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Zeitschriftenartikel zum Thema „Anthropology“

Autor: Grafiati

Veröffentlicht am 4. Juni 2021

Zuletzt aktualisiert am 1. November 2024

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1

Newcomb, Rachel. „The Anthropology of Islam“. American Journal of Islam and Society 25, Nr. 4 (01.10.2008): 130–32. http://dx.doi.org/10.35632/ajis.v25i4.1440.

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Gabriele Marranci’s latest book, The Anthropology of Islam, examines thehistory and current status of anthropological work focusing on Islam.Despite its title, this work seems less intended as an overview of the anthropologyof Islamthan as a critique of the field. Essentialism,Marranci argues,still marks prominent works of anthropology that focus onMuslims. EdwardSaid’s critique of Orientalism and anthropology’s post-1980s “crisis of representation”notwithstanding, Islam and Muslims are still represented inmany anthropological texts as fixed and unchanging, tethered to an imagined,unitary tradition. Anthropological studies have not yet caught up withthe impact of migration, the Internet, or other global processes, and thus theyrepresent Muslims abroad as caught between cultures or locked in aninevitable crisis of identity in which a rigidly defined faith is found to be atodds with the pluralism of western life.The approach Marranci advocates involves examining the diverse waysMuslims feel and experience their religion, as well as the complex networksand interactions in which they locate themselves, particularly in the West.“‘Muslim,’” he writes, “has an emotional component attached to it. Theyfeel to be Muslim. Then, and only then, the ‘feeling to be’ is rationalized,rhetoricized, and symbolized, exchanged, discussed, ritualized, orthodoxizedor orthopraxized” (p. 8). Drawing on cognitive neuroscience, the authoradvocates exploring identity practices through this “feeling to be” Muslim ...

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Golub, Alex. „Welcoming the New Amateurs“. Commoning Ethnography 1, Nr. 1 (15.12.2018): 32. http://dx.doi.org/10.26686/ce.v1i1.5204.

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How can we create a more inclusive Pacific anthropology? This article argues that contemporary anthropology’s disciplinary norms are based in the Cold War period. These norms are inappropriate given anthropology’s current situation. This article argues that interwar anthropology (the anthropology practiced between World War I and World War II) provides us a better set of imaginative resources to create a more common ethnography. Interwar anthropology was more welcoming of amateur scholars and less concerned with rigid norms of professionalism. Reframing a common ethnography in terms of ‘amateurs’ and ‘professionals’ may give us new ways of imagining a discipline that is increasingly moving outside the academy.

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Laviolette, Patrick, Sarah Green und Francisco Martínez. „Locating European anthropology“. Anuac 8, Nr. 2 (29.12.2019): 245–54. http://dx.doi.org/10.7340/anuac2239-625x-3931.

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This commentary revisits the “Rethinking Euro-anthropology” Forums published in the journal Social Anthropology/Anthropologie Sociale. It reconsiders three specific issues: who are the subjects of European anthropology, who are its others, and who are its authors? Noting that European anthropology does not imply a spatial fixity (there is no “there there” in European anthropology), we suggest instead that European anthropological scholarship is the outcome of diverse forms of crossborder and transborder exchanges. Yet as a project that is both intellectual and political, we further discuss some of the contradictions, ambiguities and paradoxes behind this “worlding” of the discipline. By observing that E(e)uropean anthropology in particular should constantly strive to relate the locating endeavours of ethical practice, empirical evidence, historical reflection and humanistic theorising, we call for innovative forms of academic collaboration, narrative creations and belonging to/with places.

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Breitborde, Lawrence. „Precollege Education as Applied Anthropology“. Practicing Anthropology 8, Nr. 3-4 (01.07.1986): 12–13. http://dx.doi.org/10.17730/praa.8.3-4.p6735nn337553406.

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Teaching anthropology, and particularly teaching it to precollege teachers, is an important part of applied anthropology as Erve Chambers writes. Yet most professors of anthropology probably do not see themselves as engaging in applied work. For many, teaching competes with scholarly research, and it is primarily the latter which defines their "professionalism." Worse yet, precollegiate anthropology enjoys even less prestige or professional weight than college or university teaching, even though it is an endeavor in which university or college faculty might be engaged. But anthropology's future depends in part on public recognition. By undervaluing the importance of precollegiate anthropology, therefore, we may undermine the future of the discipline. The core of the problem may well be a failure to recognize precollegiate anthropology as the applied anthropology it is.

