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Journal articles on the topic 'Anthropology of attention'
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Bangstad, Sindre. "Public Anthropology in an Attention Economy." Anthropology News 58, no. 1 (January 2017): e155-e158. http://dx.doi.org/10.1111/an.296.
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Pinto, Sarah. "Madness: Recursive Ethnography and the Critical Uses of Psychopathology." Annual Review of Anthropology 49, no. 1 (October 21, 2020): 299–316. http://dx.doi.org/10.1146/annurev-anthro-010220-074609.
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From the late 1990s, a wave of writing in anthropology took up the idiom of madness to orient a critical approach. However, anthropology's use of madness as critique reflects a longer conversation between psychiatry and anthropology. As madness is used to point to and connect other things—afflictions, therapeutics, medicine, politics, colonialism, religion, and, especially, trauma as a social condition—it is noteworthy not only for its breadth, but also because it is often applied to contexts in which it already has purchase as critique. Thus, madness in anthropology is a mirror onto the discipline's recursive engagements with psychiatry and the worlds to which both turn their attention.
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Holbraad, Martin. "The Shapes of Relations: Anthropology as Conceptual Morphology." Philosophy of the Social Sciences 50, no. 6 (June 1, 2020): 495–522. http://dx.doi.org/10.1177/0048393120917917.
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Building critically on anthropology’s “ontological turn,” this article isolates conceptualization (as distinct from explanation and interpretation) as a core concern for anthropological thinking: anthropology as the activity of transfiguring the contingency of ethnographic materials in the formal language of conceptual relations and distinctions. Focusing on works by Mauss and Evans-Pritchard, as well as my own research, the article articulates the morphological character of such a project. While akin also to philosophy, such attention to the “shapes” of conceptual relations is analogous to the practice of art in its concern for the expressive potentials of these acts of conceptual transfiguration.
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Fournier, Pierre. "Attention dangers !" Ethnologie française 31, no. 1 (2001): 69. http://dx.doi.org/10.3917/ethn.011.0069.
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Maksymowicz-Mróz, Natalia. "Antropolodzy wobec niespokojnych krajobrazów współczesnego świata w kontekście Cool Anthropology." Edukacja Międzykulturowa 21, no. 2 (2023): 41–54. http://dx.doi.org/10.15804/em.2023.02.03.
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The article is a reflection on the place, tasks and purpose of cultural anthropology in the contemporary world. It was inspired by a discussion that took place during Ethnology Without Borders 2022 Conference. The 21st century shook the foundations of anthropology’s relationship with politics and society: from the devastating pandemic and the increasing effects of climate change, to the outbreak of war in Europe. The author ponders how anthropology should operate in the face of these crises. The presentation of various research concepts aims to bring closer where the problem is while everyone means well. The article presents the achievements of some anthropologists who criticize actions based on good intentions and draws attention to the achievements of Anthropology of Development, which the author illustrates with some examples from her own observations made during field research in Nepal and NATO training. The Cool Anthropology trend is potentially a right direction for development of contemporary anthropology. The questions posed in the article are intended to provoke reflection on the author’s thesis that as anthropologists who are part of a privileged social layer, should ask themselves the question: how to reconceptualize anthropological activities outside the resources of the academic spheres in order to become socially useful.
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Koopman, Nico. "Bonhoeffer’s Anthropology and the African Anthropology of Ubuntu." NTT Journal for Theology and the Study of Religion 59, no. 3 (July 18, 2005): 195–206. http://dx.doi.org/10.5117/ntt2005.59.195.koop.
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Abstract This essay explores the original meaning and understanding of the concept of Ubuntu. It evaluates the strengths and limitations of this cherished African anthropological and philosophical notion. By bringing the anthropology of Ubuntu in conversation with the anthropology of Dietrich Bonhoeffer possibilities for the re-valuation of Ubuntu are opened. Attention to the anthropology of Bonhoeffer will help Ubuntu to affirm community without falling into the trap of collectivism. It will also prevent Ubuntu from overestimating the capabilities of humans through the under-estimation of the reality of sin. Where Ubuntu is also open to the transformative power of the gospel its redeeming potential on a broken continent is enhanced.
