UCLA Anthropology  

Abel Valenzuela, Aomar Boum and Stephen Acabado (left to right) at National Academy ceremony of the Kingdom of Morocco./UCLA Anthropology

Aomar Boum, professor of anthropology and of Near Eastern languages and cultures at UCLA, was inducted into the National Academy of the Kingdom of Morocco at a ceremony held April 24 in Rabat, Morocco. 

It was a moment that brought together so many parts of his life, connecting his early years in Morocco to his years of scholarship and community building abroad. True to form, Boum began his remarks by thanking the mentors, colleagues, friends and family members who had guided and supported him throughout his scholarly and personal growth. 

“That introduction was overwhelming in the best way. I truly can’t thank my mentors and family enough for their support,” Boum said. 

It was also a proud and emotional moment for Boum’s colleagues who have witnessed his dedication and impact over the years.  

“Aomar’s work has always shown us how community histories are deeply tied to landscapes. It’s only fitting that our new UCLA-UIR (Université Internationale de Rabat) Highland Ecology Project in Morocco builds on his legacy — centering local knowledge, memory, and the environment,” said Stephen Acabado, fellow professor of anthropology and chair of the UCLA’s Archaeology Interdepartmental Program, who attended the ceremony.  

Born in Foum Zguid, in Tata province, Boum’s early experiences in a Saharan Amazigh community shaped the way he approaches history, identity and belonging. Today, he holds appointments in the departments of anthropology, history and Near Eastern Languages and Cultures at UCLA. His research has centered on the complexities of religious and ethnic minorities in North Africa, and his work has challenged and broadened the narratives about Jewish-Muslim relations across the Middle East and North Africa. 

At the induction ceremony, Boum delivered a lecture that captured the spirit of his scholarship: Salham, Jeans, and Kaftan: Sartorial and Fashion Narratives of Moroccan Jewish Immigrants in North America. In this talk, he explored how the Moroccan Jewish community in Los Angeles integrated into the larger LA community through global fashion trends, positioning themselves not on the margins but as notable contributors to the city’s economy. Boum introduced the concept of “sartorial syncretism” to describe how Moroccan Jewish immigrants negotiated and reshaped cultural identities through fashion, using the marketplace and style as vehicles for integration, entrepreneurship and cultural impact.  

“His lecture was an eye-opening and textured portrait of migration, identity and economic creativity — areas where Aomar’s work continues to open new conversations,” said Acabado.  

The ceremony was made even more meaningful by the presence of UCLA Division of Social Sciences Dean Abel Valenzuela, who traveled to Morocco to honor Boum’s achievements. Dean Valenzuela’s attendance reflected the respect Boum commands not only at UCLA but also globally.  

“It was a complete honor to be in attendance to celebrate Professor Boum,” said Dean Valenzuela. “His research represents what UCLA does best — engaged, interdisciplinary scholarship that crosses borders and connects communities.” 

Boum’s election to the National Academy affirms the significance of his work and the reach of his scholarship. It is also a proud moment for anthropology, especially among his colleagues in the Department of Anthropology at UCLA, who have long recognized the depth and impact of his contributions.  

“Boum’s work reminds us how histories of migration, belonging and creativity can reshape how we understand our shared worlds,” added Acabado.  

Related Story: UCLA College | Aomar Boum believes in the power of stories to unite 

Norma Mendoza-Denton, professor of anthropology in the UCLA College, studies the language used by President Donald Trump and politicians of all stripes. She’s co-editor (with Janet McIntosh of Brandeis University) of a new book, “Language in the Trump Era: Scandals and Emergencies,” which brings together 27 academics — including three other UCLA professors, H. Samy Alim, holder of the David O. Sears Presidential Endowed Chair in the Social Sciences and professor of Anthropology and African American Studies; Otto Santa Ana, professor emeritus of Chicana and Chicano studies, and Aomar Boum, associate professor of anthropology and Near Eastern languages and cultures — to analyze and understand the language of our current political moment. In this interview, Mendoza-Denton talks about how Trump uses words to manipulate reality, and how linguists can help us view politics through a more critical lens.

What did you set out to do with “Language in the Trump Era”?

For me, the main purpose of this book has been to try to equip people to do their own analyses on the fly. So that when you hear something coming from a political figure or from somebody in authority, you have some tools to say, “Oh my gosh, I recognize this, it’s a discourse pattern that somebody is putting out there. And as a discourse pattern, I’m able to name it and I’m able to have it not take me in.” It’s a kind of tool set for people to make their own determination about what they believe.

As a linguistic anthropologist, how do you study Trump? Do you watch his rallies and read his tweets, just like the rest of us?

Yeah. He’s a very productive data source, you can just imagine. There’s a really excellent resource that you can get if you go to Factba.se. It’s a compendium of everything he’s ever said, tweeted and videoed out. And it’s searchable.

The introduction describes Trump as a “linguistic emergency.” What does that mean?