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Laviolette, Patrick, und Aleksandar Bošković. „Autobiography in Anthropology“. Anthropological Journal of European Cultures 31, Nr. 1 (01.03.2022): v—viii. http://dx.doi.org/10.3167/ajec.2022.310101a.

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The year 2022 marks the 30th anniversary of the release of Helen Callaway and Judith Okely’s edited anthology Anthropology and Autobiography. During that generational span, which roughly mirrors the life history of this journal, the book has had far-reaching influences, anchoring a legacy that few such conference collections can imagine for themselves. Indeed, the volume has become a classic reference work for scholars in all walks of the social sciences and humanities when it comes to considering a range of interrelated themes: the reflexive turn; personal encounters in the field; the literary influence of the biographical on ethnography; anthropology’s ancestries/histories (Lohmann 2008; Pina-Cabral and Bowman 2020); and so on. Another aspect of this endeavour is looking at ‘anthropology at home’ (Jackson 1987), with all the implications that this brings for research (Peirano 1998), including the notion of ‘auto-anthropology’ (Rapport 2014: 24–35).

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Weiner, James F. „Anthropology contra Heidegger Part I: Anthropology's Nihilism“. Critique of Anthropology 12, Nr. 1 (März 1992): 75–90. http://dx.doi.org/10.1177/0308275x9201200104.

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Krstic, Predrag. „Philosophical anthropology, anthropologic of philosophy and after“. Filozofija i drustvo 18, Nr. 1 (2007): 9–48. http://dx.doi.org/10.2298/fid0732009k.

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This expose deals, first of all, with suppositions, structure and range of human thinking that has been undertaken, very ambitiously, by "philosophical anthropology" at the beginning of the twentieth century. And then, through philosophical critique and self-critique of its status and limitations of this "discipline", it is indicating the orientation of recent controversy regarding the possibilities and characters of radical dismissal and/or reaffirmation of philosopheme "man".

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Batteau, Allen. „Anthropology Coming of Age: Keynote for International Conference of Business Anthropology, Guangzhou, China, May 19, 2012“. Practicing Anthropology 37, Nr. 1 (01.01.2015): 5–9. http://dx.doi.org/10.17730/praa.37.1.dm80217423761113.

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I present myself to you as the accidental business anthropologist, for in my first academic career, which ended 25 years ago, anthropological study of business was little more than a curiosity, having neither a distinctive name nor an epistemology other than ethnographic empiricism and was on the fringe of the ethical debates that were then swirling in anthropology. Far more contentious was anthropology's treatment of indigenous peoples and its collusion with government agencies at home and abroad. Business Anthropology scarcely had a name; Lloyd Warner and his associates did valuable ethnographic studies in business, industrial, and other contemporary settings, but in the 1940s through 1970s, no one called it "business anthropology," and their work was marginal to the discipline. "Real" anthropology, we knew, was measured by the distance of one's field sites and the risks one bore of tropical diseases once there.

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Everett, Margaret. „The Real World: Teaching Anthropology as if it Mattered“. Practicing Anthropology 20, Nr. 1 (01.01.1998): 42–43. http://dx.doi.org/10.17730/praa.20.1.8l2260547841j844.

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In James Peacock's 1995 address on the future of anthropology given at the AAA meetings in Washington, D.C., he spoke persuasively about the discipline's need to move "beyond the academy" and warned that in order for anthropology to flourish, "we must press outward" ("The Future of Anthropology," American Anthropologist 99(1): 9-29, 1997). Efforts to broaden anthropology's contribution to society "beyond the academy" are already under way, as Human Organization, this publication, and this column, in particular, attest. Specifically, renewed interest in public policy reflects the growing conviction that anthropologists' work today needs to be more relevant to decision-making. Applied anthropologists often express frustration at their lack of influence in decision-making processes. Again, as Peacock argues, "Applied anthropology is often a mop-up operation, identifying and solving problems caused by bad policy. Instead, anthropology must move to shaping policy." Efforts through the AAA, SfAA, and elsewhere suggest a turning point for applied anthropology and the discipline in general.