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Parsons, Michelle Anne. "Being unneeded in post-Soviet Russia: Lessons for an anthropology of loneliness." Transcultural Psychiatry 57, no. 5 (March 30, 2020): 635–48. http://dx.doi.org/10.1177/1363461520909612.
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The problem of loneliness is receiving increasing attention in the popular media and among social scientists. Despite anthropology's rich engagement with emotions and experience, the anthropology of loneliness is still scant. In psychology, loneliness has been defined as relational lack. In this article, I reconsider one culturally specific form of relational lack—being unneeded among post-Soviet Muscovites. I draw on the anthropological literature on emotion, exchange, and morality to suggest that being unneeded is an ethical commentary on a lack of recognition. During Soviet times, recognition was secured through informal social exchange practices. Being unneeded among middle-aged and elderly post-Soviet Muscovites is therefore connected to a constricted ability to give and experience recognition. One avenue of analysis for an anthropology of loneliness is to consider social exchange practices and how these connect with societal and moral dimensions of loneliness.
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Doré, Antoine. "Attention aux loups !" Ethnologie française 45, no. 1 (2015): 45. http://dx.doi.org/10.3917/ethn.151.0045.
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Belova, Anna V. "Women's Social Memory: Integration of gender anthropology and anthropology of memory." Вестник антропологии (Herald of Anthropology) 47, no. 3 (September 5, 2019): 39–51. http://dx.doi.org/10.33876/2311-0546/2019-47-3/39-51.
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The article is devoted to the problem of women's social memory, recorded in the autobiographical discourse. The main attention is paid to the gender differences in memory as a subject of integrative studies of gender anthropology and anthropology of memory. The article discusses the relationship between the practice of memorization and social experience of women. The author concludes that there is a functional relationship between the anthropology of memory and the study of the gender aspects of social experience.
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Haldane, John. "Incarnational Anthropology." Royal Institute of Philosophy Supplement 29 (March 1991): 191–211. http://dx.doi.org/10.1017/s1358246100007542.
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The renaissance of philosophy of mind within the analytical tradition owes a great deal to the intellectual midwifery of Ryle and Wittgenstein. It is ironic, therefore, that the current state of the subject should be one in which scientific and Cartesian models of mentality are so widely entertained. Clearly few if any of those who find depth, and truth, in the Wittgensteinian approach are likely to be sympathetic to much of what is most favoured in contemporary analytic philosophical psychology. Finding themselves in a minority, they might well look elsewhere for support, hoping to establish the idea that opposition to scientific and Cartesian ways of thinking is by no means philosophically eccentric. Perhaps this partly explains the increasing British and North American interest in ‘continental’ thought, particularly as it bears (as most of it does) on the nature of human beings. Husserl, Heidegger, Merleau-Ponty and Sartre are obvious enough subjects for such attention.
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Lempert, David. "The President’s Mother the Anthropologist and the Anthropologist’s Son." Anthropology in Action 25, no. 1 (March 1, 2018): 41–48. http://dx.doi.org/10.3167/aia.2018.250105.
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AbstractBarack Obama was the first son of a PhD anthropologist to serve as President of the United States, and some popular press linked his political views and actions, which were allegedly in violation of international law, to failures in American anthropology to uphold international law as well as to personal failures by anthropologists to transmit the professional ethics of the discipline to their offspring. This essay examines those critiques and identifies deficiencies in anthropological presentations of ‘multiculturalism’ and in anthropology’s adherence to international law. It also reviews the cultural self-identification of President Obama, drawing attention to the sub-cultures of ‘expat’ communities like those in which President Obama was raised and in which many practising anthropologists and their children live.
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Mills, David. "Admitting otherwise: Diversity work, contextuality and the future of anthropology." Teaching Anthropology 10, no. 1 (August 3, 2021): 75–84. http://dx.doi.org/10.22582/ta.v10i1.584.
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The difficult work of decolonizing UK anthropology teaches us important lessons about our field. Rethinking the curriculum may be the easy part. Making university admissions fairer is a harder task. The biggest challenge of all is transforming the institutional cultures and demographic profile of anthropology’s students and faculty. The Covid-19 pandemic showed that rapid change is possible: its aftermath is an opportunity for more radical rethinking of this diversity work in anthropology.
