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Zeitschriftenartikel zum Thema „Social sciences -> anthropology -> archaeology“

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Veröffentlicht am 26. Juli 2024

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1

Kivimäki, Sanna. „Archaeology and the Social Sciences“. Suomen Antropologi: Journal of the Finnish Anthropological Society 33, Nr. 2 (01.01.2008): 95–103. http://dx.doi.org/10.30676/jfas.v33i2.116442.

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Although aspects of the social organization of Neolithic (c. 5100–1800 calBC) hunter-fisher-gatherer societies1 in Finland have been referenced in archaeological literature since the early twentieth century (see e.g. Pälsi 1915: 108), up to the present time there has been little broad ranging analysis of the social forms of such groups. In the majority of the few case studies, Finnish-Neolithic societies have been described as generalized hunter-gatherers living in bands or, in some cases, as representatives of fairly developed tribal institutions (e.g. Halinen 2005: 104–105, 113; Seger 1982: 25, 31–32; Siiriäinen 1981: 33; for a definition of generalized hunter-gatherers, see Hayden 1997:12; the definition of band, see Service 1971b [1962]: 98, Service 1979 [1966]: 4–6; the definition of tribe, see Service 1971b [1962]: 131–132; Sahlins 1968: 15, 20–21, 24). Recently, it has been suggested (Okkonen 2003) that at least on the Middle and North Ostrobothnian coast, between about 3500–2500 calBC, the societies represented complex hunter-gatherers and were thus neither egalitarian nor stratified (Okkonen 2003: 219–226; for definitions of complex hunter-gatherers, see Arnold 1996: 78–79; Hayden 1997: 8, 11). The definition, identification and distribution of these societies have been under animated discussion in Anglo-American literature during the last few decades (see e.g. Arnold 1996; Hayden 1997; Rowley-Conwy 1998; Sassaman 2004; Zvelebil 1998).

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2

Killick, David, und Suzanne M. M. Young. „Archaeology and archaeometry: from casual dating to a meaningful relationship?“ Antiquity 71, Nr. 273 (September 1997): 518–24. http://dx.doi.org/10.1017/s0003598x0008529x.

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Most archaeology and anthropology departments are grouped as Humanities or as Social Sciences in university organizations. Where does that place the archaeometrists who approach the materials with the methods of physical and biological sciences? And where does it place the archaeologists themselves — especially when archaeometric studies have a large place in contract archaeology?

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3

Haagsma, Margriet J. „Social Dimensions of Domestic Architecture“. Archaeological Dialogues 2, Nr. 1 (Januar 1995): 51–56. http://dx.doi.org/10.1017/s1380203800000325.

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The study of architecture in relation to the social organization of space is a popular field of research within the discipline of anthropology and other social sciences. In archaeology, it has not played a significant role, although in recent years a number of publications have appeared and clearly the interest of archaeologists in this area of research is growing (Kent 1990; Samson 1990; Richards and Parker Pearson 1994).

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Piiroinen, Tero. „A meaning holistic (dis)solution of subject–object dualism – its implications for the human sciences“. History of the Human Sciences 31, Nr. 3 (07.06.2018): 64–82. http://dx.doi.org/10.1177/0952695117752015.

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This article presents and analyses a social-practice contextualist version of meaning holism, whose main root lies in American pragmatism. Proposing that beliefs depend on systems of language-use in social practices, which involve communities of people and worldly objects, such meaning holism effectively breaks down the Enlightenment tradition’s philosophical subject–object dualism (and scepticism). It also opens the human mind up for empirical research – in a ‘sociologizing’, ‘anthropologizing’ and ‘historicizing’ vein. The article discusses the implications of this approach for the human sciences, for instance certain parallel developments in anthropology and archaeology.

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Funk, Dmitri Anatolievich. „Scientometrics and evaluation of publications in social sciences and humanities“. Sibirskie istoricheskie issledovaniya, Nr. 1 (01.03.2016): 8–26. http://dx.doi.org/10.17223/2312461x/11/2.

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6

Preucel, Robert W. „The Predicament of Ontology“. Cambridge Archaeological Journal 31, Nr. 3 (18.05.2021): 461–67. http://dx.doi.org/10.1017/s0959774321000147.

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The ‘ontological turn’ is currently being touted in anthropology and other social sciences as a way of providing new insights into the global ecological crisis. This move encompasses a variety of posthumanist and New Materialist approaches including assemblage theory, vibrant matter, perspectivism and object-oriented ontology. Although distinctive, these approaches share an interest in animating things. Not surprisingly, archaeologists have taken notice of this new-found fascination with things and are participating in the ontological debates on our own terms. One can distinguish three main approaches: symmetrical archaeology, assemblage thinking and relational archaeologies. This paper will examine the nature of the ontological turn and offer a critical review of its use in archaeology.

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Sraka, Marko. „Book review: Julian Thomas The Birth of Neolithic Britain: An Interpretive Account.“ Documenta Praehistorica 41 (30.12.2014): 305–7. http://dx.doi.org/10.4312/dp.41.15.

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The Birth of Neolithic Britain is the fourth major work by the acclaimed Julian Thomas, one of the leading proponents of interpretive archaeology or archaeology informed by philosophy, anthropology and discussions in the arts and social sciences in general. After exposing the assumption and prejudices of archaeologists’ narratives of the Neolithic and presenting innovative explanations of the shift from hunting-gathering to farming as well as other issues in Rethinking the Neolithic (1991; reworked and updated version Understanding the Neolithic in 1999), questioning Western conceptualisations of time, identity, materiality with the help of archaeological case studies in the ‘Heideggerian’ Time, Culture and Identity (1996) and further contextualised archaeology as part of a (post)modern worldview in Archaeology and Modernity (2004), this book seems to be a relevant continuation of Thomas’s work. This is probably the first significant work on Neolithisation since Graeme Barker’s global overview The Agricultural Revolution in Prehistory (2006, Oxford: Oxford University Press), this time with a focus on Europe and particularly Britain.

