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In Search of the Modern Agora; can scholarship speak to a divided world?
Words: Courtney Boag
Images: ‘The Death of Socrates’ - oil painting by Jacques-Louis David (1787)
8 November, 2024
“The future of effective truth-telling lies not in asserting absolute truths, but in creating spaces where multiple perspectives can be examined thoughtfully and where questioning leads not to division, but to deeper understanding.”
Courtney Boag
When Socrates was condemned to death in 399 BCE for "corrupting the youth" of Athens, he wasn't merely a victim of political persecution – he represented a fundamental tension that still resonates today: the challenge of bridging scholarly inquiry with public discourse. This ancient conflict between truth-telling and public reception mirrors the modern academy's struggle to communicate effectively with broader society, particularly in the social sciences. Through examining this parallel, we can better understand how to foster meaningful dialogue between academia and the public without sacrificing rigour or amplifying polarisation.
The modern academy faces a paradoxical crisis of communication. Despite producing valuable research across disciplines, universities increasingly function as isolated (and we might add, privatised) ivory towers, their insights rarely penetrating public consciousness in meaningful ways. This isolation becomes particularly problematic when we consider G.K. Chesterton's famous principle about social reform – now known as Chesterton's Fence. The principle suggests that reforms should not be made until we fully understand why existing traditions and structures were established in the first place. Yet how can society make informed decisions about change when the very research that might illuminate these understandings remains restricted within academic circles?
This communication gap manifests most visibly when academic research challenges established narratives or popular beliefs. The recent "Dark Emu" debate in Australia provides a compelling illustration. When anthropologist Peter Sutton and archaeologist Keryn Walsh published their research (Farmers or Hunter-gatherers? The Dark Emu Debate) which challenged certain historical interpretations, the resulting public discourse quickly became polarised. Rather than fostering nuanced discussion about why particular historical narratives had evolved and what purposes they served – as Chesterton's Fence would advocate – their work was often reduced to binary positions that served various political agendas.
The parallel with Socrates proves instructive here. His approach to questioning accepted truths wasn't simply to assert alternative facts or hastily tear down established beliefs, but to engage citizens in dialogue that encouraged examination of their own assumptions and the foundations of their society. His method, though ultimately leading to his death, demonstrated a crucial principle: effective truth-telling requires not just the transmission of knowledge, but the creation of spaces where multiple truths can be examined and discussed productively.
Modern academia would do well to learn from both Socrates and Chesterton. The current "deficit model" of academic communication must evolve into what might be called a "dialogue model," where researchers engage with the public as active participants rather than passive recipients. This approach acknowledges that before we attempt to dismantle or modify social structures, we must first understand their original purpose and current function through meaningful dialogue between experts and the broader public.
The stakes in this endeavour are significant. When academic research remains isolated from public discourse, society not only loses access to valuable insights that could inform policy, social change, and individual understanding, but a more insidious transformation occurs. The absence of meaningful dialogue between academia and everyday life gradually reshapes societal values and behaviours, creating what might be called an 'anti-intellectual drift'. This drift manifests as declining public interest in scholarly thought, erosion of critical thinking skills, and growing suspicion of expert knowledge. As this gap widens, society increasingly makes sweeping social changes without the benefit of deep analytical thinking or historical understanding – precisely the scenario that Chesterton's Fence warns against. We risk dismantling social structures whose complex purposes we've forgotten how to examine. Conversely, when research does enter public discourse without adequate translation or context, it risks being misinterpreted or weaponised for political purposes, as seen in the Dark Emu debate.
Creating bridges between academic knowledge and public discourse requires concrete changes in how academia approaches public engagement. Universities must value and reward public communication alongside traditional academic metrics. However, this engagement must go beyond simple knowledge transmission to facilitate deeper discussions about the implications of social change. We need new platforms for dialogue that function as modern versions of the ancient agora – spaces where academic insights can meet public discourse in productive ways, and where the wisdom embedded in existing social structures can be carefully examined before being modified or discarded.
The ultimate goal of this transformation extends beyond mere knowledge dissemination. When academic research effectively engages with public discourse, it has the potential to help society grapple with complex issues more productively. Rather than contributing to polarisation or hasty social reform, social science research can help illuminate our common humanity and foster more nuanced understanding of different perspectives while also helping us better understand the potential consequences of social change.
This careful approach to social change and public discourse becomes increasingly vital in our rapidly evolving society. The pace of technological and social change often pressures us to act quickly, but Chesterton's Fence reminds us of the importance of understanding before acting. Academic research, properly communicated and discussed in the public sphere, can help provide this crucial understanding.
