Journal articles: 'Anthropologie du contemporain'

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Rabinow, Paul, Stephen J. Collier, and Andrew Lakoff. "La Biosécurité. Vers une Anthropologie du Contemporain." Raisons politiques 32, no. 4 (2008): 59. http://dx.doi.org/10.3917/rai.032.0059.

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Brun, Baptiste. "Art contemporain et anthropologie : un partage d’expériences." Critique d’art, no. 49 (November 21, 2017): 34–46. http://dx.doi.org/10.4000/critiquedart.27138.

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Douville, O. "Anthropologie du contemporain et clinique du sujet." L'Évolution Psychiatrique 69, no. 1 (March 2004): 31–47. http://dx.doi.org/10.1016/s0014-3855(03)00182-8.

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Douville, Olivier. "Anthropologie du contemporain et clinique du sujet." L'Évolution Psychiatrique 69, no. 1 (January 2004): 31–47. http://dx.doi.org/10.1016/j.evopsy.2003.11.007.

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Monier, Frederic, and Alain Dewerpe. "Espion: une anthropologie historique du secret d'Etat contemporain." Vingtième Siècle. Revue d'histoire, no. 45 (January 1995): 157. http://dx.doi.org/10.2307/3771030.

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Gandolfi, Paula. "Quel Échange entre Anthropologie du Contemporain et Entreprises ?" Economia N.A., no. 31 (April 2018): 17–20. http://dx.doi.org/10.12816/0046818.

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Chabal, Patrick. "Une anthropologie en mouvement : l'Afrique miroir du contemporain." Lusotopie 16, no. 2 (November 1, 2009): 280–81. http://dx.doi.org/10.1163/176830809790554242.

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Arlaud, Jean, Pascal Dibie, Christine Louveau de la Guigneraye, and Luiz Eduardo Robinson Achutti. "Conversation sur les préoccupations scientifiques et les perspectives de recherche au sein du Laboratoire d'Anthropologie Visuelle et Sonore du Monde Contemporain." Horizontes Antropológicos 6, no. 13 (June 2000): 251–69. http://dx.doi.org/10.1590/s0104-71832000000100012.

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La présent conversation a été pensée comme l'opportunité de présenter le "Laboratoire d'Anthropologie Visuelle et Sonore du Monde Contemporain", de l'Université Paris 7 - Denis Diderot. Il a été crée en 1992 par monsieur le professeur Dr. Jean Arlaud, anthropologue et cinéaste, directeur auteur et réalisateur de plus de vingt filmes sur des sociétés de tous les continents, dans le même esprit que Jean Rouch, son directeur de doctorat. Ce laboratoire, qui regroupe actuellement 35 chercheurs statutaires et associés, développe des programmes de recherche en Asie Centrale (population Kalash, culture populaire et identité), Asie du Sud-Est ( danses masquées, musique, silat), Îles du Pacifique (Vanuatu), Etats Unis (population Cajun), Afrique (population nilotiques Nyangatom, populations Dogon et Bambara) et Europe (anthropologie urbaine, anthropologie rurale, identité, migrations/changements). Ce dialogue, fruit de l'initiative du doctorant brésilien Luiz Eduardo Robinson Achutti, chercheur associé au laboratoire, présent la démarche scientifique et méthodologique du laboratoire. A travers les paroles du Dr. Jean Arlaud, du Dr.Pascal Dibie, de la Dra.Christine Louveau de la Guigneraye et Achutti, sont abordés les sujets et les préoccupations actuels de ces chercheurs, questions sur l'anthropologie de proximité, l'approche poétique, la pratique du travail avec les images et les sons, la ville comme lieu de recherche et les connections entre anthropologie et multimédia.

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Bédard-Goulet, Sara. "Modalités de l’habiter contemporain et personnages dits sans domicile fixe dans L’Équipée malaise et Un an de Jean Echenoz." L'Esprit Créateur 63, no. 2 (June 2023): 33–50. http://dx.doi.org/10.1353/esp.2023.a901818.

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Abstract: Cet article examine deux modalités nomades de l’habiter contemporain dans les romans L’Équipée malaise (1986) et Un an (1997) de l’auteur contemporain français Jean Echenoz. En s’appuyant sur une anthropologie et une clinique de l’habiter, ainsi que sur la propre itinérance narrative de l’auteur, il étudie les pratiques spatiales de personnages dits sans domicile fixe afin d’identifier le rapport à l’espace qu’ils présentent. Cette analyse permet de nourrir la réflexion sur l’habiter contemporain, qui apparaît relever davantage, chez Echenoz, d’une ontologie relationnelle que d’une métaphysique du lieu.

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Spinelli, Céline. "Terrain festif contemporain : une mise en perspective de fêtes et festivals." Socio-anthropologie, no. 38 (December 31, 2018): 19–30. http://dx.doi.org/10.4000/socio-anthropologie.3560.

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Bouillaud, Christophe. "A. Dewerpe, Espion. Une anthropologie historique du secret d'État contemporain." Politix 9, no. 33 (1996): 164–67. http://dx.doi.org/10.3406/polix.1996.1945.

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Monier, Frédéric. "Dewerpe Alain, Espion : une anthropologie historique du secret d'État contemporain." Vingtième Siècle. Revue d'histoire 45, no. 1 (January 1, 1995): 157–58. http://dx.doi.org/10.3917/ving.p1995.45n1.0157.