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Kreiner, Josef. „Brief Remarks on Paradigm Shifts in Japanese Anthropology during the 20th Century“. GLOBAL PERSPECTIVES ON JAPAN, Nr. 1 (31.03.2017): 23–66. http://dx.doi.org/10.62231/gp1.160001a01.

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Anthropological thinking has a long history in Japan and had already reached a rather high level during the Edo period. For these “roots”, I refer to the very compact and up to now the best review in a Western language by the founder of folklore studies in modern Japan, Yanagita Kunio (Yanagida (sic!) 1944). In this paper, I will restrict myself, however, to the developments starting from the beginning of the modernization of Japan since the Meiji Restauration of 1868. Under the term “anthropology” I summarize here ethnology (cultural and/or social anthropology) and folklore studies (both referred to in Japanese as minzokugaku, but written with different characters), but will also include parts of neighboring sciences, such as sociology, linguistics, archaeology and prehistory, and physical anthropology, as far as they pertain to the central questions dealt with by the former.

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9

Michaud, Maud. „The Missionary and the Anthropologist: The Intellectual Friendship and Scientific Collaboration of the Reverend John Roscoe (CMS) and James G. Frazer, 1896–1932“. Studies in World Christianity 22, Nr. 1 (April 2016): 57–74. http://dx.doi.org/10.3366/swc.2016.0137.

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A rapidly expanding field, the study of the interactions between missions and sciences, and most notably missions and anthropology, has opened up new ways of examining the scholarly work of missionaries and their extra-apostolic activities. Historians of missions are drawn to archival materials that had been previously overlooked, such as the contributions of missionaries to scientific journals, or their correspondence with figures that worked outside of missionary circles. This article focuses on one such correspondence between the social anthropologist James George Frazer and the Revd John Roscoe, who worked for the Church Missionary Society in Uganda between 1889 and 1911. Not only was Roscoe a mine of information on Central African tribes for Frazer, he was also, after he retired from the CMS, a keen student of anthropology who devoted the second part of his life to anthropological ventures: he wrote the first ethnological account on the Baganda, contributed to enriching the Cambridge Museum of Archaeology and Anthropology's collections of Central African relics and artefacts, helped set up training courses in anthropology for prospective missionaries and led an anthropological expedition. His work, and his long correspondence with Frazer, bears the mark of the renowned anthropologist's theories on totemism, a notion that was at the core of the international anthropological scene in the late-Victorian and Edwardian period.

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Salmon, Merrilee H. „Ethics in science: Special problems in anthropology and archaeology“. Science and Engineering Ethics 5, Nr. 3 (September 1999): 307–10. http://dx.doi.org/10.1007/s11948-999-0039-0.

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11

Cosgrove, Denis. „Inhabiting modern landscape“. Archaeological Dialogues 4, Nr. 1 (Mai 1997): 23–28. http://dx.doi.org/10.1017/s1380203800000854.

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Archaeology, anthropology, human geography: three disciplines born out of a nineteenth-century imperative among Europeans to apply a coherent model of understanding (Wissen-schaft) to varied forms of social life within a differentiated physical world; three disciplines stretched between the epistemology and methods of the natural sciences (Naturwissenschaften) which promised certainty, and the hermeneutic reflexivity and critical doubt of the Humanities (Geisteswissenschaften) which promised self-knowledge. Each of these disciplines is today in crisis, and for the same reason. Europe as the place of authoritative knowledge, of civilization, has been decentred upon a post-colonial globe; the white, bourgeois European male has been dethroned as the sovereign subject of a universal and progressive history. Thus, the enlightened intellectual project represented by archaeology, anthropology and human geography, whose findings were unconsciously designed to secure the essentially ideological claims of liberal Europeans, are obliged to renegotiate their most fundamental assumptions and concepts (Gregory, 1993). The linguistic turn in the social sciences and humanities which has so ruthlessly exposed the context-bound nature of their scientific claims — what Ton Lemaire refers to as a critical awareness of their inescapable cultural and historical mediation — forces a recognition that their central conceptual terms, such as ‘culture’, ‘nature’, ‘society’, and ‘landscape’, are far from being neutral scientific objects, open to disinterested examination through the objective and authoritative eye of scholarship. They are intellectual constructions which need to be understood in their emergence and evolution across quite specific histories. Ton Lemaire seeks to sketch something of the history of landscape as such a socially and historically mediated idea: as a mode of representing relations between land and human life, which has played a decisive role in the development of archaeology as a formal discipline. On the foundation of this history he develops a critique of the social and environmental characteristics and consequences of modernity, and seeks to relocate archaeological study within a reformed project of sensitive contemporary ‘dwelling’ on earth.

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Bazin, Maurice. „Our sciences, their science“. Race & Class 34, Nr. 4 (April 1993): 35–46. http://dx.doi.org/10.1177/030639689303400404.

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13

Karagiannis, Nathalie. „Debt, time, creation: An introduction“. Social Science Information 58, Nr. 3 (17.08.2019): 393–402. http://dx.doi.org/10.1177/0539018419868431.

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This special issue explores the concept of debt and its ramifications in contemporary landscapes with the intention of altering the themes and terms of a debate imposed by economistic discourse. Briefly going through the crucial issues raised by the social practice of debt: time and creation – unveils that the languages of contemporary archaeology (Plantzos), sociology (Bissonnette), anthropology (Krige), art history (Hadjinicolaou), literary theory (Boletsi and Gourgouris), are ways of allowing for an emancipatory take on the issue of debt.