Socrates died for his commitment to questioning accepted truths, but his legacy lives on in the enduring value of dialogue and enquiry. Modern academia need not face such dramatic consequences, but it must show similar courage in bridging the gap between scholarly knowledge and public understanding. The future of effective truth-telling lies not in asserting absolute truths or hastily dismantling social structures, but in creating spaces where multiple perspectives can be examined thoughtfully and where questioning leads not to division, but to deeper understanding.
Through this approach, we might discover that our common humanity lies not in shared answers, but in our shared questions and our collective responsibility to understand the implications of social change. In an era of increasing polarisation and rapid transformation, this may be the most valuable truth of all.
References
Schalet, A., Tropp, L and L, Troy, 2020, Making Research Usable Beyond Academic Circles: A Relational Model of Public Engagement, Analyses of Social Issues and Public Policy, vol. 20, no. 1, 2020, pp. 336--35.
Sutton, P and Walsh, K, 2021, Farmers or Hunter-gatherers? The Dark Emu Debate, Melbourne University Press.
ABC Listen ‘The Dark Emu Debate’
Stephen Bennetts reviews Farmers or Hunter-gatherers? by Petter Sutton and Keryn Walshe
The modern academy faces a paradoxical crisis of communication. Despite producing valuable research across disciplines, universities increasingly function as isolated (and we might add, privatised) ivory towers, their insights rarely penetrating public consciousness in meaningful ways. This isolation becomes particularly problematic when we consider G.K. Chesterton's famous principle about social reform – now known as Chesterton's Fence. The principle suggests that reforms should not be made until we fully understand why existing traditions and structures were established in the first place. Yet how can society make informed decisions about change when the very research that might illuminate these understandings remains restricted within academic circles?
This communication gap manifests most visibly when academic research challenges established narratives or popular beliefs. The recent "Dark Emu" debate in Australia provides a compelling illustration. When anthropologist Peter Sutton and archaeologist Keryn Walsh published their research (Farmers or Hunter-gatherers? The Dark Emu Debate) which challenged certain historical interpretations, the resulting public discourse quickly became polarised. Rather than fostering nuanced discussion about why particular historical narratives had evolved and what purposes they served – as Chesterton's Fence would advocate – their work was often reduced to binary positions that served various political agendas.
The parallel with Socrates proves instructive here. His approach to questioning accepted truths wasn't simply to assert alternative facts or hastily tear down established beliefs, but to engage citizens in dialogue that encouraged examination of their own assumptions and the foundations of their society. His method, though ultimately leading to his death, demonstrated a crucial principle: effective truth-telling requires not just the transmission of knowledge, but the creation of spaces where multiple truths can be examined and discussed productively.
Modern academia would do well to learn from both Socrates and Chesterton. The current "deficit model" of academic communication must evolve into what might be called a "dialogue model," where researchers engage with the public as active participants rather than passive recipients. This approach acknowledges that before we attempt to dismantle or modify social structures, we must first understand their original purpose and current function through meaningful dialogue between experts and the broader public.
The stakes in this endeavour are significant. When academic research remains isolated from public discourse, society not only loses access to valuable insights that could inform policy, social change, and individual understanding, but a more insidious transformation occurs. The absence of meaningful dialogue between academia and everyday life gradually reshapes societal values and behaviours, creating what might be called an 'anti-intellectual drift'. This drift manifests as declining public interest in scholarly thought, erosion of critical thinking skills, and growing suspicion of expert knowledge. As this gap widens, society increasingly makes sweeping social changes without the benefit of deep analytical thinking or historical understanding – precisely the scenario that Chesterton's Fence warns against. We risk dismantling social structures whose complex purposes we've forgotten how to examine. Conversely, when research does enter public discourse without adequate translation or context, it risks being misinterpreted or weaponised for political purposes, as seen in the Dark Emu debate.
Creating bridges between academic knowledge and public discourse requires concrete changes in how academia approaches public engagement. Universities must value and reward public communication alongside traditional academic metrics. However, this engagement must go beyond simple knowledge transmission to facilitate deeper discussions about the implications of social change. We need new platforms for dialogue that function as modern versions of the ancient agora – spaces where academic insights can meet public discourse in productive ways, and where the wisdom embedded in existing social structures can be carefully examined before being modified or discarded.
The ultimate goal of this transformation extends beyond mere knowledge dissemination. When academic research effectively engages with public discourse, it has the potential to help society grapple with complex issues more productively. Rather than contributing to polarisation or hasty social reform, social science research can help illuminate our common humanity and foster more nuanced understanding of different perspectives while also helping us better understand the potential consequences of social change.