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Askland, Hedda Haugen, Ramsey Awad, Justine Chambers und Michael Chapman. „Anthropological Quests in Architecture: Pursuing the Human Subject“. International Journal of Architectural Research: ArchNet-IJAR 8, Nr. 3 (01.12.2014): 284. http://dx.doi.org/10.26687/archnet-ijar.v8i3.424.

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In this paper, we explore what architectural practice and, more specifically, the architectural research domain, may gain from the theoretical and methodological premise of anthropology and ethnography. The paper explores a historical link between anthropology and architecture as academic disciplines, arguing that the disciplines are aligned through anthropology’s search for understanding the conditions of humanity and architecture’s role in forming these very conditions. We do not intend to explicate the individual disciplines but are interested in the crossover between the two and, more specifically, what insights anthropology and ethnography may offer to the discipline of architecture. We consider the relationship between anthropology and architecture, as both a research domain and a profession, and question how anthropology—as an approach to research more so than a discipline—can contribute to the advancement of architectural practice and research.

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Melomo, Vincent. „The Art of Anthropology at a College in Crisis: Exploring Some Effects of Neoliberalism on Higher Education“. Southern Anthropological Society Proceedings 42, Nr. 1 (2013): 355–78. http://dx.doi.org/10.56702/mpmc7908/saspro4201.15.

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This chapter addresses the increasing pervasiveness of neoliberal ideologies in our culture and focuses on the implications of these ideologies for the future of anthropology in higher education. More specifically, the chapter considers how these ideologies pose a particular challenge to anthropology’s more humanistic dimensions, which include both the art of anthropology and an anthropology of art. Throughout the chapter, the author tells the story of how reductions were made recently to the anthropology program at his institution in response to converging economic crises. He analyzes the context of these changes and the process by which they were made in order to raise questions about the broader implications of neoliberalism for the discipline of anthropology. The chapter closes by suggesting measures anthropologists could take to resist and survive the threats brought by an increasingly neoliberal higher education environment.

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Lebner, Ashley. „No such thing asaconcept: A radical tradition from Malinowski to Asad and Strathern“. Anthropological Theory 20, Nr. 1 (06.02.2019): 3–28. http://dx.doi.org/10.1177/1463499618805916.

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In light of renewed questions about the relationship between anthropology’s past and future, two radicalizations of the British tradition are particularly worth exploring: those of Talal Asad and Marilyn Strathern, arguably the most widely read anthropologists beyond the discipline, and the most regularly misunderstood. Asad and Strathern are rarely engaged together because the anthropologies that their works have inspired operate quite separately, their mutual implications left unexplored. And yet, tracing the development of Asad’s and Strathern’s respective work reveals a deep resonance, beginning with their training in the concern with translation, which owes more to Malinowski than anthropologists today are generally aware. The paper argues that reading Asad and Strathern together can help mitigate the over-cultivation of the “concept” in recent anthropology, multiply insights into the constitutive relations among anthropology, science and the secular, and refine perspectives on the legacy of British anthropology and on anthropology’s future politics.

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Trainer, S. „Environmental Anthropology, Applied Anthropology, Medical Anthropology“. Current Anthropology 51, Nr. 3 (Juni 2010): 315. http://dx.doi.org/10.1086/652249.

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Schmidt, Nancy J. „Anthropology and Literature: Diverse Perspectives:A New Interdisciplinary Approach to People, Signs and Literature.;Literature and Anthropology.;Literature and Anthropology.;Litterature et anthropologie. L'Homme.;Litterature and anthropologie.“ Anthropology Humanism 17, Nr. 3-4 (Dezember 1992): 98–104. http://dx.doi.org/10.1525/ahu.1992.17.3-4.98.

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Jackson, Jason Baird, und Ryan Anderson. „Anthropology and Open Access“. Cultural Anthropology 29, Nr. 2 (19.05.2014): 236–63. http://dx.doi.org/10.14506/ca29.2.04.