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Gavrilović, Ljiljana. "Lévi-Strauss : UNESCO = anthropologie : politique." Issues in Ethnology and Anthropology 4, no. 2 (February 28, 2016): 83–99. http://dx.doi.org/10.21301/eap.v4i2.5.

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Dans le texte est discuté l'engagement de Claude Lévi-Strauss dans le cadre de l’UNESCO. D’une part, l’engagement de Lévi-Strauss au Pakistan a profondément influencé certains de ses travaux tardifs, aussi bien que sa conception générale du monde et de la culture/cultures, alors que – d’autre part – la définition faite par Lévi-Strauss du rapport race/nation et culture a dans une grande mesure façonné le concept de l’engagement de l’ UNESCO dans le cadre de la stratégie globale d’action dans/en direction de la culture: partant de la transmission du concept européen de la vision du monde (en tant que supérieure) à tous ceux qui ne la possèdent pas, en passant par la protection des vestiges matériels de différentes cultures de par le monde, jusqu’à la protection du patrimoine non matériel et/comme de l’Altérité tout entière, où qu’elle soit et – du moins en théorie – quelle qu'elle soit. En ce sens, l’engagement de Lévi-Strauss a exercé une influence essentielle non seulement sur l’anthropologie, en tant que discipline à laquelle il a consacré toute sa vie, mais aussi sur le façonnement du monde contemporain, ou autrement dit sur la formation de ce qui est aujourd’hui – à l’échelle mondiale – considéré comme rapport politiquement correct envers les Autres.

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Wattez, Paul. "Les actualités de la tente tremblante chez les Eeyous." Recherches amérindiennes au Québec 44, no. 2-3 (June 1, 2015): 153–61. http://dx.doi.org/10.7202/1030976ar.

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La cérémonie de la tente tremblante, koaspskikan, est l’un des rituels les plus documentés de la littérature anthropologique classique. Les analyses qui en ont été faites sont pour la plupart descriptives. L’observation d’une cérémonie de la tente tremblante en 2009 au sein de la communauté eeyoue de Waswanipi (Cris du Québec) incite à s’y intéresser de nouveau en anthropologie du point de vue contextuel. Plusieurs pistes de réflexions et d’interrogations sont élaborées ici à partir d’informations empiriques et bibliographiques rassemblées autour de trois axes : les spécificités de la réitération de la cérémonie de la tente tremblante à Waswanipi, dans le monde eeyou et à l’échelle algonquienne, les transformations de l’économie, de la démographie et de la religion chez les Eeyous, et la réinterprétation des descriptions sur la tente tremblante d’après deux modèles anthropologiques : l’un, classique, sur le rituel et l’autre, contemporain, sur la spiritualité.

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Gounaris, Vassilis, and Yannis Frangopoulos. "La quête de la nation grecque moderne et le « cas grec » comme un cas paradoxal de la construction du fait national contemporain." Socio-anthropologie, no. 23-24 (October 15, 2009): 115–53. http://dx.doi.org/10.4000/socio-anthropologie.1252.

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16

Arènes, Jacques, and Jacques Arènes. "Filiation, travail d’espérance et fabrique du temps." Revue française de psychanalyse Vol. 86, no. 3 (May 17, 2022): 537–46. http://dx.doi.org/10.3917/rfp.863.0537.

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L’article analyse – dans le registre d’une anthropologie culturelle informée par la phénoménologie – la manière dont l’inscription du sujet dans la temporalité (la temporalisation) prend aujourd’hui un tour inédit, dans lequel le rapport à la décision et la pensée du futur sont en crise. Est alors mise en valeur la notion d’espérance en tant qu’elle peut faire l’objet d’un « travail » d’attente et de signification accompagnant la temporalisation. Le champ de la filiation constitue alors un domaine essentiel dans lequel s’exprime ce passage contemporain d’une pensée de l’originaire à un difficile exercice d’ouverture des possibles. Sont exposés enfin les enjeux théorico-cliniques d’une approche inventive de la temporalité en situation de cure, quand les problématiques de filiation et d’« usure » de la transmission affaiblissent la « fabrique » du temps.

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Bošković, Aleksandar. "Serious games: Theory in anthropology since the 1980s." Issues in Ethnology and Anthropology 10, no. 1 (February 28, 2016): 19. http://dx.doi.org/10.21301/eap.v10i1.1.

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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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Bourel, Étienne. "Jean-Bernard Ouédraogo, Benoît Hazard & Abel Kouvouama, eds, Les Zones critiques d’une anthropologie du contemporain. Hommage à Jean Copans." L'Homme, no. 239-240 (December 1, 2021): 323–26. http://dx.doi.org/10.4000/lhomme.41274.

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19

SELIM, M. "Socio-anthropologie du contemporain. PAR P. BOUVIER. Paris: Galilée. 1995. 175 pp. Biblio. 180 FF. ISBN 2 7186 0453 0." Social Anthropology 7, no. 1 (February 1999): 93–113. http://dx.doi.org/10.1017/s0964028299380083.

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20

Armand, Fabio. "Les loups-garous et les eaux." Hommage à Gilbert Durand, no. 34 (June 30, 2013): 133–45. http://dx.doi.org/10.35562/iris.1933.