This careful approach to social change and public discourse becomes increasingly vital in our rapidly evolving society. The pace of technological and social change often pressures us to act quickly, but Chesterton's Fence reminds us of the importance of understanding before acting. Academic research, properly communicated and discussed in the public sphere, can help provide this crucial understanding.
Socrates died for his commitment to questioning accepted truths, but his legacy lives on in the enduring value of dialogue and enquiry. Modern academia need not face such dramatic consequences, but it must show similar courage in bridging the gap between scholarly knowledge and public understanding. The future of effective truth-telling lies not in asserting absolute truths or hastily dismantling social structures, but in creating spaces where multiple perspectives can be examined thoughtfully and where questioning leads not to division, but to deeper understanding.
Through this approach, we might discover that our common humanity lies not in shared answers, but in our shared questions and our collective responsibility to understand the implications of social change. In an era of increasing polarisation and rapid transformation, this may be the most valuable truth of all.
References
Schalet, A., Tropp, L and L, Troy, 2020, Making Research Usable Beyond Academic Circles: A Relational Model of Public Engagement, Analyses of Social Issues and Public Policy, vol. 20, no. 1, 2020, pp. 336--35.
Sutton, P and Walsh, K, 2021, Farmers or Hunter-gatherers? The Dark Emu Debate, Melbourne University Press.
Further Resources
ABC Listen ‘The Dark Emu Debate’
Stephen Bennetts reviews Farmers or Hunter-gatherers? by Petter Sutton and Keryn Walshe
Lisa Stefanoff
Anthropologist | Curator | Media/Art Producer
Interviewer: Courtney Boag
Cinematography: Stéphanie Austruy
Photo (right): Provided by Lisa Stefanoff
4 October, 2024
“I would love to think that the incredible legacy and scholarship of anthropology is not forgotten but rather reworked, as it has been for a long time by Indigenous people and other scholars. For people to engage meaningfully with the archives, to find material value in it and, of course, to critique it where needed. I would love the archives to have this perpetual value.”
Lisa Stefanoff
Lisa Stefanoff is a writer, researcher, curator, and media/art producer living with her family in Mparntwe (Alice Springs), Central Arrernte country. For over two decades, Lisa has worked alongside desert artists and media-makers, collaborating closely with Aboriginal community-controlled organisations on projects related to language, art, regional history, and other storytelling initiatives. These collaborations span a variety of media, including screens, galleries, radio, and print. Lisa is a founding member of the Curatorium Collective and also holds senior research adjunct positions at the Charles Darwin University Centre for Creative Futures (CCF) and the University of New South Wales Big Anxiety Research Centre (BARC).
Having completed her graduate studies at New York University (NYU) as a Graduate School of Arts and Sciences MacCracken Fellow, Lisa has conducted collaborative, participant-action, and cultural practice-led research in Mparntwe since 2002. In her previous role as a University of New South Wales Australian Research Council Discovery Early Career Researcher Award Research Fellow, Lisa’s research helped produce the first-ever Pitjantjatjara language mental health virtual reality film Waumananyi – the song on the wind (2019). This project was a collaboration between the Ngaanyatjarra Pitjantjatjara Yankunytjatjara Women's Council Uti Kulintjaku, University of New South Wales fEELab, and the ‘Big Anxiety’ project. Her career has also included research and project management roles at the Cooperative Research Centre for Remote Economic Participation/University of South Australia, the Institute for Aboriginal Development Press, and the Central Australian Aboriginal Media Association (CAAMA) in Alice Springs.
In addition to her research and media production work, Lisa has dedicated much of her career to curating and supporting contemporary Indigenous cultural expression. She has worked closely with Rosalyn Brenda Boko (below) over many years to preserve and progress the stories in Rosalyn’s mother - Margaret Nampitjinpa Boko’s - paintings and to support the work of the Ngunytjuku Mamaku Tjukurpa Kanyini Wanka (Keeping Mother’s and Father’s Stories Alive) group.
Rosalyn Brenda Boko
Rosalyn Boko is a family story-keeper and storyteller fluent in Luritja, Pitjantjatjara, Yankunytjatjara, Western Arrarnta, and other central desert languages. She grew up at Iwupataka (Jay Creek) and now resides in Yarrenyty Arltere (Larapinta Valley) with her husband, sons, and her beloved dogs. Alongside her father, David Jangala Boko, Rosalyn is a founding member of the Ngunytjuku Mamaku Tjukurpa Kanyini Wanka (Keeping Mother’s and Father’s Stories Alive) group. Together, they lead efforts to preserve and share the family’s stories, continuing the work of her artist mother, Margaret Nampitjinpa Boko, through paintings, audio recordings, video, and other media.