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In an article coauthored in interview format, the authors introduce open-access practices in an anthropological context. Complementing the other essays in this special section on open access, on the occasion of Cultural Anthropology’s move to one version of the gold open access business model, the focus here is on practical information needed by publishing cultural anthropologists. Despite this limitation, the authors work to touch on the ethical and political contexts of open access. They argue for a critical anthropology of scholarly communication (inclusive of scholarly publishing), one that brings the kinds of engaged analysis for which Cultural Anthropology is particularly well known to bear on this vital aspect of knowledge production, circulation, and valuation.

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Wali, Alaka, und Scott Guggenheim. „Involuntary Resettlement and Development Anthropology“. Practicing Anthropology 12, Nr. 3 (01.07.1990): 3. http://dx.doi.org/10.17730/praa.12.3.yj65011q637361t2.

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This special issue of Practicing Anthropology is about anthropological involvement with people who have been displaced by development projects. The papers were first given in a special session at the Society for Applied Anthropology's 1990 meetings in Santa Fe, New Mexico, organized with the collaboration of the AAA Task Force on Involuntary Resettlement.

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Smith, Yda, und Sarah Munro. „Anthropology and Occupational Therapy in Community-based Practice“. Practicing Anthropology 30, Nr. 3 (01.07.2008): 20–23. http://dx.doi.org/10.17730/praa.30.3.6558r68001840616.

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Anthropology and occupational therapy concepts can be successfully integrated in the practical application of services within a community-based program for low-income residents, primarily immigrants and refugees, living in a large urban apartment complex. As this article will highlight, there are advantages inherent in this collaborative interdisciplinary approach. Occupational therapy benefits from anthropology's broad view of systems, power, meaning, and cultural norms and conversely, anthropology can benefit from occupational therapy's drive to have an impact on the daily lives of individuals.

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SANGREN, P. STEVEN. „Anthropology of anthropology?.“ Anthropology Today 23, Nr. 4 (August 2007): 13–16. http://dx.doi.org/10.1111/j.1467-8322.2007.00523.x.

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Pinto, Sarah. „Madness: Recursive Ethnography and the Critical Uses of Psychopathology“. Annual Review of Anthropology 49, Nr. 1 (21.10.2020): 299–316. http://dx.doi.org/10.1146/annurev-anthro-010220-074609.

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From the late 1990s, a wave of writing in anthropology took up the idiom of madness to orient a critical approach. However, anthropology's use of madness as critique reflects a longer conversation between psychiatry and anthropology. As madness is used to point to and connect other things—afflictions, therapeutics, medicine, politics, colonialism, religion, and, especially, trauma as a social condition—it is noteworthy not only for its breadth, but also because it is often applied to contexts in which it already has purchase as critique. Thus, madness in anthropology is a mirror onto the discipline's recursive engagements with psychiatry and the worlds to which both turn their attention.

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Furani, Khaled. „Secular Routes and Theological Drifts in Modern Anthropology“. Religion and Society 9, Nr. 1 (01.09.2018): 86–110. http://dx.doi.org/10.3167/arrs.2018.090107.

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Anthropologists have recently shown an increasing concern with secular formations. This exploratory article inquires into the secular formation of anthropology itself by initiating an examination of its relation to theology, deemed anthropology’s disciplinary Other. I argue for recognizing a complex relation, whereby anthropology in some ways forgets theology, in others sustains it, and in still others invites critique by it. Analyzing anthropology from its theological edges may reinvigorate awareness of its ethical dimensions as a secular enterprise, as well as help measure its distance from (or proximity to) dominant projects, such as the Enlightenment and the nation-state, which were crucial for its founding in the modern world. An anthropology critically curious about its inherited alienation from theological modes of reasoning may not only become better at investigating the possibilities that cultural forms can take, but also become aware of new forms that the discipline could itself take.

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Wilfong, Matthew, Michael Paolisso und Jeremy Trombley. „INTRODUCTION: APPLYING ANTHROPOLOGY TO WATER“. Human Organization 82, Nr. 3 (24.08.2023): 197–208. http://dx.doi.org/10.17730/1938-3525-82.3.197.