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Joseph, George Gheverghese, Vasu Reddy und Mary Searle-Chatterjee. „Eurocentrism in the social sciences“. Race & Class 31, Nr. 4 (April 1990): 1–26. http://dx.doi.org/10.1177/030639689003100401.

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15

Barrett, Ron. „Toward a Social Science of Global HealthGlobal Health: Why Cultural Perceptions, Social Representations, and Biopolitics Matter. By Mark Nichter. Tucson: University of Arizona Press, 2008.“ Current Anthropology 50, Nr. 3 (Juni 2009): 404–5. http://dx.doi.org/10.1086/598786.

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16

Chkhaidze, Victor Nikolaevich, und nga Alexandrovna Druzhinina. „Social Portrait of the Christian Elite of Western Alania According to the Materials of the Excavations of the Middle Zelenchuk Church“. Античная древность и средние века 51 (2023): 168–81. http://dx.doi.org/10.15826/adsv.2023.51.009.

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From 2018 on, the Nizhny Arkhyz Archaeological Expedition of the Institute of Archaeology of the Russian Academy of Sciences, the Institute of Oriental Studies of the Russian Academy of Sciences, the National Research University Higher School of Economics, and the U. D. Aliev Karachay-Cherkessia State University has been conducting comprehensive interdisciplinary research at the ancient Nizhny Arkhyz (Republic of Karachay-Cherkessia), located on the site of a mediaeval town which was the capital of Western Alania from the tenth to early thirteen century. One of the main objects of the research is the tenth-century Middle Zelenchuk Church and its cemetery from the tenth to thirteen centuries. The works of the expedition resulted in the unique archaeological and paleoanthropological materials, particularly from all the burial assemblages that survived in the inner space of the church; these undoubtedly belonged to the representatives of the nobility of this mediaeval Christian polity. First time in the history of studying the capital of mediaeval Alania, the analysis of these materials by methods of archaeology, anthropology, and natural sciences complex provided an opportunity for a closer examination of the daily life of its population, the social, demographic, professional composition of various urban strata, and the private life of the residents of Nizhny Arkhyz. This article reflects the most striking results of researches of the social portrait of the secular elite of Western Alania, which concern the ethno-cultural composition of this social stratum of the urban population, the quality of its life, funeral traditions, and the reconstruction of individual episodes of the life of a representative of the tenth-century professional military class, who was honoured with the burial in one of the most venerated churches of Alania.

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17

Revello Lami, Martina. „A Conversation with Lynn Meskell“. Ex Novo: Journal of Archaeology 6 (11.02.2022): 245. http://dx.doi.org/10.32028/vol6isspp245.

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Lynn Meskell is PIK Professor of Anthropology in the School of Arts and Sciences, Professor in the Graduate Program in Historic Preservation, and curator in the Middle East and Asia sections at the Penn Museum. She is currently A.D. White Professor-at-Large at Cornell University (2019–2025). She holds Honorary Professorships at Oxford University and Liverpool University in the UK and the University of the Witwatersrand, South Africa. Over the past twenty years she has been awarded grants and fellowships including those from the Andrew W. Mellon Foundation, the National Science Foundation, the Australian Research Council, the American Academy in Rome, the School of American Research, Oxford University and Cambridge University. She is the founding editor of the Journal of Social Archaeology. Meskell has broad theoretical interests including socio-politics, archaeological ethics, global heritage, materiality, as well as feminist and postcolonial theory. Her earlier research examined natural and cultural heritage in South Africa, the archaeology of figurines and burial in Neolithic Turkey and daily life in New Kingdom Egypt.

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Gordon, Avery F. „Cedric Robinson’s anthropology of Marxism“. Race & Class 47, Nr. 2 (Oktober 2005): 23–38. http://dx.doi.org/10.1177/0306396805058079.

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19

Malafouris, Lambros. „Understanding the effects of materiality on mental health“. BJPsych Bulletin 43, Nr. 5 (06.03.2019): 195–200. http://dx.doi.org/10.1192/bjb.2019.7.

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SummaryConsensus is growing, in many areas of the humanities and social sciences, that aspects of the material world we live in have causal efficacy on our minds – the major dynamic being the plasticity of the brain linked to the affordances of our bodily engagements with things. The implications of that on how we approach and understand important mental health issues have not been adequately addressed. This paper proposes a material engagement approach to the study of the processes by which different forms of materiality achieve their effects. Focusing on the example of dementia, I propose that a collaboration between archaeology, anthropology, philosophy and psychiatry could help us to fill this gap in our knowledge, allowing us to understand the exact effects of everyday objects, personal possessions and forms of material engagement on people with dementia.

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Mignolo, Walter D. „On the Colonization of Amerindian Languages and Memories: Renaissance Theories of Writing and the Discontinuity of the Classical Tradition“. Comparative Studies in Society and History 34, Nr. 2 (April 1992): 301–30. http://dx.doi.org/10.1017/s0010417500017709.

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When George Balandier proposed his theoretical approach to a colonial situation, the colonization of language was not an issue that piqued the interest of scholars in history, sociology, economics, or anthropology, which were the primary disciplines targeted in his article. When some fifteen years later Michel Foucault underlined the social and historical significance of language (‘l'énoncé*’) and discursive formation, the colonization of language was still not an issue to those attentive to the archaeology of knowledge. Such an archaeology, founded on the paradigmatic example generally understood as the Western tradition, overlooked the case history in which an archaeology of discursive formation would have led to the very root of the massive colonization of language which began in the sixteenth century with the expansion of the Spanish and Portuguese empires.