One of the ways that we mean “linguistic emergency” is that Trump is using language to shape reality. He’s able to say, “This agency can no longer talk about climate change.” When you’re able to legislate something in this way, it means that unless people are aware of the way that language is being regimented around them, their reality is changing right under their feet.

Another example is when he accuses someone of a crime, even though they’ve been exonerated. With Kamala Harris and the “Birther 2.0” thing, he says, “I don’t know, but somebody very highly qualified says that she’s not able to run.” When he keeps repeating it and the airways repeat it for him — because he’s news, he’s the president — it goes a long way toward creating the reality that all of us share. Even if it’s not true, it plants a little bit of a doubt in the average person’s mind: is she really not qualified? Or wait, I know that she is, but should she be? It creates a discourse, and that’s why it’s a linguistic emergency. We haven’t had somebody that holds so much power who so continuously changes the linguistic ground under our feet. That’s really a pressing thing for us to understand.

The book breaks down a lot of phrases that we’re all familiar with at this point. One chapter, written by co-editor Janet McIntosh,professor of anthropology at Brandeis University,discusses the terms “crybabies” and “snowflakes.” Why are politicians using these words?

McIntosh’s term “semiotic callusing” is really applicable here. It’s a way of saying to everybody else, “the people that have complaints about this are just weak.” It’s a continuation of a discourse that we have in the U.S., first identified by George Lakoff, which is that the Republicans are like the strict father and the Democrats are the indulgent, overprotective mother. By setting up the crybabies and snowflakes discourse, the Republicans have managed to continue the discourse of the strict father. And Trump is like the ultimate strict father in this way. He’s calling out the weaklings, showing his own power, but also demonstrating to people how they should be treating others. It’s setting the stage for us to not only understand ourselves as being subject to this kind of power, but to regard each other in this way. To regard somebody who needs help to make ends meet as a weakling or somebody who yells on the street as acceptable, because they’re not being a snowflake, or to see people who are trying to get redress for past wrongs as crybabies.

It’s also mimicked by the left, where they start calling out people on the right, saying, “Who’s the snowflake now?” It’s amplified on both sides.

Yeah, that’s a great point. Again, because the language is creating reality, you get swept up in the logic and you start reproducing that same idea, instead of challenging the premise of it to begin with.

The phrase “fake news” seems to be another major new feature of our discourse. Is this just a part of our politics now, referring to something as fake news?

I don’t think the strategy is new. This is a strategy that was used by Mao Zedong, it was used by Stalin, it was used by Hitler. Victor Klemperer has a book about the ways in which the Nazis crafted language and a big part of it was basically going against the press and questioning independent news. It’s not a new thing at all, but definitely “fake news” —that’s part of the genius of Trump. He’s able to come up with these incredibly audiogenic, pithy little sayings like “fake news” that just stick. Now people are using “fake news” in non-Trump contexts all the time. At first it starts as a joking thing, they’re kind of making fun of Trump. But now it’s just used in a kind of normal way. So, you can see he’s a source of linguistic innovation, and that’s really interesting.

Trump famously said that he was going to “build the wall and make Mexico pay for it.” Obviously, Mexico was not going to pay for it, and everybody knew this. What is he doing when he says things like that?

He’s basically creating a show. He’s creating a form of entertainment that we are supposed to participate in. By saying, “I have the biggest crowd. I have the most beautiful wall. It’s getting made,” — first of all, it doesn’t matter that half of the assertions that he makes are actually suspect, right? But they paint a particular picture. And frankly, when you’re one of his supporters, you’re in a mode of suspending disbelief as it is. So, once you’re in that suspension of disbelief, it paints the whole tableau so that you can get carried away in the illusion.

What can linguists do to help ordinary people understand and cope with Trump’s language on a daily basis?

All of us are linguists in a way. All of us try to be critical when somebody makes an argument and they’re trying to pull a fast one on you, each one of us has to use our critical capacity, to try to figure out how reality is being constructed for us. And I think that that’s for me the most important thing. It doesn’t matter what spectrum of politics you’re coming from. As long as you’re equipping yourself to be able to understand when somebody is pulling a fast one or working against your interests, even though they claim to be working for your interests, when they reverse themselves, when they contradict themselves, when they’re calling someone names just to be memorable, instead of accurate.

This article originally appeared in the UCLA Newsroom.

With so many people hurting in this turmoil-filled year — be it physically, economically, socially or psychologically — it’s hard to imagine a time when acts of kindness, both large and small, were in greater demand. For anyone resolving to contribute to a more compassionate and just planet, there’s good news: Kindness is contagious.

UCLA anthropology professor Daniel M.T. Fessler has led studies demonstrating that when we witness altruistic acts, the uplifting emotional experience motivates us to follow suit. Idealists are the most strongly affected, with cynics — those who tend to see others as self-interested — harder to move. What’s more, the effect appears to be cumulative. “We have good reason to believe not just that kindness is contagious in the moment,” Fessler says, “but that repeated experiences of kindness or unkindness shape people’s expectations, and those expectations in turn shape their behaviors.”