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Anthropology brings a uniquely holistic sensibility to the study of water. It examines water from multiple dimensions and in its myriad forms to understand the many ways that people make meaning and a living from water. Anthropology’s study of water provides a foundation for contemporary application and practice by anthropologists and others toward solving a wide range of water-related problems. In this introduction, we introduce the seven articles that form this special issue on applied anthropology and water. Collectively, the articles provide valuable and diverse insights on the application of anthropology to a wide range of water issues. The articles also demonstrate the capacity of research and practice centered around applied anthropology to highlight local impacts and responses at multiple scales and across institutions. Here, we discuss four thematic areas shared across the articles that suggest wider commonalities for applied anthropological research and practice. These areas are configurations of clean water access; multiplicity and heterogeneity of the lived experiences of water; injustice, inequities, and inequalities related to water; and ethnography in applied research on water. We conclude by suggesting characteristics and qualities of applied anthropological research on water, which might guide future research and practice.

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Zillinger, Martin. „Rethinking anthropology’s tricks of the trade: From a comparative anthropology to an anthropology of comparison“. HAU: Journal of Ethnographic Theory 7, Nr. 3 (Dezember 2017): 393–97. http://dx.doi.org/10.14318/hau7.3.025.

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Dirks, Nicholas B. „EDWARD SAID AND ANTHROPOLOGY“. Journal of Palestine Studies 33, Nr. 3 (2004): 38–54. http://dx.doi.org/10.1525/jps.2004.33.3.038.

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Since the publication of Orientalism in 1978, it has been virtually impossible to study the colonial world without explicit or implicit reference to Edward Said's charge that the sources, basic categories, and assumptions of anthropologists, historians of the colonial world, and area studies experts (among others) have been shaped by colonial rule. This article charts Said's influence on anthropology, tracing both anthropology's engagement with colonialism and the frequently ambivalent (and sometimes defensive) responses within the field to Said's critique. The article also considers the larger terrain of Said's engagement with the field, from his concern about its ““literary”” turn of the 1980s to his call for U.S. anthropology explicitly to confront the imperial conditions not only of its epistemological inheritance but also of its present position. Though Said's direct writings on the discipline have been limited, the article concludes that anthropology has not only learned a great deal from Said's critique, but has become one of the most important sites for the productive elaboration and exploration of his ideas.

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Collier, John. „Visual anthropology's contribution to the field of anthropology“. Visual Anthropology 1, Nr. 1 (November 1987): 37–46. http://dx.doi.org/10.1080/08949468.1987.9966459.

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Koch, Insa. „‘Turning Human Beings into Lawyers’“. Journal of Legal Anthropology 2, Nr. 2 (01.12.2018): 99–104. http://dx.doi.org/10.3167/jla.2018.020210.

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Does anthropology matter to law? At first sight, this question might seem redundant: of course, anthropology matters to law, and it does so a great deal. Anthropologists have made important contributions to legal debates. Legal anthropology is a thriving sub-discipline, encompassing an ever-increasing range of topics, from long-standing concerns with customary law and legal culture to areas that have historically been left to lawyers, including corporate law and financial regulation. Anthropology’s relevance to law is also reflected in the world of legal practice. Some anthropologists act as cultural experts in, while others have challenged the workings of, particular legal regimes, including with respect to immigration law and social welfare.

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Gorban, Richard. „Personalistic Anthropology of Czeslaw Stanislaw Bartnik“. Ukrainian Religious Studies, Nr. 79 (30.08.2016): 97–103. http://dx.doi.org/10.32420/2016.79.682.

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R. A. Gorban. Personalistic Anthropology of Czeslaw Stanislaw Bartnik. The article suggests the conception of Personalistic anthropology of Czeslaw Stanislaw Bartnik, a modern Catholic philosopher and theologian, one of the founders of the Polish Personalist School. The author reveals that the Polish thinker clarifies the anthropologic theological model based on the principles of Personalism, in which the Person of Christ is the main hypostasis being an individual personality and a communal person, that is the Church. Stanislaw Bartnik believed that anthropology must completely base on Christology, as humanization of a man has to fully actualize itself only in Christ. The theologian works out the definition of a communal personality, in which both an individual person and community gain the same considerable importance, as a human being finds the fullness of its personal dimensions only in a community, where it achieves its fullness. Accentuating mutual interdependence of personalities, he thinks society to be an anthropological environment that molds a personality, enabling it to realize its potential and reach the fullness of human existence, as it would be impossible without personal relations that are established within a community. In his works, written in different years, Stanislaw Bartnik generates the idea that a communal anthropology, which is complemented by a communal anthropology of salvation in the earthly dimension, is constituent of an individual anthropology. That is why it is important to build up a full-fledged anthropology based on Personalism and theology, as the theory and practice of Christian Perstonalist model help actualize the fullness of a man’s perfect personality in all its dimensions and manifestations. In conclusion, anthropology must become a universal science about a man as an individual and community.