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Strang, Veronica. „Donald Thomson and the Freedom of ExclusionDonald Thomson: The Man and Scholar. Edited by Bruce Rigsby and Nicolas Peterson. Canberra: Academy of the Social Sciences in Australia, 2005.“ Current Anthropology 48, Nr. 2 (April 2007): 335–36. http://dx.doi.org/10.1086/512993.

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22

Mesoudi, Alex, Andrew Whiten und Kevin N. Laland. „Towards a unified science of cultural evolution“. Behavioral and Brain Sciences 29, Nr. 4 (August 2006): 329–47. http://dx.doi.org/10.1017/s0140525x06009083.

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We suggest that human culture exhibits key Darwinian evolutionary properties, and argue that the structure of a science of cultural evolution should share fundamental features with the structure of the science of biological evolution. This latter claim is tested by outlining the methods and approaches employed by the principal subdisciplines of evolutionary biology and assessing whether there is an existing or potential corresponding approach to the study of cultural evolution. Existing approaches within anthropology and archaeology demonstrate a good match with the macroevolutionary methods of systematics, paleobiology, and biogeography, whereas mathematical models derived from population genetics have been successfully developed to study cultural microevolution. Much potential exists for experimental simulations and field studies of cultural microevolution, where there are opportunities to borrow further methods and hypotheses from biology. Potential also exists for the cultural equivalent of molecular genetics in “social cognitive neuroscience,” although many fundamental issues have yet to be resolved. It is argued that studying culture within a unifying evolutionary framework has the potential to integrate a number of separate disciplines within the social sciences.

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van der Geest, Sjaak. „Practitioners, practices and patients: new approaches to medical archaeology and anthropology“. Social Science & Medicine 59, Nr. 3 (August 2004): 663–64. http://dx.doi.org/10.1016/j.socscimed.2003.11.014.

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24

Chevalier, S. „From Industrial Product to Museum Object: The Social Life of Stoneware PotteryLa vie des objets. By Thierry Bonnot. Paris: Editions de la Maison des Sciences de lHomme, 2002. 246 pp.“ Current Anthropology 45, Nr. 1 (Februar 2004): 130–31. http://dx.doi.org/10.1086/381013.

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Vuković, Jasna. „Keramičke studije i arheometrija: između analiza prirodnih nauka i arheološke interpretacije“. Issues in Ethnology and Anthropology 12, Nr. 3 (18.11.2017): 683. http://dx.doi.org/10.21301/eap.v12i3.1.

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The consideration of the relationship between pottery studies and the application of hard sciences in archaeology includes the scrutiny of the importance of pottery studies in the history of archaeology as a discipline, and especially the differences in the approach to material culture between European and North American researchers. After modest beginnings during the 19th century, petrographic analyses were introduced into ceramology during the first decades of the 20th century, mainly thanks to the works of Anna Shepard. She was one of the initiators of the first conference on the ceramic technology, held as early as 1938. For archaeology in general, it is significant to note that the beginning of pottery studies, stressing the importance of social anthropology as well as the application of hard science methods, markedly predates the expansion of processual archaeology.It is also vital to explore certain tensions and differences in approaches to ceramics, exiting today as the consequence of polarization inside archaeology, among researchers primarily leaning upon natural sciences, and the ones regarding material culture as the product of cultural processes. Archaeometry is widely applicable in ceramology, above all in identifying the pottery recipes, raw material provenance, firing regimes, and many other aspects that are the consequences of various cultural practices. Maybe paradoxically, the researchers leaning towards natural sciences have most frequently embraced the concept of technological choices, presupposing that every human activity is the consequence of social relations, leading artisans to choose one of several technical possibilities, depending upon social norms. On the other hand, ethno-archaeological research relativizes to a certain extent the “solid” and unambiguous results of natural sciences, more readily accepting the concept of technological style, i.e. considering the socially influenced technological traditions. The concept of archaeological biomarkers, i.e. research into the remains of organic matters on ceramic vessels, indicates the differences between the scientistically oriented European archaeology, as opposed to the North American, dominated by the anthropological dimension of research, and pottery is not treated as a mere source of data, but as an object of research in its own right. An additional difficulty in pottery studies is presented by the essential misunderstanding between archaeologists and natural scientists, also present in Serbia. We are still faced with the insufficient knowledge of possibilities of analytical techniques. On the other hand, the majority of research is conducted by the natural scientists, resulting in one-sided or multidisciplinary outcomes, and interdisciplinary studies are extremely rare. At the same time, although with exceptional possibilities, natural sciences applied to the research into the past are not infallible, and have been criticized on several levels, concerning the issues of raw material provenance, as well as identifying the remains of organic material on pottery vessels. Interdisciplinarity should undoubtedly be considered as an advantage in archaeological research, but we should bear in mind that the aim of pottery studies is the understanding of people and processes in the past, so the ultimate responsibility of interpretation rests upon archaeologists. For this very reason, they are obliged to understand the advantages as well as limitations of analytic techniques, and above all to formulate the theoretical framework, research topics and hypotheses.

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Holtorf, Cornelius. „Homeless heritage. Collaborative social archaeology as therapeutic practice“. Heritage & Society 11, Nr. 1 (02.01.2018): 73–75. http://dx.doi.org/10.1080/2159032x.2018.1465151.

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Geselowitz, Michael N. „Archaeology and the Social Study of Technological Innovation“. Science, Technology, & Human Values 18, Nr. 2 (April 1993): 231–46. http://dx.doi.org/10.1177/016224399301800207.