Many UK universities currently use ‘contextual’ information about undergraduate applicants to make admissions ‘fairer’. Would a more self-reflective understanding of ‘contextuality’ include the institutional contexts of universities themselves? Most social anthropology departments are found in ‘Russell group’ and ‘Sutton-30’ universities. Their student populations are more likely to be able-bodied, white, female and middle class than those in other universities: these students have a disproportionate opportunity to access PhD research funding. The growth in postgraduate education also exacerbates these differences. This paper combines institutional history and student data to reconceputalise and broaden debates around ‘contextual admissions’. Acknowledging the institutional racism within UK universities, a more encompassing definition of ‘contextuality’ would allow a critical attention to the academic cultures that create barriers to widening participation, retention and progression to postgraduate study.
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Kadir, Hatib Abdul, and Alim Harun Pamungkas. "Anthropology as an Educational Practice and Its Current Challenges." KOLOKIUM Jurnal Pendidikan Luar Sekolah 8, no. 2 (October 30, 2020): 114–24. http://dx.doi.org/10.24036/kolokium-pls.v8i2.424.
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This research argues philosophically that anthropology is education itself. Anthropology is the study of other people. The method of producing knowledge is done by the participatory observation method, which is paying attention to other people’s culture and their world. Educations as teaching to know other people and their feelings, or Ingold called as “hapticality”, which is the articulation of knowledge that can be shed through symbols, words, speech, poetry, graphics, charts, to mathematical formulations. Whereas in anthropology, what is done in hapticality is paying attention to the activities and what informants say and what they respond to. Furthermore, see how humans have conversations with life itself.
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Kleinman, Arthur. "Anthropology and Psychiatry." British Journal of Psychiatry 151, no. 4 (October 1987): 447–54. http://dx.doi.org/10.1192/bjp.151.4.447.
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To illustrate the contribution anthropology can make to cross-cultural and international research in psychiatry, four questions have been put to the cross-cultural research literature and discussed from an anthropological point of view: ‘To what extent do psychiatric disorders differ in different societies?’ ‘Does the tacit model of pathogenicity/pathoplasticity exaggerate the biological aspects of cross-cultural findings and blur their cultural dimensions?’ ‘What is the place of translation in cross-cultural studies?’ and ‘Does the standard format for conducting cross-cultural studies in psychiatry create a category fallacy?’ Anthropology contributes to each of these concerns an insistence that the problem of cross-cultural validity be given the same attention as the question of reliability, that the concept of culture be operationalised as a research variable, and that cultural analysis be applied to psychiatry's own taxonomies and methods rather than just to indigenous illness beliefs of native populations.
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Das, N. K. "Indian Anthropology: Critique of Diverse Ideas and Exploration of the Swadeshi Anthropology." Cross-Currents: An International Peer-Reviewed Journal on Humanities & Social Sciences 7, no. 7 (August 12, 2021): 128–41. http://dx.doi.org/10.36344/ccijhss.2021.v07i07.001.
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Anthropology in India is divided into various phases, such as colonial ethnology/ethnography and postcolonial anthropology. The classical evolutionism, diffusionism and Orientalism, which had dominated colonial ethnology/ethnography, had also influenced the earlier phase of anthropology in postcolonial India. In fact, postcolonial anthropology is itself an incoherent lot with diverse forms and ideas. In the long history of Indian anthropology, there appeared some works carrying theoretical bearing and applied relevance, yet many chroniclers have undervalued such works. This author has earlier appraised some evaluations of Indian anthropology provided by Debnath (1999), Berger, (2012) and Guha (2017), among others. This article takes clues from such earlier appraisal and locates within a larger historical canvas an encyclopaedia entry contributed by S. Deshpande and edited by Hilary Callan (2018), which has ignored many foundational works of Indian anthropology. Placing this critique in a larger historical context of colonial/ postcolonial anthropology, this author aims to focus attention on major signposts of social anthropology. Second objective is to dispel many myths and misconceptions about the anthropological survey of India, mainly its People of India study. Ultimately, by citing some ethnographic illustrations, this article endeavours to ascertain a trend of ‘indigenousness’ and demonstrate thereby the Swadeshi stance of Indian anthropology.