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En reconsidérant les récits noyaux des rites de passage de transformations en loups-garous, dans les récits de la Grèce antique jusqu’au folklore contemporain de la France — domaine principal de notre thèse en anthropologie des religions (Armand, 2012) — en passant par les rapports issus à la Renaissance des pays baltes (Livonie), il apparaît que la présence d’une forte composante aquatique chez les loups-garous a été clairement sous-estimée, par rapport à l’accent répétitivement mis sur l’influence de la lune. Et ce n’est pas seulement que le processus de la métamorphose se réalise par le passage à travers les eaux, stagnantes ou courantes, car il peut se produire qu’un mégalithe avec cupule fréquenté par les garous serve dans un rite païen de confirmation du baptême (les loups-garous étant réputés avoir été mal baptisés). Sans compter d’autres êtres fantastiques proprement aquatiques qui se révèlent être des loups-garous déclarés. En remettant en phase la relation de fertilité impliquant la lune et les eaux par rapport à ce cadre rituel, il devient clair que l’on peut dorénavant placer sur le même pied leurs médiations dans cette métamorphose matricielle qu’est la lycanthropie.

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Chabal, Patrick. "Jean-Pierre Dozon, Une anthropologie en mouvement : l’Afrique miroir du contemporain, Versailles, Éditions Quae, 2008272 p., ISBN : 978-2-7592-0087-0." Lusotopie 16, no. 2 (October 23, 2009): 280–81. http://dx.doi.org/10.1163/17683084-01602026.

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Piron, Florence. "Ecriture et responsabilité. Trois figures de l'anthropologue." Anthropologie et Sociétés 20, no. 1 (September 10, 2003): 125–48. http://dx.doi.org/10.7202/015398ar.

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Résumé Écriture et responsabilité. Trois figures de l'anthropologue Les travaux de Foucault nous ont fait comprendre comment les scientifiques, auteurs de « la » science, contribuent à construire le monde contemporain en le décrivant, en l'analysant, en l'objectivant, en le décortiquant jusque dans les moindres recoins de ses marges. Implicitement ou non, ces acteurs cruciaux proposent dans leurs textes des formes d'humanité auxquelles leur pouvoir de « dire le vrai » peut donner une immense résonance. Comment comprendre et vivre cette responsabilité ? Privilégiant l'éthique du souci des conséquences, cet article propose trois figures de l'anthropologue qui ont un rapport différent avec les conséquences des textes qu'ils publient. Le chercheur classique maintient une distance qu'il juge nécessaire entre son travail et ses conséquences éventuelles. Le chercheur coupable est submergé par sa position de pouvoir à l'endroit de ceux qu'il décrit et cherche des moyens d'y échapper. Le chercheur solidaire se soucie du devenir du monde qu'il partage avec autrui au point d'accepter de soumettre son travail d'écriture à ce souci et de prendre la responsabilité des conséquences de ses textes, même s'il ne peut les contrôler. Cette écriture « soucieuse » peut être comprise, selon l'expression de Foucault, comme une « pratique réfléchie » et non indifférente de la liberté, qui peut contribuer à revitaliser le " soi moral " dans le monde actuel. Mots clés : Piron, anthropologie, éthique, écriture, souci, liberté

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Kingman, Manuel. "La noción de cultura popular: Interés de los debates entre los 80 y 90 del siglo XX para reflexionar sobre la contemporaneidad." Calle 14 revista de investigación en el campo del arte 12, no. 2 (August 3, 2017): 112. http://dx.doi.org/10.14483/21450706.12359.

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ResumenEl presente artículo referencia teorías sobre la cultura popular ubicadas en las décadas del 80 y el 90 del siglo pasado, un período de reflexión pertinente y profunda en torno al término. Se visibiliza la complejidad de la noción de cultura popular, así como las distintas significaciones y sentidos que ha tenido el concepto. También se estudian ciertas entradas teóricas que son útiles para analizar la cultura popular. Se piensa en estos insumos teóricos como herramientas para reflexionar sobre las representaciones, diálogos y tensiones entre el arte contemporáneo y las manifestaciones estéticas populares.Palabras clavesCultura popular; arte contemporáneo; teoría cultural; antropologíaWork, Dialogue, Occupation and Cooperativism at Casa TomadaVictoria Rodríguez do CampoAbstractThe interdisciplinary art project Casa Tomada operates as a trigger for addressing issues of the social and artistic contemporary juncture. The fiction created by the National House of the Bicentennial, cultural space of the City of Buenos Aires, opens the way to consider alternative forms of creation in which the status of the artist's work is put in check and renewed interstices are glimpsed through the action of the multiple actors that surround the project. With illegal political action as a starting point – the forced occupation of a public space, Casa Tomada is committed to showing a multiplicity of conflicts, tensions, questions as well as possible answers, which are always contingent and applicable both to the social and the artistic spheres.KeywordsContemporary art; occupation, politics; collective work; interdisciplinarity La noción de lectura popular interés debatekunape entre 80 y 90 siglo XX iuiarengapa contemporaniedadmandaManuel kiingman Maillallachiska:Kai articulok referenciame teoriakuna cultura kaska decadape posagchunga y iskun chunga ialiska siglomanda, sug suma iuiarei entorno terminomanda. Kauarenme complejidad nocionpe cultura popularpe chasallata sug rigcha significación y sentido iukarka chi concepto. Chasallata analizare sug entradakuna teóricas valenkuna analizangapa cultura popular. Iuairenme kai insumo teóricos herramientasina iuiarengapa representacionkunamanda, rimai tensiones arte contemporaneanope y manifestación estéticas populares. Rimangapa Ministidukuna:Cultura popular; arte contemporáneo; teoría cultural; antropologíaLa notion de culture populaire : intérêts des débats entre les années 80 et 90 du XXe siècle pour réfléchir sur la contemporanéitéManuel KingmanRésuméCet article se réfère à des théories sur la culture populaire dans les années 80 et 90 du siècle dernier, une période de réflexion pertinente et profonde sur le terme. Il présente la complexité de la notion de culture populaire, ainsi que les différentes significations et usage du concept. Il étudie également certains éléments théoriques utiles à l'analyse de la culture populaire. Nous pensons à ces apports théoriques comme outils pour réfléchir sur les représentations, les dialogues et les tensions entre l'art contemporain et les manifestations esthétiques populaires.Mots clésCulture populaire; art contemporain; théorie culturelle; anthropologie