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Souvatzi, Stella. „Maria Ivanova, Bogdan Athanassov, Vanya Petrova, Desislava Takorova and Philip W. Stockhammer (eds). Social Dimensions of Food in the Prehistoric Balkans.“ Journal of Greek Archaeology 4 (01.01.2019): 461–68. http://dx.doi.org/10.32028/jga.v4i.499.

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Food practices and their social implications are an important focus of investigation for a wide range of disciplines. In anthropology in particular the cross-cultural importance of meals or of the exchange of food and substances in creating and enduring social bonds gained attention already in Malinowski’s era and has remained a central theme of inquiry ever since. It is now widely acknowledged that food practices play an active role in the negotiation of social identities, relationships and distinctions at different social scales. In archaeology, the economic dimensions of subsistence practices have always held an interest, but food itself was not recognised as a significant analytical or theoretical concept until recently. Since the 2000s, however, there is a growing interest in the cultural and social analysis of food, accompanied by a surge of novel perspectives and methods in palaeo-botanical, zoo-archaeological, palaeo-anthropological and material culture research, including the regions in question here.

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Terrenato, Nicola. „Field survey methods in Central Italy (Etruria and Umbria)“. Archaeological Dialogues 3, Nr. 2 (Dezember 1996): 216–30. http://dx.doi.org/10.1017/s1380203800000775.

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The existence of regional traditions, in terms of methods and practices, has been an accepted fact in social sciences with a longer history than archaeology. In disciplines like anthropology and archaeology, with their strong emphasis on the description of phenomena that are peculiar to a given regional context, the development of a set of methodologies common to scholars dealing with the same region (a methodological ‘local knowledge’) has long been regarded as a natural tendency. It was only as a result of the main thrust connected with the appearance of processual archaeology that the idea (or should we say the myth?) of a universal methodology, i. e. one applicable to all contexts and periods, was developed. Thus, between the 1960s and the early 1980s, in parallel with a very positive standardization and intensification of archaeological techniques, a great effort went into the quest for an ultimate and universal field methodology (Binford 1964). As a result, a very wide agreement was reached fairly soon in some areas; for instance, as far as excavation is concerned, a kind of common practice was established, thanks to figures like Ph. Barker (1977) and E. C. Harris (1979). For some reason field survey has experienced a far less unilinear evolution, with sharp debates arising ever since the earliest attempts at a definition of a modern methodology (see for example the entertaining Hope-Simpson versus Cherry controversy, or the even more amusing debate imagined in Flannery 1976, 131–136).

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Hines, Samuel M. „Dissent with Modification: Hines' Response“. Politics and the Life Sciences 6, Nr. 2 (Februar 1988): 166–72. http://dx.doi.org/10.1017/s0730938400003221.

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Let me begin by saying that I do appreciate several of the commentators' observations and I shall respond to those below. Before doing so, however, I must add that there are a number of suggestions in the commentaries that seem to me useful only to the extent they reveal the failure of the commentators to read our article carefully, to do a little homework, to grasp some of the points we were making, or all three. I am mindful of the fact that all three commentators are recognized scholars in the more traditional field of comparative politics who may have had little or no contact with the literature of politics and the life sciences. Nor should I assume they would have any familiarity with the substantial literature in anthropology, archaeology, history, and social biology dealing with the evolution of social systems and the origins of the state upon which we have drawn and which has become so familiar to Corning and me that we are sometimes forgetful of the need to provide more examples and references, depending upon the reading audience.

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Victor, Cilius. „Book reviews : Civilization or Barbarism: an authentic anthropology“. Race & Class 34, Nr. 2 (Oktober 1992): 98–100. http://dx.doi.org/10.1177/030639689203400214.

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Cronk, Lee. „Ethnographic text formation processes“. Social Science Information 37, Nr. 2 (Juni 1998): 321–49. http://dx.doi.org/10.1177/053901898037002005.

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Although the textualist critique of ethnography has challenged the possibility of science in cultural anthropology, insights provided by that critique are crucial for the further development of a scientific approach in the discipline. The value of the textualist critique of ethnography for the development of scientific ethnology can best be seen through an analogy with archaeology. Just as archaeologists' ability to reconstruct the past has been enhanced, not undermined, by a detailed understanding of archaeological site formation processes, so can ethnologists' ability to understand patterns within and among human societies be enhanced through a better understanding of ethnographic text formation processes. Key elements of the textualist critique of ethnography, including an emphasis on reflexivity, multivocality, and the process of writing ethnography, are great aids in the elucidation of ethnographic text formation processes.

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Scheurich, James Joseph. „a RoUGH, ramBling, strAnGe, muDDy, CONfusing, elLIPtical Kut: from An Archaeology of Plain Talk“. Qualitative Inquiry 6, Nr. 3 (September 2000): 337–48. http://dx.doi.org/10.1177/107780040000600303.

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Cesaratto, Sergio, und Stefano Di Bucchianico. „The Surplus Approach, Institutions, And Economic Formations“. Contributions to Political Economy 40, Nr. 1 (29.04.2021): 26–52. http://dx.doi.org/10.1093/cpe/bzab002.

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Abstract The paper develops Pierangelo Garegnani’s notion of the ‘core’ of the classical theory of distribution to propose a wider integration of the concept of social surplus and institutions into economic thinking. Its main tenet is that the social surplus does not exist independently of the institutions (or social order) that oversee its production and distribution, starting from those that prevail in the sphere of production. In this sense, we supplement the surplus approach with important insights not only from the Polanyian approach, from economic archaeology and anthropology, but also from Sraffian authors and Sraffa’s manuscripts. Taking inspiration from Garegnani, this work is offered as a prelude to the design of different economic ‘cores’ for different stylized economic formations.