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Borsos, Balázs. „Ecology + Anthropology = Ecological Anthropology?“ Acta Ethnographica Hungarica 62, Nr. 1 (Juni 2017): 31–52. http://dx.doi.org/10.1556/022.2017.62.1.2.

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Detienne, Marcel, und Janet Lloyd. „Historical Anthropology? Comparative Anthropology?“ Arion: A Journal of the Humanities and the Classics 17, Nr. 1 (2009): 61–84. http://dx.doi.org/10.1353/arn.2009.0021.

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Martínez Rivas, Carlos. „Anthropology (1)Anthropology (2)“. Literary Imagination 18, Nr. 3 (04.07.2015): 336–37. http://dx.doi.org/10.1093/litimag/imu037.

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Stewart, M. „Anthropology of the Body, Legal Anthropology, Public Anthropology“. Current Anthropology 49, Nr. 5 (Oktober 2008): 769. http://dx.doi.org/10.1086/590355.

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Lee, Kit. „Towards a ‘transformative relationship’: Evans‐Pritchard, mysticism and anthropological fieldwork“. Anthropology Today 40, Nr. 5 (Oktober 2024): 7–9. http://dx.doi.org/10.1111/1467-8322.12912.

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Ongoing attempts to develop a ‘transformative’ relationship between anthropology and theology have exhorted anthropologists to look to theology to ‘unsettle’ existing understandings of the discipline's goals and potential. This article explores the ‘transformative’ relationship between anthropology and theology by examining E.E. Evans‐Pritchard's perspective on fieldwork, influenced by his Catholic faith and mysticism. Evans‐Pritchard saw both fieldwork and mysticism as rooted in shared experiential knowledge, challenging the discipline's secular foundation and reframing the relationship between anthropology and theology as grounded in a shared concern for experiential knowledge. Refiguring participant observation fieldwork in this way – as sharing a fundamental aspect with something as profoundly religious as mysticism – not only disrupts anthropology's understanding of its secular constitution but also reframes the relationship between anthropology and theology. This shift moves the relationship from one barred by a lack of shared beliefs to one potentially grounded in joint attention to and care for experiential knowledge.

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Boyce, Paul, Elisabeth L. Engebretsen und Silvia Posocco. „Introduction: Anthropology’s Queer Sensibilities“. Sexualities 21, Nr. 5-6 (01.06.2017): 843–52. http://dx.doi.org/10.1177/1363460717706667.

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This special issue addresses vital epistemological, methodological, ethical and political issues at the intersections of queer theory and anthropology as they speak to the study of sexual and gender diversity in the contemporary world. The special issue centres on explorations of anthropology’s queer sensibilities, that is, experimental thinking in ethnographically informed investigations of gender and sexual difference, and related connections, disjunctures and tensions in their situated and abstract dimensions. The articles consider the possibilities and challenges of anthropology’s queer sensibilities that anthropologize queer theory whilst queering anthropology in ethnographically informed analyses. Contributors focus on anthropologizing queer theory in research on same-sex desire in Congo; LGBT migrant and asylum experience in the UK and France; same-sex intimacies within opposite gender oriented sexualities in Kenya and Ghana; secret and ambiguous intimacies and sensibilities beyond an identifiable ‘queer subject’ of rights and recognition in India; migrant imaginings of home in Indonesian lesbian relationships in Hong Kong; and cross-generational perspectives on ‘coming out’ in Taiwan, and their implications for theories of kinship and relatedness. An extensive interview with Esther Newton, the prominent figure in gay and lesbian and queer anthropology concludes the collection.

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Wolfe, Patrick. „On Being Woken Up: The Dreamtime in Anthropology and in Australian Settler Culture“. Comparative Studies in Society and History 33, Nr. 2 (April 1991): 197–224. http://dx.doi.org/10.1017/s0010417500017011.