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Guang, Tian. "The Development of Business Anthropology in China." Anthropos 117, no. 2 (2022): 485–504. http://dx.doi.org/10.5771/0257-9774-2022-2-485.
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As an important branch of applied anthropology, business anthropology has developed well in China in the recent past. This has attracted the attention of not only the academic society but also of industrial and commercial circles. This article illustrates the emergence and the development of business anthropology in China, and affirms the work of Chinese pioneers in this branch of cultural anthropology. It elaborates on what contemporary management and anthropological scholars have contributed to promote business anthropology in that country. Moreover, it expounds, from various perspectives, on the role that business anthropology can play for/in China. China is a large country developing at an astonishing speed. Chinese society is transforming from a traditional agricultural and pre-industrial phase into a post-industrial and commercial phase. Therefore, the development of business anthropology in China is promising.
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Tran, Van Troi, and Patrick-Michel Noël. "For an anthropology of historians." Ethnologies 40, no. 1 (November 30, 2018): 49–73. http://dx.doi.org/10.7202/1054312ar.
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The cliché is still lively: historians, as is well known, tend to portray themselves as craftsmen or artisans, mastering a practical know-how learned patiently through hands-on experience with dusty documents, and showing a conspicuous disdain towards theory and abstractions. This image deserves closer scrutiny. It is interesting that despite this insistence on the craftlike image of the profession, there seems to be a lack of ethnographic investigations of historians at work that would precisely pay attention to the craftiness of history and the multiple practicalities of doing history across different contexts. The idea that historians just do what they do sounds simple enough, but as is the case with any “craft,” from basket weaving to hunting in the rainforest, it is hardly self-evident, either technically or sociologically. To be sure, there are plenty of biographies, autobiographies, “ego-histories,” methodological primers and epistemological essays that tackle and debate the problems of the working historian, but these reflexive narratives remain essentially vertical. Taking our cue from some of the recent developments in science studies and the anthropology of science, we would like to propose in this article a program for a horizontal study of historians, that would be independent of their own reflexive discourse and symmetric in its explanations, and that would be attentive to the varieties of their existence and their becoming in a community of practice.
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Heyman, Josiah, Evelyn Caballero, and Alaka Wali. "Public Policy and World Anthropologies." Practicing Anthropology 28, no. 4 (September 1, 2006): 2–3. http://dx.doi.org/10.17730/praa.28.4.r640952gp3747x53.
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Anthropology has long been involved with public policy, both in its formulation and its implementation, though often we have ignored our direct and indirect involvement. The historiography of anthropology and power has focused mainly on three core nations, Great Britain, France, and the United States (see Asad 1973, Hymes 1972, and Vincent 1990). Other parts of the world appear in these accounts as colonial possessions, or not at all. Attention is now turning to the many, diverse national traditions in anthropology, including both scholarly and applied anthropology (Baba and Hill 1997, Hill and Baba 2006, Ribeiro and Escobar 2006). This special set of papers in Practicing Anthropology is a modest contribution in this direction, examining the interactions of anthropology and public policy in three national settings: Peru, the Philippines, and Mexico.
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Darnell, Regna. "Linguistic Anthropology in Canada: Some Personal Reflections." Canadian Journal of Linguistics/Revue canadienne de linguistique 50, no. 1-4 (December 2005): 151–72. http://dx.doi.org/10.1017/s0008413100003698.
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AbstractLinguistic anthropology can be understood as attention to the use and communicative context of language across cultures and societies. The legacy of linguistic anthropology for both of its constituent disciplines resides in qualitative research methods and the attention paid to the particular words of particular speakers. Linguistic anthropologists have also modelled ethical ways of doing collaborative research. Canadian linguistic anthropology has been pragmatic and closely tied to the maintenance and revitalization of First Nations (Native Canadian) languages. Issues of language are inseparable from those of community and larger social processes: this can be seen in the context of traditional Algonquian languages in the Prairies as well as in the adaptation of English to First Nations purposes. The latter is a reaction to the imposition of residential schooling that alienated students from their culture, their community, and their language, and escalated language loss. Current research on life-history narratives indicates that nomadic legacies of subsistence hunting are still present in the decision-making strategies of contemporary Algonquian peoples in southern Ontario.