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Sinamai, Ashton. „Ivhu rinotsamwa: Landscape Memory and Cultural Landscapes in Zimbabwe and Tropical Africa“. eTropic: electronic journal of studies in the Tropics 21, Nr. 1 (30.03.2022): 51–69. http://dx.doi.org/10.25120/etropic.21.1.2022.3836.

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Perceptions of the various cultural landscapes of tropical Africa continue to be overdetermined by western philosophies. This is, of course, a legacy of colonialism and the neo-colonial global politics that dictate types of knowledge, and direct flows of knowledge. Knowledges of the communities of former colonised countries are seen as ancillary at best, and at worst, irrational. However, such ‘indigenous knowledge’ systems contain information that could transform how we think about cultural landscapes, cultural heritage, and the conception of 'intangible heritage’. In many non-western societies, the landscape shapes culture; rather than human culture shaping the landscape – which is the notion that continues to inform heritage. Such a human-centric experience of landscape and heritage displaces the ability to experience the sensorial landscape. This paper outlines how landscapes are perceived in tropical Africa, with an example from Zimbabwe, and how this perception can be used to enrich mainstream archaeology, anthropology, and cultural heritage studies. Landscapes have a memory of their own, which plays a part in creating the ‘ruins’ we research or visit. Such landscape memory determines the preservation of heritage as well as human memory. The paper thus advocates for the inclusion of ‘indigenous knowledge’ systems in the widening of the theoretical base of archaeology, anthropology, and heritage studies.

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Elnahas, Rehab. „Aesthetic Values the Color Blue Prevailing on the Ottoman Ceramic Artifacts: A Study in Islamic Heritage and the Arts“. Journal of Arts and Social Sciences [JASS] 7, Nr. 3 (01.12.2016): 167. http://dx.doi.org/10.24200/jass.vol7iss3pp167-194.

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The blue color on the Ottoman ceramic artifacts can be studied from the perspectives of different sciences: in terms of color aesthetics, which is a kind of philosophy of beauty, or as part of the science of photography and graphics. Additionally, for some communities the importance of this color lies at the heart of anthropology, but it is also at the core Islamic art and archeology. Blue is one of the original colors that humans have known since ancient times. It is associated with the elements of nature as it symbolizes the sky, sea, and serenity. This color is especially important in popular beliefs as we find a lot of amulets that use the blue color especially those which are believed to avert the eyes of envy. The blue color has appeared on many of the Ottoman Islamic artifacts, especially ceramic artifacts, since ceramics were among the most used materials in life which expressed the social and intellectual life of both artists and manufacturers. The research will analyze the importance of the blue color of ceramic artifacts in the study of heritage and archaeology and how these blue decorative elements on these ceramic pieces relate to social life.

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Elnahas, Rehab. „Aesthetic Values the Color Blue Prevailing on the Ottoman Ceramic Artifacts: A Study in Islamic Heritage and the Arts“. Journal of Arts and Social Sciences [JASS] 7, Nr. 3 (01.12.2016): 167–94. http://dx.doi.org/10.53542/jass.v7i3.1150.

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The blue color on the Ottoman ceramic artifacts can be studied from the perspectives of different sciences: in terms of color aesthetics, which is a kind of philosophy of beauty, or as part of the science of photography and graphics. Additionally, for some communities the importance of this color lies at the heart of anthropology, but it is also at the core Islamic art and archeology. Blue is one of the original colors that humans have known since ancient times. It is associated with the elements of nature as it symbolizes the sky, sea, and serenity. This color is especially important in popular beliefs as we find a lot of amulets that use the blue color especially those which are believed to avert the eyes of envy. The blue color has appeared on many of the Ottoman Islamic artifacts, especially ceramic artifacts, since ceramics were among the most used materials in life which expressed the social and intellectual life of both artists and manufacturers. The research will analyze the importance of the blue color of ceramic artifacts in the study of heritage and archaeology and how these blue decorative elements on these ceramic pieces relate to social life.

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Blanckaert, Claude. „«Les bas-fonds de la science française», Clémence Royer, l'origine de l'Homme et le Darwinisme social“. Bulletins et Mémoires de la Société d'anthropologie de Paris 3, Nr. 1 (1991): 115–30. http://dx.doi.org/10.3406/bmsap.1991.1774.

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Crețu, Ciprian. „The Human Body within Funerary Archaeology Research: from the Bearer of Material Culture to la Raison d'Être of the Funerary Complex“. Revista CICSA online, Serie Nouă, Nr. 2 (2016): 6–18. http://dx.doi.org/10.31178/cicsa.2016.2.1.

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The interest for graves, cemeteries, and other funerary structures was a constant in archaeologicalresearch since the pioneering period of this discipline in the 19th century. With regard to the actual human body (buried or treated in other various ways), archaeologists and anthropologists took different approaches which can be best understood only by taking into account the wider context in which they conducted their research. In this paper I will try to observe the evolution of the way in which the human body was regarded in the framework offunerary archaeology. I begin my analysis from the 19th century, when scholars operated a selection andretention mainly of skulls from the excavation in order to be able to classify individuals into ”races” and with astrong emphasis on the study of the associated artefacts, and conclude at the end of the 20th century, when the human body is at the heart of a complex research (it becomes the reason of being of the whole funerary ensemble) comprising the natural (field anthropology) and the social sciences and humanities.

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Zhao, Y., und C. Xu. „THE INTERPLAY BETWEEN EARTHEN LANDSCAPE HERITAGE AND SOCIO-POLITICAL DEVELOPMENTS IN THE NORTHERN WEI DYNASTY: A VIEW FROM ARCHAEOLOGY“. ISPRS Annals of the Photogrammetry, Remote Sensing and Spatial Information Sciences VIII-M-1-2021 (27.08.2021): 209–14. http://dx.doi.org/10.5194/isprs-annals-viii-m-1-2021-209-2021.