Fessler is the inaugural director of the UCLA Bedari Kindness Institute, established last fall as an effort to better understand kindness through evolutionary, biological, psychological, economic, cultural and sociological perspectives. In addition to supporting research, the institute aims to translate findings in ways that promote kindness — which it defines as actions intended to benefit another party wherein the benefit is an end in itself, not a means to an end.

If kindness is contagious, fear of a different contagion poses barriers. The era of COVID-19 has placed constraints on physical contact and face-to-face interactions, often dulling the experience of giving and receiving kind acts. We wear masks that hide emotional expressions and veer away from strangers on sidewalks. On the other hand, Fessler points out that at no other time in human history could we communicate with anyone, instantly, and provide benefits so easily without leaving our homes. “Even as there are pragmatic constraints to the emotional experience that’s an important part of kindness, there is enormous opportunity for positive interactions,” he says. “People need to work together, recognizing that our common humanity is important not only in this moment, but in solving major challenges to come.”

Idealists are more likely than cynics to experience the uplifting and contagious effects of kindness.

For those of us contemplating how to help create a kinder world, Fessler offers the following advice:

Acknowledge strangers

Spreading kindness starts with the everyday encounters we have with people we don’t know. “There is research showing that positive small-talk interactions, like the chat you have with the cashier at the grocery store, enhance well-being,” Fessler notes. In the era of COVID-19, making such connections might require a little more effort. Exchanging smiles with the individual crossing your path isn’t possible if you’re both wearing masks, but a wave or a head nod can suffice. When no-contact food delivery was instituted as a safety precaution, the transaction became faceless, but “people can still leave a sign on the door saying, ‘I appreciate your making it possible for me to stay home,’ as a way of breaking down the anonymity,” Fessler says.

Make a connection

At a time when many are feeling socially isolated, among the kindest acts is to reach out to family, friends, neighbors and anyone else who might benefit from some company, even if it’s via phone, text or Zoom. Older adults in particular are at high risk for loneliness, especially during the pandemic. “Recording their experiences in a different kind of world can have inestimable value in the future, and I don’t think I’ve ever met an elderly person who didn’t like to tell stories from the past,” Fessler suggests. “It’s emotionally powerful for both interviewer and interviewee, and the technology affords it like never before.”

Watch your media consumption

The finding that idealists are more likely than cynics to experience the uplifting and contagious effects of kindness has led Fessler to examine the effects of media consumption in shaping our perceptions of those around us. “We know, for example, that people who consume a lot of local news overestimate the probability of being victimized by violence,” he says. “If you’re constantly hearing messages that people are bad, it’s probably going to affect not only your mental well-being and physical health, but also how you view other people.” In addition to curating a media diet that’s less focused on the darker aspects of human behavior, choosing to surround ourselves with kind people will likely increase our own kindness quotient.

Play to your strengths

With unlimited possibilities for kindness, determining how to act often involves thinking about people’s practical needs and matching them up with your own interests and talents. “Volunteering to deliver groceries to people who can’t get out because they’re at greater risk of the virus — that’s a beautiful thing,” Fessler says. Other pandemic-era examples: sewing masks for neighbors or offering virtual tutoring sessions for children whose parents are struggling to meet work/family obligations. “People need to look at their skill sets,” Fessler says. “Some are naturally garrulous, while others are not as comfortable interacting with people, but they’re good musicians and can entertain neighbors or people online playing guitar.” Of course, kindness can extend far beyond our immediate community. “One thing made clear by this pandemic is that everyone on the planet is connected,” Fessler asserts. “People can think creatively about ways to provide benefits to those they would otherwise never interact with.”

Start small

The universe of kind acts is infinite, and organizations such as the Random Acts of Kindness Foundation have aggregated the possibilities. “Everyone needs to assess their own situation in terms of their health, obligations to other people, financial resources and so on, and decide what they’re able to do,” Fessler says. “If you can give money, obviously there are many causes that can benefit enormously. But if you’re not in a position to do that, maybe you have oranges or avocados from your yard that you can bring to a food pantry.” And those who are motivated to find new ways to practice kindness should feel free to start small. Fessler’s expectation is that the satisfaction we derive from making even small gestures will prompt us to increase our investments in altruistic actions. “The vast majority of people who try to do things that benefit others will find those things rewarding,” Fessler says. “That’s how we’re wired.”

Remember, it’s the thought that counts

Fessler is quick to point out that actions don’t have to be great to be kind. Is that fruit from your backyard bruised? It’s still a kind act to share it. You’re just a so-so musician? Your friends or neighbors might still enjoy listening to you perform. The bottom line, Fessler explains, is that kindness is defined in terms of the intended actions, not the results. “We are very attuned to discerning the genuineness of others’ actions,” he says. “If we see that someone’s emotions suggest they are genuinely motivated simply to help others, we admire them and are motivated to be kind ourselves. Not every well-intentioned action will succeed, but only some of them have to in order to make the world a better place.”

This article originally appeared in the UCLA Newsroom.