to act on the idea of thinking globally. That is, the realization of the commonality among the various elements and entities in the world through their predominant generalities helps us overcome the barriers that hinder us from thinking on a large scale and attain the end of global connections. Tsing firmly makes this point by stating that as long as facts are apples and oranges, one cannot generalize across them; one must first see them as fruit to make general claims (Tsing, 2004, p. 89). This makes the book even more mind rousing as it nears its middle part. While it exposes certain critical observations such as the inability or failure of individuals to realize the common general thread which holds people together as one, the book in turn brings into consciousness the probable ways in which to achieve the challenge of realizing the more general claims. The book also observes that generalization is where small details support great visions and the universal is discovered in particularities (Tsing, 2004, p. 89). This presupposes the notion that generalization to the universal requires a large space of compatibility among disparate particular facts and observations (Tsing, 2004, p. 89). It also translates into the idea that tentative and contingent collaborations among incongruent seekers of knowledge as well as their incongruent forms of knowledge can create compatible facts and observations from incongruent ones (Tsing, 2004, p. 89). These observations discussed in the book brings us face to face with the core of what the author is presupposing: the idea that mere generalizations are just as they are without getting hold of the particulars that comprise them. And these particularities, when tied altogether, comprise the larger whole where the rest of Nature and of the world operate as a single entity. Further, the book reminds us that cultural analysis thrives on the description of specificity since it is the best method upon which we are able to acquire a critical distance from the common-sense platitudes and everyday assumptions of our lives and the powerful ideologies that keep us in their thrall (Tsing, 2004, p. 122). It reaffirms the claim that missing the knowledge about the particulars disarms one with the capacity to approach and comprehend the more obvious reality behind our common-sense understanding of the world. The section of the book entitled Nature Loving further concretizes and reinforces the belief that the various interactions involving various types of knowledge and culture are solid approaches in studying universal claims. Taking the rainforests of Indonesia as a concrete illustration, the book reiterates the belief that people have always been in contact with nature. One example to this is the fact that there are nature lovers who are devoted to outdoor activities such as camping, mountain climbing, rafting, and scuba diving (Tsing, 2004, p. 122) and that these people only comprise a small portion of the larger population whose daily lives involve contact with Nature such as those people living in Indonesia. In essence, the book also attempts to bring into light the observation that Nature and the cultural processes have been commonly attributed with various disjunctions and differences as well as with the heterogeneous factors which intertwine along the way. The book reveals these things as part of what people commonly refer to as globalization. The book further concretizes this observation in the chapter A History of Weediness where the author explores the interdependence of species by reflecting on the beasts and flowers, not just as symbols and resources, but as co-residents and collaborators (Tsing, 2004, p. 172). It entails the belief that there should be respect with the way in which people treat the environment. There appears to be a hint of the presumption that the patterns upon which the societies have changed over time have also led to the significant alteration in Nature. The book penetrates deep into the analysis by juxtaposing the observations of the poet Kristiandi Tanumihardja into the observations of people from the scientific community to the masses of the society. In particular, the cornerstone of these observations from the book relates the idea that nature has its own way of communication which is evidently unique in its own mysterious ways. While the book discusses the human attempts to unveil the mysteries behind the way Nature communicates not only by the scientific community but also by the world of literature, it also hopes that even with such limited understanding the attempts might bring us closer to knowing how to live in a multispecies world (Tsing, 2004, p. 172). The last chapter of the book entitled Freedom begins with the idea that travel changes the way we imagine our home places (Tsing, 2004, p. 213). This brings the reader to the presumption that there ought to be movement in order to arrive at a better and more fulfilling comprehension and appreciation of ones own environment. Only through such movement can there be a broader understanding of the global connections existing. And these movements can be further juxtaposed with the various social movements and upheavals in the past, including the social movements not only confined within the community of civilians but also with the environment. In The Forest of Collaborations which is the last chapter of the book, the author expounds on the subject of the types of collaborations where political gains and compromises can be assessed through constant attention to these kinds of collaborations and their effects (Tsing, 2004, p. 268). It sums up the general contention of the book in studying global interconnections and the many particularities involved in comprising the larger whole. With a special emphasis on the environmental status of Indonesia, the book reports facts about the predominant themes in analyzing the ethnography of global connections as well as the discoveries in previous years and contemporary times which establish what one can perceive as the indicators of globalization. References Indonesia: Environmental Issues. (2004). Retrieved November 2, 2007, from http://www. eia. doe. gov/emeu/cabs/indoe. html Tsing, A. L. (2004). Friction: An Ethnography of Global Connection. Princeton, NJ: Princeton University Press. Yarrow, T. (2006). Book Review: riction: An Ethnography of Global Connection By Anna Lowenhaupt Tsing. Political and Legal Anthropology Review, 29(2), 291-296.