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Wagstaff, Christopher. "ITALIAN FILM STUDIES IN THE ATTENTION MARKET." Italianist 34, no. 2 (June 2014): 263–64. http://dx.doi.org/10.1179/0261434014z.00000000081.
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Stewart, Alex. "A Prospectus on the Anthropology of Entrepreneurship." Entrepreneurship Theory and Practice 16, no. 2 (January 1992): 71–92. http://dx.doi.org/10.1177/104225879201600206.
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This paper discusses the possible payoffs from investing scholarly attention in the anthropology of entrepreneurship, and considers the central topics, themes, and methods of this research. Ways in which to invest are suggested.
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Keisalo-Galván, Marianna. "Clowns in Anthropology." Suomen Antropologi: Journal of the Finnish Anthropological Society 33, no. 3 (January 1, 2008): 39–48. http://dx.doi.org/10.30676/jfas.v33i3.116384.
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Clowns are exhilarating and disturbing, funny and frightening. They are ambiguous and confusing, yet capable of skilled disarranging and rearranging of our meaningful contexts. They can be found in rituals and courts as well as theaters and the circus. The clown is related to the trickster, who exists in stories and myths. The two figures share a contradictory, paradoxical nature and an affinity with play and humor. However, of the two the clown has received less attention. While there is a sustained scholarly discussion of the trickster, the clown has been written about rather sporadically, and there is little engagement between the texts beyond the fairly common statement that clowning is universal; interpretations usually conflict. Some authors write about clowning in a specific context based on their own fieldwork, but many others, mostly using the same ethnographic sources, attempt to provide a general view of ‘clowns’. The texts arrive at very different conclusions. In descriptive terms there are common features to clowning. These are inverted or contrary behavior, obscenity and taboo breaking, imitation and mockery of strangers, and exaggerated or otherwise inappropriate behavior. However, exactly what the clowns do is often described only vaguely. “Detailed descriptions of the clown’s place in public events are scarce” (Handelman 1990: 236).
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Fernando, R. Asha Nimali. "Ontological And Anthropological Aspects of the Concept of Human Nature." Kanz Philosophia : A Journal for Islamic Philosophy and Mysticism 1, no. 2 (December 22, 2011): 133. http://dx.doi.org/10.20871/kpjipm.v1i2.16.
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<div><p>Anthropology is the study of the origin of the man. It is basically concern with the concept of <em>Homo</em><em> </em><em>sapiens</em>, and it is scientifically questioning what are human physical traits as well how do men behave and the variation among different groups of human with his social and cultural dimensions. Ontology is a subfield in traditional philosophy which is mainly focuses on the nature of being, existence or reality as such. There are some similarities and differences among these two areas. However when we deeply study the philosophical basis of the anthropology it is proof that it was derived from ontology.</p><p>Anthropology discusses the social and cultural world or the physical entity of human nature. Ontology focuses the invisible aspect of human nature along with the ultimate reality. Therefore, it has a metaphysical aspect of human being; this philosophical notion has in fact, contributed to the development of the subject of anthropology. The present modern day has given very little attention to this philosophical combination of ontolog y to anthropology, rendering further investigation into the philosophical roots of anthropology.</p><p>This research paper seeks to evaluate the relationship between ontology and anthropology by paying attention to the ontological arguments about the concept of man and human nature within Greek and modern western thoughts, in comparing with modern anthropological arguments.</p></div>
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Hawkins, Robert P., Suzanne Pingree, Jacqueline Hitchon, Barry Radler, Bradley W. Gorham, Leeann Kahlor, Eilleen Gilligan, et al. "What Produces Television Attention and Attention Style?." Human Communication Research 31, no. 1 (January 2005): 162–87. http://dx.doi.org/10.1111/j.1468-2958.2005.tb00868.x.
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Gatt, Caroline. "Vectors, direction of attention and unprotected backs: Re-specifying relations in anthropology." Anthropological Theory 13, no. 4 (November 15, 2013): 347–69. http://dx.doi.org/10.1177/1463499613504580.
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Kragh, Simon Ulrik. "The anthropology of nepotism." International Journal of Cross Cultural Management 12, no. 2 (May 23, 2012): 247–65. http://dx.doi.org/10.1177/1470595812439869.