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Martin, Ellen. "Anti-Anthropologism in Contemporary Western Philosophy." Vestnik of Northern (Arctic) Federal University. Series Humanitarian and Social Sciences, no. 5 (November 15, 2023): 104–13. http://dx.doi.org/10.37482/2687-1505-v298.

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This research is relevant since it allows us to understand more deeply the specifics of contemporary European discourse about the human being, which is characterized by denaturalization and rejection of wholeness of a human subject, criticism of anthropocentrism and the tendency towards an ontological equation of the human being and material objects. The origins and causes of anti- anthropologism are associated with the crisis of European humanism and attempts to overcome this crisis through a different idea of a human being. Based on the analysis of the philosophical views of M. Heidegger, A. Kojeve, G. Bataille, L. Althusser, M. Foucault and some other thinkers, the author shows the main stages of the development of anti-anthropologism in European philosophy: anti-fundamentalism, anti-humanism, structuralist and theoretical anti-humanism, and ontological anthropology. One of the objectives of this paper is to perform a retrospective analysis of the discourse about the human being in the 20th and 21st centuries. The article considers anti-fundamentalism in the philosophy of M. Heidegger, who dissolves anthropology in ontology. The author demonstrates that in the structural anthropology of C. Lévi-Strauss the problem of unconscious processes paves the way for anti-anthropology. Attention is paid to the influence on philosophical anthropology of the philosophy of M. Foucault, whose interests lie not in the human subject, but in discourse structures. He replaces anthropology with epistemology. The article reveals the essence of the ontological turn in anthropology and discusses the key ideas of ontological anthropology and the concept of multinaturalism. It is emphasized that ontological anthropology not only raises ethical issues, but also aims to reformat our traditional understanding of the world and society. The author stresses the inadequacy of the anti-anthropological trends aimed at discovering a place of harmonious coexistence beyond humanity and postulating the idea of abandoning the traditional understanding of a human being. With the prospects of such a fundamental change, the question inevitably arises of a new axiological model of value orientations, which cannot be resolved without turning to the discourse about the human being.

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Kaniowska, Katarzyna. "Społeczna rola antropologa — powinność a zaangażowanie." Kultura i Społeczeństwo 64, no. 2 (June 25, 2020): 15–31. http://dx.doi.org/10.35757/kis.2020.64.2.2.

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This paper on engaged anthropology is focused on several issues which, on the one hand, define the characteristic features of this current of anthropology, and, on the other, allow us to reflect on how the social role of an anthropologist can be understood today. The author begins her remarks by pointing to the ambiguity of the term “commitment” and to some of the consequences. She compares Norbert Elias’s position with the ways of understanding commitment adopted by contemporary anthropologists. She draws attention to the basic epistemological problems of engaged anthropology in regard to understanding cognition processes, and above all in regard to understanding the position of the researcher and the subject. She is then able to comment on contemporary attempts to establish the nature of an anthropologist and his or her potential social role. At the same time, she points to similarities with earlier sociological and anthropological concepts, stressing that the project of engaged anthropology shows a particularly clear link between methodology and ethical reflection.

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Woznicki, Christopher G. "‘Begin at the Beginning’: Method in Christological Anthropology and T. F. Torrance’s Fallen Human Nature View." Perichoresis 19, no. 2 (June 1, 2021): 21–41. http://dx.doi.org/10.2478/perc-2021-0009.

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Abstract This essay argues that unlike many contemporary christological anthropologies that begin with protology or eschatology, T. F. Torrance’s christological anthropology begins with the incarnate Christ as he confronts us in the midst of God’s redemptive act. This approach is labeled Soteriological-Christological Anthropology. Torrance himself does not develop this anthropological method in a sustained manner, therefore, this essay attempts to develop Torrance’s method by examining his doctrine of Christ’s fallen human nature and his epistemology. After developing Torrance’s Soteriological-Christological Anthropology the challenges and prospects of this view are addressed

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Fournier, Laurent Sebastian, and Jean-Marie Privat. "The Anthropology of Literature in France." Anthropological Journal of European Cultures 25, no. 1 (March 1, 2016): 81–95. http://dx.doi.org/10.3167/ajec.2016.250106.