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In the wake of decolonisation, an increasing number of analyses turned the ethnographic gaze onto anthropology itself. Humbler postcolonial strategies emerged, designed to democratise anthropology's intercultural staging by means of an exchange of dialogue (Crapanzano 1977, 1980; Dwyer 1977, 1982). Though sensitive to the backdrop of neocolonialism, however, these strategies largely ignored anthropology's own cultural genealogy in favour of a more particularistic focus on the scene of ethnographic interaction.

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Jopp, Eilin, Christiane Scheffler und Michael Hermanussen. „Prevention and anthropology“. Anthropologischer Anzeiger 71, Nr. 1-2 (01.03.2014): 135–41. http://dx.doi.org/10.1127/0003-5548/2014/0384.

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35

Bošković, Aleksandar. „Serious games: Theory in anthropology since the 1980s“. Issues in Ethnology and Anthropology 10, Nr. 1 (28.02.2016): 19. http://dx.doi.org/10.21301/eap.v10i1.1.

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Annotation:

The paper presents a critical overview of recent theories in anthropology, particularly following Ortner’s groundbreaking 1984 summary, as well as debates opened up by the Writing Culture symposium and the book that followed (Clifford and Marcus 1986). Beginning with Ortner’s theory of practice, the author presents basic elements of several theoretical currents that influenced anthropology’s development in the last few decades, with particular emphasis on the use of the concept of culture. Post-1980s years provided for increased visibility of other anthropologies, outside of traditional “centers” of anthropological knowledge (i.e. Anglo-American, French and German anthropologies).Some representatives of these traditions, together with certain modifications of structuralism, aided by representatives of the “deconstructionˮ movement (especially in France), additionally influenced the self-questioning in contemporary anthropology, leading gradually to what is sometimes referred to the “ontological turnˮ in contemporary anthropology, exemplified by the Brazilian anthropologist Eduardo Viveiros de Castro. Representatives of this “turn” also see themselves as successors of the theory of practice. The author points to some serious implications of this “turnˮ – including pushing anthropology into the realm of pseudo-science, and making it completely irrelevant for understanding and interpretation of the contemporary world.

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Calcagno, James M. „Keeping Biological Anthropology in Anthropology, and Anthropology in Biology“. American Anthropologist 105, Nr. 1 (März 2003): 6–15. http://dx.doi.org/10.1525/aa.2003.105.1.6.

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37

Borofsky, Robert, und Antonio De Lauri. „Public Anthropology in Changing Times“. Public Anthropologist 1, Nr. 1 (22.01.2019): 3–19. http://dx.doi.org/10.1163/25891715-00101002.

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Public anthropology is a collective aspiration shaped by generally shared values and intentions within significant sections of social and cultural anthropology. The impetus behind the creation of the journal Public Anthropologist originates in this realm of ongoing discussions and actions inspired by the idea of pushing engagement and participation beyond academic borders. Given that the traditional triadic structure’s assessment standards and their financial and political backers are being reshaped by broader social forces beyond the academy and that the audit culture of accountability, that is replacing earlier standards, has significant problems, we need ask: Where do we go from here? In these changing times, how can anthropologists be more relevant to the broader society in the hope of escaping the worse aspects of the audit culture? We need raise our public profile, we need make clear to the larger society anthropology’s value in addressing the problems that concern them.

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Schorch, Philipp. „What Can Museum Anthropology Do in the Twenty-first Century?“ Museum and Society 21, Nr. 3 (2023): 96–111. http://dx.doi.org/10.29311/mas.v21i3.4388.

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This article sets out to tackle the question: ‘what can museum anthropology do in the twenty-first century?’ It does so by focusing on the doing in a double-sense: on what museum anthropology can do, as in affecting, impacting and achieving, as well as on museum anthropology’s own doing, as a particular set of knowledge practices brimming with methodological, epistemological and ontological potentials to be harnessed for its own renewal and for cross-disciplinary fertilization across the academy and beyond the museum itself. The character of the article is programmatic, laying out the program of museum anthropology being developed at LMU Munich, Germany. The article begins by pondering this question explicitly. Then it proceeds by mapping out what has been done, what is being done, and what will be done to address this question at LMU Munich in collaboration with other universities and museums. At the end, the article draws out some of the implications of answering that question for an anthropology not only of and in but through museums, which intervenes in the fields that it studies.