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Nepotism is widespread in organizations in developing countries but has so far received scant attention in cross-cultural management research. The paper seeks to contribute to the underdeveloped research topic suggesting an anthropological explanation of nepotism. It is argued that nepotism reflects the presence of tribal and peasant social morals in organizations where they replace norms and principles typical of industrial society. Examples from African and Latin American organizations show how nepotism works, and drawing on quantitative data it is suggested that nepotism is relatively common in countries at the earlier stages of industrial development. Four managerial approaches to nepotism are outlined: managers can accept nepotistic ambiguity; they can attempt to strengthen the modern organization; they can use the tribal and peasant norms underlying nepotism as the basic principle of the organization; or they can codify the pre-industrial norms and make them part of the formal organization.
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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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Harms, Erik. "Antennas Up! Laura Nader’s Undergraduate Lecture Courses as Public Anthropology." Public Anthropologist 3, no. 2 (October 22, 2021): 210–31. http://dx.doi.org/10.1163/25891715-bja10024.
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Abstract While teaching lecture courses at the University of California, Berkeley, Laura Nader taught generations of students to raise their anthropological antennae. This article uses an autoethnographic approach to describe the author’s exposure to anthropology at Berkeley in the nineteen-nineties, gesturing towards the way undergraduate lecture courses play an important but largely underrecognized role in fostering public anthropology. Nader’s lecture courses were particularly effective at this because their focus on pushing students to question dogma and analyze controlling processes offered students a sense of how anthropology could foster critical public discourse. Nader stressed the importance of asking good questions designed to challenge assumptions, finding the right methods to answer those questions, and paying attention to pathways of power. While always questioning received wisdom, ideological assumptions, and Western categories of knowledge, Nader continued to stress the importance of developing straightforward, highly-accessible concepts that captured the attention of students—like Harmony Ideology, trustanoia, controlling processes, and the vertical slice.
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Howard, Penny McCall. "The anthropology of human-environment relations." Focaal 2018, no. 82 (December 1, 2018): 64–79. http://dx.doi.org/10.3167/fcl.2018.820105.
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What are Marxists to make of the new wave of materialism that has become influential in anthropology and across the social sciences and humanities? An ethnography of fishing in coastal Scotland and an analysis of Tim Ingold’s ecological anthropology demonstrates both the usefulness and gaps in contemporary ecological and materialist anthropology. It finds that the reduced role for political economy, human intentionality, and material results in this literature significantly reduces their explanatory power. Efforts to unite analysis of humans and nonhumans have led to a lack of attention to the divisions within human societies, particularly the alienation of labor and therefore of ecological relations in capitalism. Understanding these dynamics is essential to contending with the current planetary ecological crisis.
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Csordas, Thomas J. "Somatic Modes of Attention." Cultural Anthropology 8, no. 2 (May 1993): 135–56. http://dx.doi.org/10.1525/can.1993.8.2.02a00010.
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Trautmann, Thomas R. "Editorial Foreword." Comparative Studies in Society and History 47, no. 4 (September 8, 2005): 673–75. http://dx.doi.org/10.1017/s0010417505000307.
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CULTURE POWER Being in the habit of taking the temperature of anthropology from time to time (Sherry B. Ortner, “Theory in Anthropology since the Sixties,” CSSH 1984: 174–90; “Resistance and the Problem of Ethnographic Refusal,” 1995: 173–93; Webb Keane, “Self-Interpretation, Agency and the Objects of Anthropology: Reflections on a Genealogy,” 2003: 222–48), we take a keen interest in the health of the culture concept. News of its demise may be exaggerated, judging by the first article, which draws our attention to its worldwide spread and tries to account for it.
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Mondal, Sekh Rahim. "Global Studies and Anthropology An Appraisal." Oriental Anthropologist: A Bi-annual International Journal of the Science of Man 13, no. 2 (July 2013): 313–23. http://dx.doi.org/10.1177/0972558x1301300209.