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In this article we present the ongoing theoretical discussions concerning the relations between anthropology and literature in France. We recall the historical relationship of a part of French anthropology and the world of literature. We then try to show how the anthropology of literature began by using the model of the anthropology of art, mainly concentrating on literary works as individual creations specific to the style or the cosmology of a given writer. We explore a new perspective on the analysis of the social and symbolic meanings of literary worlds, putting the emphasis on what is called ‘ethnocriticism’ in France. In order to understand better the influence of literature and literary motives on contemporary cultural practices, and to grasp the relation of literary works with the outside world and with everyday life, we propose to build up a comparative approach of literary works and rituals. Through different novels or other literary works, we address possible developments of contemporary anthropologies of literature in France.

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Hébert, Martin. "Présentation." Anthropologie et Sociétés 30, no. 1 (October 24, 2006): 7–28. http://dx.doi.org/10.7202/013826ar.

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RésuméDepuis une décennie, les anthropologues ont beaucoup contribué à élargir notre compréhension des violences sociales. Le présent texte vise à explorer en quoi cette compréhension des multiples formes de violences structurelles, directes ou symboliques, de même que la compréhension de leur articulation au sein des sociétés humaines, peut servir d’assise au développement d’une « anthropologie de la paix ». Cette anthropologie, cependant, fait face à au moins trois défis de taille dans son développement : 1) se définir des objectifs clairs, notamment sur les caractéristiques de la paix dans les sociétés humaines, 2) fonder son action, souvent soumise à l’urgence, sur des données empiriques rigoureuses et une théorisation explicite de ces dernières, 3) trouver un équilibre entre l’engagement pratique dans la promotion de la paix et la l’analyse critique propre à une discipline scientifique. Ces défis sont de taille, mais non insurmontables pour une anthropologie contemporaine de la paix et pour la paix.

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Darnell, Regna. "The Boasian Text Tradition and the History of Anthropology." ARTICLES 12, no. 1 (September 22, 2021): 39–48. http://dx.doi.org/10.7202/1081564ar.

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The North American anthropological tradition, as a whole, contrasts sharply with the anthropologies which grew up elsewhere in the Western world, and forms a distinct part of contemporary anthropology on an international scale, a part which is accessible to us through disciplinary history. In this article I first argue for an historical approach as integral to mature disciplinary theory, and will then examine a specific moment in the history of North American anthropology as a microcosm of the differences between the British and North American traditions.

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Postero, Nancy, and Eli Elinoff. "Introduction: A return to politics." Anthropological Theory 19, no. 1 (February 27, 2019): 3–28. http://dx.doi.org/10.1177/1463499618814933.

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What does politics mean in contemporary anthropology? Counter to propositions that argue that neoliberalism has produced a “post-political” condition, we argue the notion of a post-political world was never empirically accurate. Instead, using the ethnographic method, our contributors show ongoing and diverse forms of political practices and contestations in the contemporary moment. We reconsider politics at a conceptual level, defining politics as practices of world-making that proceed through the formulation of constellations of critique, disagreement, difference, and conflict. We build this definition through a discussion of contemporary theories of the post-political and agonistic politics, and by tracing a history of political anthropology. Finally, we consider politics as both a practice and a goal. The authors in this collection show that new political anthropologies are particularly attuned to questions of commoning/uncommoning, spaces of articulation and disarticulation, and struggles to live “otherwise.” We argue that a return to these questions with a robust and specific engagement with politics is necessary for anthropology and increasingly urgent given the global conjuncture.

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Li, Ruixiang, and Paulos Huang. "The Interpretation of Watchman Nee’s Anthropology and Its Corresponding Ecclesiastical Influence in Contemporary Chinese Mainland Churches." Religions 15, no. 5 (April 30, 2024): 570. http://dx.doi.org/10.3390/rel15050570.

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Watchman Nee’s anthropology has been widely debated and polarized in academic fields. However, Watchman Nee’s concept of human and the problem of ecclesiastical practices have often been overlooked in contemporary Chinese mainland churches. In the first three sections, this paper will start from different Chinese mainland denominations’ interpretation of Nee’s concept of human and their corresponding ecclesiastical practices. On the one hand, through the interpretive attitudes of different denominations toward the “concept of human” and their related ecclesiastical practices, we can see the situation of acceptance of Nee’s anthropology in different contemporary Chinese denominations. On the other hand, we can also provide feedback for the academic research on Nee’s anthropology from the reality of contemporary Chinese mainland churches. Then, this paper will make a comparison of anthropologies between Luther and Watchman Nee, referring to the current study of Martin Luther and the Third Enlightenment in China. The comparative study of these two men will not only open up new avenues for the study of their theologies but will also serve Chinese mainland churches by utilizing the results of the research on Nee’s thoughts and Martin Luther and the Third Enlightenment.

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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, no. 1 (January 1, 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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Beyer, Judith, and Felix Girke. "The State of Custom: Gerd Spittler’s “Dispute settlement in the shadow of Leviathan” (1980) today." Zeitschrift für Rechtssoziologie 41, no. 1 (September 1, 2020): 3–20. http://dx.doi.org/10.1515/zfrs-2021-0002.