In conversation with Lisa Stefanoff, Rosalyn Brenda Boko, Lena Driffen and Fiona Nelson (Mparntwe - Alice Springs)
Interviewer Courtney Boag had the pleasure of virtually meeting Lisa, Rosalyn, Lena Driffen, and Fiona Nelson weeks before her in-person interview with Lisa at The Ethics Centre. The following conversation helps lay the foundation for the later discussion between Courtney and Lisa (see below), offering valuable insights into Rosalyn’s upbringing and her journey of learning to paint from her mother, Margaret Nampitjinpa Boko, a highly respected Aboriginal Australian artist. Today, Lisa, Rosalyn, Lena, and many others work closely together to preserve Margaret’s stories through animated and innovative mediums.
In Conversation with Lisa Stefanoff (Ethics Centre)
*Postscript: In this interview, Lisa refers to her former colleague as Steven McGregor. The correct surname is McGregor.
Interested to learn more about Lisa’s work? Follow her work here.
Head over to The Curatorium Collective and immerse yourself in ‘Winimaku ara papa wiimatjaraku and other stories’, an interactive website experience featuring a unique collection of animated creative works by Rosalyn Boko, Margaret Nampitjinpa Boko, Lisa Stefanoff, and many others. This innovative display of creative research by The Curatorium Collective is pioneering new and interactive methods for presenting and sharing research insights.
You can read about this ongoing creative research project Winimaku ara papa wiimatjaraku and other stories here.
Follow Lisa on LinkedIn via @lisastefanoff
Head over to The Curatorium Collective and immerse yourself in ‘Winimaku ara papa wiimatjaraku and other stories’, an interactive website experience featuring a unique collection of animated creative works by Rosalyn Boko, Margaret Nampitjinpa Boko, Lisa Stefanoff, and many others. This innovative display of creative research by The Curatorium Collective is pioneering new and interactive methods for presenting and sharing research insights.
You can read about this ongoing creative research project Winimaku ara papa wiimatjaraku and other stories here.
Follow Lisa on LinkedIn via @lisastefanoff
Giti Datt
Anthropologist| Perfumer | Founder
Interviewer: Courtney Boag
Cinematography: Stéphanie Austruy
Photos: Provided by Giti Datt
4 October, 2024
“To me, the notion of decolonising perfume is about reclaiming or rediscovering different approaches to crafting a scent...It’s around how we understand scents and what they do for us. If you look at old Indian references, they don’t often talk about scents in terms of the memory they evolve - that association between memory and scent is actually quite culturally specific, but rather they write about scent as being transformational - it has the power to change your mood”
Giti Datt
Giti Datt is a PhD candidate at the School of Culture, History & Language in the College of Asia and the Pacific, where she explores the Indian attar (perfume oil) industry through an in-depth ethnographic lens. Her research examines attars not just as commodities but as cultural artifacts that hold deep significance for the artisans, traders, and consumers who sustain this centuries-old craft.
With nearly a decade of experience as a perfumer and founder of Guna working with attars and natural aromatics, Giti brings a rare combination of technical expertise and anthropological curiosity to her research. Her firsthand knowledge of the raw materials, traditional techniques, and sensory landscapes of perfumery allows her to engage deeply with the people behind the industry, offering an insider’s perspective on a world often overlooked in mainstream discussions about fragrance and material culture.
Beyond perfumery, Giti has spent much of her career in the not-for-profit sector, focusing on grassroots community initiatives. This background informs her research approach, emphasising the voices of those who are often excluded from global narratives about craftsmanship and trade. She is particularly interested in how traditional perfume-making practices persist and evolve amidst modernisation, globalisation, and shifting consumer trends.
Her work sits at the intersection of anthropology, sensory studies, and economic ethnography, offering fresh insights into how materials like attar shape identity, memory, and belonging. Through her research, Giti hopes to foster a greater appreciation for the attar industry—not only as a site of historical and cultural significance but also as a dynamic ecosystem of human creativity, labor, and skill.
Interested to learn more about Giti’s research? Follow her work here.
Support Giti’s work by checking out her beautiful perfumes and products at Guna Natural. Be sure to watch out for any of Giti’s future events, where you will be taken on a sensory experience to remember.
Follow Giti on socials via @gitidatt
Support Giti’s work by checking out her beautiful perfumes and products at Guna Natural. Be sure to watch out for any of Giti’s future events, where you will be taken on a sensory experience to remember.
Follow Giti on socials via @gitidatt