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Abstract. In the past two decades, landscape archaeology has undergone a paradigm shift from traditional theoretical methods to being practically oriented, with the advent of the widespread application of philosophical theories (such as phenomenology, hermeneutics, and others) and the emerging new technologies in social sciences. Nevertheless, landscape archaeology has not been able to garner the attention it requires from Chinese archaeology, which fails to understand its significance behind the systematic regional survey methods. Rather, for a long time, the study of the man-land relationship has been considered to be a part of environmental archaeology. Besides, the landscape elements in archaeological excavations were often considered as mechanical interactions between people and the environment, resulting in a lack of holistic and systematic research on a selection of archaeological sites. The focus however has remained restricted to the earthen remains and relics in the archaeological process. The Northern Wei Dynasty was the first nomadic regime to control the Central Plains in the Chinese history and moved its capital three times for the purpose of sinicization. The recent archaeological excavations of the ancient city of Shengle, imperial palaces, tombs, sacrificial sites, gardens, Yinshan palaces, and the border defense facilities during the Shengle period of the Northern Wei Dynasty have revealed several phenomena and evidence of the cultural integration of the various ethnic groups. As mentioned earlier, the limitations in the research horizon have led to the in-depth analysis and research of archaeological relics and archaeological data during this period seeking the desired attention. This study considers landscape archaeology, anthropology, sociology, and history as the primary research methods pertinent to the above situation. It considers archaeological relics and archaeological data from the prosperous period as the research object and thoroughly analyses the relationship between the people and the earthen landscape relics, to reveal the social culture, the religious beliefs, the politics, and the military behind the integration of the multi-ethnic culture, along with the cognition of the natural environments, the social structures, and the religious spaces. Simultaneously, the analysis results would also endeavor to integrate the artifacts, the relics (space, structure, layout, and locational relationship), road grids, surrounding environment, and several other surface space elements to restore and reproduce the prosperous social and cultural situations scenes of the bygone period. The final outcome shall become a typical research case. By comparing and combing the archaeological discoveries of the Northern and the Southern Dynasties of China and the pertinent archaeological data, we could further understand and explain the multi-ethnic cultural development and evolution while providing an essential theoretical basis for the present social and cultural research on the Northern Wei Dynasty in China.

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Riede, Felix. „Deep Pasts – Deep Futures A Palaeoenvironmental Humanities Perspective from the Stone Age to the Human Age“. Current Swedish Archaeology 26, Nr. 1 (10.06.2021): 11–28. http://dx.doi.org/10.37718/csa.2018.01.

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Coagulating around the powerful notion of the Anthropocene – the proposed geological epoch of the ‘Human Age’ where anthropogenic control of and impact on nature has taken on a magnitude comparable to geological forces – many traditional humanities disciplines are rediscovering the environment as worthy of study. Ranging from eco-criticism to anthropology and history, the environmental humanities are dismantling the founding divisions of academic practice that confine the study of ‘nature’ to the natural sciences and the study of human society, culture, politics and ethics to the social sciences and humanities. Indeed, one of the environmental humanities’ most central contributions has been in addressing the question of ethical involvement when it comes to environmental research that has relevance in contemporary climate change debates. With its long-standing multidisciplinary affiliations and its many outstanding case studies of how the climates of the deep past have affected contemporaneous communities and how these communities have shaped their environs at various scales, archaeology is well positioned to contributing here. Yet, the discipline has so far been marginal in these emerging debates. Drawing on selected examples from the deepest Stone Age to the most recent past, I attempt in this keynote paper to bring together thoughts about the national framing of archaeological practice, archaeological interpretation and heritage management in Europe with preoccupations about past societal collapse under the umbrella of environmental ethical concerns. I argue ultimately that archaeology and archaeologists should involve themselves in environmental debates and in the wider environmental humanities project, but caution that due diligence is needed when operating in such a politically charged debate where personal and political opinions can swiftly overshadow supposedly objective scientific attitudes – and where sceptics stand ready to exploit such bias as well as the uncertainties inherent in archaeological knowledge. Nonetheless, archaeologists can contribute to contemporary climate debates in numerous ways: by writing articles for journals that influence policy-making upstream, through museum practice, and by collaborating with practitioners implementing climate change adaptation measures. I provide brief examples for these avenues and suggest that by re-orientating environmental archaeological engagements in this way, the discipline can gain relevance and recognition, and make a genuine contribution to solving one of our times’ most wicked problems.

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Ratnagar, Shereen. „Long‐Term History Without History?World System History: The Social Science of LongTerm Change. Edited by RobertA. Denemark, Jonathan Friedman, BarryK. Gills, and George Modelski. London and New York: Routledge, 2000.“ Current Anthropology 44, Nr. 1 (Februar 2003): 143–44. http://dx.doi.org/10.1086/345697.

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Portaro, Claudia, Elena Varotto, Luca Sineo und Francesco M. Galassi. „The presence of Homo in Sicily: evidence, hypotheses and uncorroborated ideas. An archaeo-anthropological perspective“. Anthropological Review 87, Nr. 1 (17.04.2024): 93–108. http://dx.doi.org/10.18778/1898-6773.87.1.07.

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This article summarises the main findings and data on the ancient peopling of the Mediterranean island of Sicily through an archaeo-anthropological perspective. The hypothesis surrounding the presence of the Lower Palaeolithic in Sicily with more ancestral species of Homo is also extensively reviewed and it is explained why there are not sufficient elements to maintain it. Finally, future multidisciplinary proposals are made to fill the gap on Sicilian cave archaeology.