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Abstract In our article, we engage with the anthropologist Gerd Spittler’s pathbreaking article “Dispute settlement in the shadow of Leviathan” (1980) in which he strives to integrate the existence of state courts (the eponymous Leviathan’s shadow) in (post-)colonial Africa into the analysis on non-state court legal practices. According to Spittler, it is because of undesirable characteristics inherent in state courts that the disputing parties tended to rather involve mediators than pursue a state court judgment. The less people liked state courts, the more likely they were to (re-)turn to dispute settlement procedures. Now how has this situation changed in the last four decades since its publication date? We relate his findings to contemporary debates in legal anthropology that investigate the relationship between disputing, law and the state. We also show through our own work in Africa and Asia, particularly in Southern Ethiopia and Kyrgyzstan, in what ways Spittler’s by now classical contribution to the field of legal anthropology in 1980 can be made fruitful for a contemporary anthropology of the state at a time when not only (legal) anthropology has changed, but especially the way states deal with putatively “customary” forms of dispute settlement.

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Filip, Mariusz. "Sami swoi? Refleksje metodologiczne o antropologii u siebie." Etnografia. Praktyki, Teorie, Doświadczenia, no. 5 (December 30, 2019): 173–93. http://dx.doi.org/10.26881/etno.2019.5.08.

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The dichotomy between home and abroad, recently very popular in anthropology, but especially significant in the anthropology of Europe, assumes, in my opinion, an increase of Otherness in line with a geographic-political distance . The aim of my article is to demon- strate that the sense of Otherness is not dependent on territorialized culture but on mental as well as bodily dispositions of individuals . The relativity of the concept of Self/Other in the context of anthropology at home will be discussed based on fieldwork carried out by a Polish anthropologist among Polish Contemporary Slavic Pagans associated in the Order of Zadruga ‘Northern Wolf’ . For narrative and analytical purposes, the category ‘at home’ will be problematized by scaling and contextualizing the notion of Europeanness .

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Gmelch, Sharon, and Tim Wallace. "Introduction to Tourism: Beyond Hosts and Guests." Practicing Anthropology 34, no. 3 (June 29, 2012): 2–4. http://dx.doi.org/10.17730/praa.34.3.q430v7824626244v.

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This special issue of Practicing Anthropology draws together an exciting and diverse set of papers and presentations on the topic of tourism written by both veteran anthropologists and graduate students. The study of tourism is no longer on the periphery of anthropology. Tourism's far-reaching connections and consequences for the tourist, the toured, and the anthropologist who studies them are clearly recognized today. The SfAA has long been a leader in encouraging the dissemination of tourism research by applied anthropologists. A quick online search of past Human Organization and Practicing Anthropology issues reveals 56 articles containing the word "tourism" in either the title or the abstract, with the earliest dating back to 1973. This tradition continues in this special issue, which addresses a number of contemporary issues in tourism and raises important questions about its global role.

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Doak, Mary. "Sex, Race, and Culture: Constructing Theological Anthropology for the Twenty-First Century." Theological Studies 80, no. 3 (August 15, 2019): 508–29. http://dx.doi.org/10.1177/0040563919856365.

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Pre-Vatican II theological anthropology focused attention on the exercise of human freedom as embodied in time and oriented to community. Post-Vatican II theology has deepened this trajectory by reflecting on the specific conditions and experiences of human embodiment, as well as the cultural and historical contexts that ground efforts to realize the ideal of persons-in-community. This article explores the contributions of theological anthropologies that take seriously gender, race, history, and culture in theology, and argues for further contemporary, enculturated, and embodied reflections on sin and grace.

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Douville, Olivier. "Pour une anthropologie clinique contemporaine." psychologie clinique, no. 33 (2012): 201–26. http://dx.doi.org/10.1051/psyc/201233201.

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Lane, Lorraine, Cecelia Lewis, Elizabeth Povinelli, Linda Yarrowin, Sandra Yarrowin, David Boarder Giles, Melinda Hinkson, and Timothy Neale. "A Conversation with the Karrabing Film Collective." Commoning Ethnography 2, no. 1 (December 19, 2019): 166. http://dx.doi.org/10.26686/ce.v2i1.5663.

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This piece is a lightly edited transcript of a conversation with members of the Karrabing Film Collective – Lorraine Lane, Linda Yarrowin, Cecilia Lewis, Sandra Yarrowin, and anthropologist Elizabeth Povinelli – interviewed by anthropologists Melinda Hinkson and David Boarder Giles. The Karrabing Film Collective are a community of Indigenous Australians and their whitefella collaborators who make films that analyse and represent their contemporary lives and also keep their country alive by acting on it. This conversation appeared first as Episode Eighteen of Conversations in Anthropology@Deakin, a podcast about ‘life, the universe, and anthropology’ based at Deakin University and produced by Giles and Timothy Neale, with support from the Faculty of Arts and Education at Deakin University, and in association with the American Anthropological Association.

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Hendriks, Thomas. "‘Erotiques Cannibales’: A Queer Ontological Take on Desire from Urban Congo." Sexualities 21, no. 5-6 (March 30, 2017): 853–67. http://dx.doi.org/10.1177/1363460716677283.

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This article illustrates the theoretical productivity of the recent ontological turn in anthropology as a way to further ‘anthropologize’ queer studies by taking seriously erotic alterity as an ethnographic situation that unlocks possibilities for radically re-thinking desire beyond the limiting framework of ‘sexuality’. It proposes a thought experiment with the specific ways in which same-sex loving men and boys in contemporary urban Congo conceptualize desire as a self-affirming predatory force that joyfully queers the ‘normal’ world. Rather than ethnographically representing ‘their’ erotic concepts, this article tries to think through them and calls for a non-melancholic theorization of desire.