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Modern world has become closer and complicated; the speeds are high day by day due to ongoing process of globalization, which refers interconnectedness and interdependence of world societies. Contemporary globalization is the increasing flow of trade, finance, cultures, ideas and peoples brought about by sophisticated technology of communications and also by world wide spread of neo-liberal capitalism. It is not only the process of local adaptations to global forces but also the resistance to those flows. The emerging global situation and so also the global problems has attracted the attention of academic scholars, politicians, business representatives, non-government and civil society organizations to come forward and to comprehend the global condition. The attention of different layers of society towards the issues of globalization and global problems have opened to door of interdisciplinary and cross disciplinary research in the name of global studies. Global studies have emerged as central to the understanding of the dynamics of globalization. This paper is a modest attempt to delineate the aims, objectives, directions and methods of global studies and their relevance in contemporary times. Special emphasis has been given in this paper to highlight the role of anthropology in examining the global issues of recent times. The paper is based on facts obtained from review of relevant literatures supported by empirical observations.
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Pavlova, Olena. "Visual Anthropology: Formation Stages and Basic Elements of Analysis." NaUKMA Research Papers. History and Theory of Culture 5 (September 6, 2022): 47–53. http://dx.doi.org/10.18523/2617-8907.2022.5.47-53.
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The article contributes to the history systematization of the visual anthropology area. The author considers and conceptualizes the stages of this discipline formation not only in accordance with the logic of self-understanding of its representatives, but also taking into account the genesis of optical media. The parameters of video production prove not only the instrumental role of visual anthropology in relation to the field of cultural anthropology, but also allow the latter to be a science in the strict sense of the term; that is, to have not only theoretical generalizations but also a rich empirical base. The inability of textual forms of recording anthropological material to adequately capture the cultural practices of traditional communities has also revealed the preserving and even salvage potential of the video production. However, the dominant of writing as a basic practice of science and its definition as a transparent carrier of scientific discourse did not allow to understand, at the initial stages. the innovative potential of visual anthropology, the specifics of its optics and methodology. The article pays attention both to the specifics of the practice of fixing video products (painting, photography, cinema, and the Internet) and to the forms of the representatives reflection of anthropological thought about their influence on the anthropology subject field. In this article, particular attention is paid to the degree of differentiation of cultural anthropology subject fields and visual anthropology against the background of basic transformations of cultural research. The influence of basic theoretical guidelines, in particular the principle of historical rationalism, participation in the formation of visual anthropology area itself, is also defined. In addition to theoretical principles and procedures of description, as well as comprehension of visual products and guidelines of research communities, the methodological significance of other parameters, formed as basic units of visual anthropology, are analyzed: technical parameters of optical media, the order of signifiers of visual representations, communication between video production and the audience. The author presents the disciplinary and historical context of the genesis of visual anthropology, as well as analyzes the conceptual logic of collective work edited by Paul Hockings “Principles of Visual Anthropology,” which is considered a fundamental work for self-awareness of this research area.
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Varanda, Jorge, and Josenando Théophile. "Putting Anthropology into Global Health." Anthropology in Action 26, no. 1 (March 1, 2019): 31–41. http://dx.doi.org/10.3167/aia.2019.260104.
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This analysis of over a century of public health campaigns against human African trypanosomiasis (sleeping sickness) in Angola aims to unravel the role of (utopian) dreams in global health. Attention to the emergence and use of concepts such as neglected tropical diseases (NTDs) and ideas about elimination or eradication highlights how these concepts and utopian dreams are instrumental for the advancement of particular agendas in an ever-shifting field of global health. The article shows how specific representations of the elimination and eradication of diseases, framed over a century ago, continue to push Western views and politics of care onto others. This analysis generates insight into how global health and its politics of power functioned in Angola during colonialism and post-independence.
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Glasser, Irene, and Livingston Sutro. "Anthropology and the Criminal Justice System." Practicing Anthropology 14, no. 3 (June 1, 1992): 3–4. http://dx.doi.org/10.17730/praa.14.3.06273249115121w1.
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The criminal justice system, generally defined as the police, courts, and prisons, cries out for the attention of anthropology. The numbers of people involved are staggering. According to Bureau of Justice Statistics, the number of prisoners under federal or state correctional authorities in 1990 was more than 800,000 (a 134 percent increase over the past ten years). In July, 1990, Bureau of Justice Statistics indicated that the 245,562 offenders serving time in state prisons for crimes of violence had victimized an estimated 409,000 persons (including 79,300 persons killed).