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Gutwirth, Jacques. „Anthropologie urbaine religieuse : une introduction / Religious Urban Anthropology : Introduction“. Archives de sciences sociales des religions 73, Nr. 1 (1991): 5–15. http://dx.doi.org/10.3406/assr.1991.1572.

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40

Grohs-Paul, Waltraud. „French Perspectives on Humanism and Anthropology: Anthropologie et Humanism“. Anthropology Humanism Quarterly 11, Nr. 3 (September 1986): 70–71. http://dx.doi.org/10.1525/ahu.1986.11.3.70.2.

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41

SEYMOUR, SUSAN. „A Companion to Psychological Anthropology:A Companion to Psychological Anthropology“. American Anthropologist 108, Nr. 3 (September 2006): 570–71. http://dx.doi.org/10.1525/aa.2006.108.3.570.

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42

Schippers, Thomas K. „Anthropologia Incognita: Teaching and Learning Anthropology in Europe Today1“. Diogenes 47, Nr. 188 (Dezember 1999): 64–72. http://dx.doi.org/10.1177/039219219904718807.

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43

De Largy Healy, Jessica, und Monica Heintz. „Introduction . Une « anthropologie ouverte » ( open anthropology ) est-elle possible ?“ Ethnologie française Vol. 54, Nr. 2 (04.06.2024): 5–16. http://dx.doi.org/10.3917/ethn.242.0005.

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44

Maksymowicz-Mróz, Natalia. „Antropolodzy wobec niespokojnych krajobrazów współczesnego świata w kontekście Cool Anthropology“. Edukacja Międzykulturowa 21, Nr. 2 (2023): 41–54. http://dx.doi.org/10.15804/em.2023.02.03.

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The article is a reflection on the place, tasks and purpose of cultural anthropology in the contemporary world. It was inspired by a discussion that took place during Ethnology Without Borders 2022 Conference. The 21st century shook the foundations of anthropology’s relationship with politics and society: from the devastating pandemic and the increasing effects of climate change, to the outbreak of war in Europe. The author ponders how anthropology should operate in the face of these crises. The presentation of various research concepts aims to bring closer where the problem is while everyone means well. The article presents the achievements of some anthropologists who criticize actions based on good intentions and draws attention to the achievements of Anthropology of Development, which the author illustrates with some examples from her own observations made during field research in Nepal and NATO training. The Cool Anthropology trend is potentially a right direction for development of contemporary anthropology. The questions posed in the article are intended to provoke reflection on the author’s thesis that as anthropologists who are part of a privileged social layer, should ask themselves the question: how to reconceptualize anthropological activities outside the resources of the academic spheres in order to become socially useful.

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Applebaum, Herbert. „Humanistic Anthropology and Science:Humanistic Anthropology“. Anthropology Humanism 20, Nr. 2 (Dezember 1995): 181–83. http://dx.doi.org/10.1525/ahu.1995.20.2.181.

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46

Lavie, Smadar. „Israeli Anthropology and American Anthropology“. Anthropology News 46, Nr. 1 (Januar 2005): 8. http://dx.doi.org/10.1525/an.2005.46.1.8.

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47

Small, Cathy. „Applying Anthropology to Teaching Anthropology“. General Anthropology Bulletin of the General Anthropology Division 15, Nr. 1 (März 2008): 1–4. http://dx.doi.org/10.1111/j.1939-3466.2008.00002.x.

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48

Csokdas, Thomas J. „Medical Anthropology as Cultural Anthropology“. American Anthropologist 97, Nr. 4 (28.10.2009): 788–91. http://dx.doi.org/10.1525/aa.1995.97.4.02a00240.

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49

Colwell-Chanthaphonh, Chip. „Museum Anthropology as Applied Anthropology“. Anthropology News 50, Nr. 1 (Januar 2009): 23. http://dx.doi.org/10.1111/j.1556-3502.2009.50123.x.

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50

Higgins, Patricia J. „Seeing Anthropology: Cultural Anthropology through Film:Seeing Anthropology: Cultural Anthropology through Film (book and video).“ Anthropology Education Quarterly 29, Nr. 3 (September 1998): 385–87. http://dx.doi.org/10.1525/aeq.1998.29.3.385.

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