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Žikić, Bojan. "Anthropological Studies of Popular Culture." Issues in Ethnology and Anthropology 5, no. 2 (April 12, 2010): 17–39. http://dx.doi.org/10.21301/eap.v5i2.1.

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One of the questions raised at the symposium "Our World, Other Worlds. Anthropology, Science Fiction and Cultural Identity", held in Belgrade in December 2009, is how anthropology is to study contemporary art forms: how research issues are to be defined and approached; how research is to be organized in a specific semantic area, which cannot always and with absolute certainty be said not to be an anthropological construction; whether the subject of research can be said to have the shared nature of cultural communication; whether the anthropologist is to interpret the author/artist’s intention, or that which is produced as a result of that intention, etc. The aim of this paper is to suggest some answers to these questions, from the point of view of a researcher focused on cultural communication.

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Darnell, R., S. S. Alymov, D. V. Arzyutov, J. M. Gibson, F. Keck, I. V. Kuznetsov, A. Lazzari, H. S. Lewis, and N. J. Parezo. "A critical paradigm for the histories of anthropology: the generalization of transportable knowledge." Etnograficheskoe obozrenie, no. 4 (August 15, 2023): 108–82. http://dx.doi.org/10.31857/s0869541523040073.

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The article presents a discussion focused on Regna Darnell's concepts of critical paradigm and transportable knowledge in relation to contemporary studies in history of anthropology, put forward in her essay based on the text written for the keynote address at EASA's History of Anthropology Network and reproduced in BEROSE International Encyclopaedia of the Histories of Anthropology. Assessing the changing disciplinary scene of humanities and social sciences, Darnell argues that an urgent rethinking of paradigmatic bases underlying the practices of historians of anthropology is necessary. She reviews the legacy of George Stocking, Jr., and the often-discussed opposition between historicism and presentism, as well as the legacy of Boas and his contemporaries, to examine the paths taken and not taken in understanding the historical development of the anthropological knowledge. Darnell's arguments and suggestions are discussed by an international group of scholars in their contributions including “Presentism and Historicism in the Histories of Anthropology in Russia and North America” by Sergei Alymov, “After the History of Anthropology” by Dmitry Arzyutov, “On the Critical Paradigm for the History of Anthropology” by Jason M. Gibson, “Doing History of Anthropology in a Post-Colonial and International World” by Frédéric Keck, “Boas and Stocking in Russian Anthropology (on ‘Sacred Cows')” by Igor Kuznetsov, “The Struggle for Recognition and Parahistory” by Axel Lazzari, “On the Margins of Darnell's ‘Critical Paradigm'” by Herbert S. Lewis, “Paradigmatic Basics, or What Do We Mean by Paradigm?” by Nancy J. Parezo, “Writing Transnational Histories of Anthropologies” by Gustavo Lins Ribeiro, “History(-ies) of Anthropology: Some Remarks on Reflexivity” by Nathalie Richard, and “Distance as an Issue in the Discipline's History Research” by Sergei Sokolovskiy.

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Kahn, Joel S. "Thinking About Religious Texts Anthropologically." Heritage of Nusantara: International Journal of Religious Literature and Heritage 4, no. 2 (January 18, 2016): 155–82. http://dx.doi.org/10.31291/hn.v4i2.82.

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This paper addresses the conference themes by asking what contribution anthropology can make to the study of religious literature and heritage. In particular I will discuss ways in which anthropologists engage with religious texts. The paper begins with an assessment of what is probably the dominant approach to religious texts in mainstream anthropology and sociology, namely avoiding them and focussing instead on the religious ‘practices’ of ‘ordinary believers’. Arguing that this tendency to neglect the study of texts is ill-advised, the paper looks at the reasons why anthropologists need to engage with contemporary religious texts, particularly in their studies of/in the modern Muslim world. Drawing on the insights of anthropologist of religion Joel Robbins into what he called the “awkward relationship” between anthropology and theology, the paper proposes three possible ways in which anthropology might engage with religious literature. Based on a reading of three rather different modern texts on or about Islam, the strengths and weaknesses of each of the three modes of anthropological engagement is assessed and a case is made for Robbins’s third approach on the grounds that it offers a way out of the impasse in which mainstream anthropology of religion finds itself, caught as it is between the ‘emic’ and the ‘etic’, i.e. between ontologically different worlds.

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Desmet, Maud. "Cadavres féminins et fictions policières contemporaines." Socio-anthropologie, no. 31 (September 10, 2015): 87–98. http://dx.doi.org/10.4000/socio-anthropologie.2163.

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Olivieri, Domitilla. "Slowness as a Mode of Attention and Resistance." Contention 10, no. 1 (June 1, 2022): 99–114. http://dx.doi.org/10.3167/cont.2022.100108.

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The article addresses some of the challenges and possibilities of taking slowness as a tool to theorize and practice a way of being an activist anthropologist in the contemporary (neoliberal) university. The activism discussed here intervenes in the university itself. To articulate slowing down as mode of resistance to the unbearably fast and exclusionary rhythms of academic life, the article puts into dialogue documentary cinema and critiques of contemporary academia. Turning to the film Inland Sea as an instance of a mode of attention/attending to the world otherwise, the article concludes on the political potential of slowness to become a collective strategy of resistance to the increased culture of quantification, competition, and financialization in the university, and a tactic for an engaged anthropology to come.