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McCumber, Andrew, und Patrick Neil Dryden. „The Bestiary in the Candy Aisle“. Environmental Humanities 14, Nr. 1 (01.03.2022): 110–28. http://dx.doi.org/10.1215/22011919-9481462.

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Abstract Archaeology and anthropology treat the presence of animals in mythology and folklore as axiomatically about a culture’s ideas of nature. Sociology often assumes modernity no longer has such myths, but animal imagery abounds. In this article, the authors argue that our relationships with animals and nature are not primarily rational or scientific but formed through these images and the mythologies that come with them. The authors call these images “modern bestiaries” in reference to the medieval proto-encyclopedias that cataloged animals for moral instruction. Modern bestiaries (including alphabet books, sports teams, and car names, among others) generate a holistic worldview that marries a deep love of animals and “nature” to a fundamentally anti-ecological cosmology. The authors examine a particular modern bestiary—the menagerie of gummi animals in the candy aisle. Eating a gummi bear is never merely gastronomic but also an act of mimesis, sympathetic magic, and storytelling in which cultural relationships to animals are formed.

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Sarki, Demas Sam, und Saul John Kwanneri. „The Scientific Application for Studying Religion Using the Theological Approach“. International Journal of Research and Innovation in Social Science VII, Nr. VII (2023): 300–310. http://dx.doi.org/10.47772/ijriss.2023.70723.

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Students of religious studies use tools similar to those in other fields, including history, sociology, psychology, philosophy, anthropology, and theology. They develop strong analytical skills and are encouraged to think originally, as well as to empathize with people with a wide range of lived experience. Religious studies draws upon methods from both the humanities and social sciences in exploring the complex phenomenon of religion-its history, arts, ideas, distinctive social institutions and the state of mind to which it can give rise to include: Archaeology, comparative method, history, linguistics studies, psychology and sociology are all employed within religious studies, therefore, religious studies is not founded upon the use of one characteristic method or approach of inquiring but uses a range of different methods to explore a particular area of interest, namely religion. Theological approach looks into the religion scientifically and seeks it application to understand what it means to the believer an adherent within its own terms and how that system works as a rational worldview to those within it. In religious studies, these subjective influences may be in the background of your work, but the emphasis and end result are more analytical and objective. Scholars compare various religious practices and identities, consider their historical significance, and aim to understand beliefs in relation to each other. In religious studies, the bases of inquiry are to examine these differences without showing preference to one particular belief system.

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Slade, Darren M. „What is the Socio-Historical Method in the Study of Religion?“ Socio-Historical Examination of Religion and Ministry 2, Nr. 1 (25.03.2020): 1–15. http://dx.doi.org/10.33929/sherm.2020.vol2.no1.01.

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The purpose of this article is to answer what the socio-historical method is when applied to the study of religion, as well as detail how numerous disciplines (e.g. archaeology, anthropology, sociology, psychology, philosophy, theology, musicology, dramatology, etc.) contribute to its overall employment. In the broadest (and briefest) definition possible, a socio-historical study of religion coalesces the aims, philosophies, and methodologies of historiography with those of the social and cultural sciences, meaning it analyzes the interpretation and practice of religion through the lens of social/historical contexts, scientific discovery, and from within each faith tradition. The result is that the contexts surrounding a particular religion becomes the primary subject of study in order to better understand the origin, development, and expression of the religion itself. This article explains that the socio-historical study of religion is, in essence, an eclectic methodology that focuses on describing and analyzing the contexts from which the interpretation and practice of religion occurs. The goal is to examine how different aspects of a religion function in the broader socio-political and cultural milieu. Its most fundamental postulation is that the social history of a religious community affects how it interprets and practices their faith. By approaching religious inquiry from a socio-historical perspective, researchers are better able to recognize religion as a cultural and institutional element in ongoing social and historical interaction. Three sections will help to explain the socio-historical method: 1) a definitional dissection of the term “socio-historical”; 2) an elaboration of the principles inherent to the methodology; and 3) a case study example of the socio-historical method in practice.

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van Meijl, Toon. „Culture versus class: towards an understanding of Māori poverty“. Race & Class 62, Nr. 1 (30.05.2020): 78–96. http://dx.doi.org/10.1177/0306396820923482.

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Interrogating why class has been demoted as a useful concept within anthropology, the author examines the ways in which issues of inequality and ethnicity have been used to explain both the enduring impact of settler colonialism on, and contemporary forms of discrimination against, New Zealand Māori. He weighs up the impact of the cultural turn in academia, the Māori Renaissance, the impact of neoliberalism, and the assumption that class coincides with ethnicity and hence the emphasis on affirmative action in education. The assumption that poverty is either class- or ethnicity-based is false. Māori themselves have been affected by social change: a few making it into a middle class, while, despite growing intermarriage, identification as Māori, appears enhanced by both enduring poverty and racism.

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Darweish, Marwan. „The intifada: social change“. Race & Class 31, Nr. 2 (Oktober 1989): 47–61. http://dx.doi.org/10.1177/030639688903100204.

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Lenz, Claudia. „Genealogy and Archaeology: Analyzing Generational Positioning in Historical Narratives“. Journal of Comparative Family Studies 42, Nr. 3 (Mai 2011): 319–27. http://dx.doi.org/10.3138/jcfs.42.3.319.

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Leach, Helen M., und Raelene Inglis. „THE ARCHAEOLOGY OF CHRISTMAS CAKES“. Food and Foodways 11, Nr. 2-3 (Januar 2003): 141–66. http://dx.doi.org/10.1080/07409710390242336.

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