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Boyce, Paul, Elisabeth L. Engebretsen, and Silvia Posocco. "Introduction: Anthropology’s Queer Sensibilities." Sexualities 21, no. 5-6 (June 1, 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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Pańkowski, Jerzy. ""Contemporary” Christian Anthropology." Elpis : czasopismo teologiczne Katedry Teologii Prawosławnej Uniwersytetu w Białymstoku, no. 25-26 (2012): 117–32. http://dx.doi.org/10.15290/elpis.2012.25-26.09.

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Maj, Anna. "ANTHROPOLOGY AS A PROJECT OF ETHICAL TRAVEL. COLONIALISM, RESEARCH EXPEDITIONS AND MASS TOURISM IN THE PERSPECTIVE OF INTERCULTURAL COMMUNICATION." Folia Turistica 49 (December 31, 2018): 243–65. http://dx.doi.org/10.5604/01.3001.0013.0830.

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Purpose. The aim of the article is theoretical reflection on selected aspects of anthropological, philosophical and cultural thought,as well asreflection on anthropology as a project of ethical travel and intercultural communication within the historical context of the development of the discipline. The research also regardsreflection on research methods and on the figure of the Other in cultural, ethical and communication dimensions. Method. Analysis and interpretation of cultural texts, including research in the field of anthropology. Reinterpretation of classical anthropology within the context of travel theory. Findings. The analysis allows us to conclude that anthropology is essentially a project of ethical travel and intercultural communication. The evidence isturning points in the history of the discipline, the development of its research methods and meta-reflection regarding the experience of travelling to another culture along with mythologising and demythologising the Other and the researcher in scientific discourse. The analysis of the typology of travelers, colonial and postcolonial discourse, along with the location of travel experience, co-presence and diversity of anthropology and mass tourism, have shown that the research journey has played an important, auto-defining role in the Western reflection on the meeting with the Other. Research and conclusions limitations. The research is limited in ahistorical sense, belonging to a specific epoch and the contemporary postcolonial scientific discourse prevailing and methodologically, situating itself within the paradigm of cultural and communication research on tourism. Originality. The originality of the work results from an interdisciplinary view on the issues of anthropological research travel, the location of anthropology in the context of travel perception, selected theories and philosophies of travel. The choice of quoted concepts and arguments are the author’s. Reflection on the ethical dimension of the anthropological project, which has been developed for over 100 years, is important within the context of development of postcolonial discourse and alternative “indigenous” anthropologies, as well as contemporary transformations of intercultural communication under the influence of new technologies and dynamic and mass social processes related to spatial and socio-cultural mobility, tourism and migration. Type of paper. Theoretical work.

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Seshia Galvin, Shaila. "Interspecies Relations and Agrarian Worlds." Annual Review of Anthropology 47, no. 1 (October 21, 2018): 233–49. http://dx.doi.org/10.1146/annurev-anthro-102317-050232.

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Recent years have witnessed burgeoning interest in interspecies relations and multispecies ethnography. This review explores what such perspectives bring to long-standing anthropological attention to agrarian worlds. Considering why so much recent scholarship only minimally engages with longer disciplinary traditions found within ecological and environmental anthropology and ethnobotany, the review examines continuities and discontinuities across these different modes of attending to interspecies relationships. From here, it explores how contemporary scholarship renews anthropological attention to questions of domestication, relatedness, agency, and personhood and how it charts new ground by engaging theories of biopolitics, biocapital, biosemiotics, and plant ontologies. While noting that recent work has distinctive theoretical preoccupations, the review concludes by suggesting that fruitful possibilities lie in working with, and across, established and emergent anthropologies of the agrarian.

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Ballatore, Magali, and Maria Antonietta Impedovo. "Dynamiques migratoires contemporaines dans le sud de la France." Socio-anthropologie, no. 40 (December 1, 2019): 115–34. http://dx.doi.org/10.4000/socio-anthropologie.5935.

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Stavrianakis, Anthony. "From Anthropologist to Actant (and back to Anthropology): Position, Impasse, and Observation in Sociotechnical Collaboration." Cultural Anthropology 30, no. 1 (February 9, 2015): 169–89. http://dx.doi.org/10.14506/ca30.1.09.

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Anthropologists are increasingly invited to participate in collaborations with natural scientists, among other experts, in their capacity as anthropologists. Such invitations give pause for thought about the character of the positions and practices that an anthropologist can occupy and perform. This article draws on participant observation in the Socio-Technical Integration Research (STIR) project, an endeavor based at Arizona State University, which aimed to modulate scientific practice. I observe and analyze the disquiet of participating social scientists by questioning the epistemic, ethical, and affective parameters of such modulation, in which social scientists were ultimately positioned and framed as actants—and not engaged as thinking subjects—for the reflexivity of natural scientists toward natural scientific work. I describe how such a method for increasing and extending the scope of scientific reflexivity was ultimately bound to the dominant instrumental norms and values of contemporary technoscience. The article suggests that reflection on problems of collaboration through questions of position and mode of engagement opens the scope and parameters for contemporary anthropological inquiry into anthropological collaborations within domains of science and technology.

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Journal articles on the topic 'Anthropologie du contemporain'

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