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DuBois, Thomas A. "Trends in Contemporary Research on Shamanism." Numen 58, no. 1 (2011): 100–128. http://dx.doi.org/10.1163/156852710x514339-2.
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Recent research on the topic of shamanism is reviewed and discussed. Included are works appearing since the early 1990s in the fields of anthropology, religious studies, archaeology, cognitive sciences, ethnomusicology, medical anthropology, art history, and ethnobotany. The survey demonstrates a continued strong interest in specific ethnographic case studies focusing on communities which make use of shamanic practices. Shamanic traditions are increasingly studied within their historical and political contexts, with strong attention to issues of research ideology. New trends in the study of cultural revitalization, neoshamanism, archaeology, gender, the history of anthropology, and the cognitive study of religion are highlighted.
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River & Fire Collective, The, Antony Pattathu, Olivia Barnett-Naghshineh, Oda-Kange Diallo, Nico Miskow Friborg, Zouhair Hammana, Lisette Van den Berg, et al. "The Fires Within Us and the Rivers We Form." Teaching Anthropology 10, no. 4 (December 1, 2021): 92–109. http://dx.doi.org/10.22582/ta.v10i4.627.
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This paper is a creative, poetic and experimental intervention in the form of collective reflections and writings on Anthropology, as the discipline we have experienced and/or been a part of within the University. It is also a reflection on the process of how the authors came together to form the River and Fire Collective. As a collective we have studied, worked and taught in more than 15 universities, and the aspects we point to here are fragments of our experiences and observations of the emotionality of the discipline. These are experiences from different forms of Anthropology from Northern Europe and settler-colonial contexts including Great Turtle Island Canada and Aotearoa New Zealand. In a metaphorical manner we invite the reader to our collective fireside dialogues and reflections, to be inspired, to disagree or agree and to continue a process of transformation. The paper sets out to provocatively question whether Anthropology is salvageable or whether one should ‘let it burn’ (Jobson, 2020). Exploring this question is done by way of discussing decolonial potentialities within the discipline(s), the classroom and exploring fire and water as a radical potential to think through the tensions between abolition and transformation. The reflections engage with concepts of decolonization, whiteness/white innocence, knowledge creation and -sharing, the anthropological self, ethics and accountability and language. The paper emphasizes Anthropology’s embeddedness in colonial narratives, structures and legacies and draws attention to how these colonial, able-bodied realities are being continuously reaffirmed through multiple educational practices and methodologies. It suggests that collectivity in writing, thinking and being is part of a healing process for those of us feeling our way through colonial continuities and prospective potentialities of Anthropology.
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CHUDAKOVA, TATIANA. "Plant matters: Buddhist medicine and economies of attention in postsocialist Siberia." American Ethnologist 44, no. 2 (May 2017): 341–54. http://dx.doi.org/10.1111/amet.12483.
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Messinger, Seth D. "Vigilance and Attention among U.S. Service Members and Veterans After Combat." Anthropology of Consciousness 24, no. 2 (September 2013): 191–207. http://dx.doi.org/10.1111/anoc.12013.
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Bababekov, Akbar. "The economic anthropology: theory and terminology issues." E3S Web of Conferences 402 (2023): 08051. http://dx.doi.org/10.1051/e3sconf/202340208051.
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The intensive course of socio-economic progress on a planetary scale makes it possible to strengthen the integration process in the economic and economic activities of the peoples of the world. The preservation of characteristic local ethno-economic structures and economic and cultural traditions, as well as their use, are becoming important in the implementation of national goals and objectives for the stable development of countries as a solution to problems related to food security, unemployment, real incomes of the population and the environment. In a number of leading research centers of the world, priority is given to the study of economic life, the traditions of creating material wealth inherent in various social, national-ethnic and agrarian-economic societies. They pay special attention to the theoretical and practical problems of economic anthropology, concerning such topics as socio-economic, cultural diversity, ethno-economic structure of peoples living in a certain natural and geographical environment. In this article “Theoretical problems of ethno-economics”, special attention is paid to the scientific characterization of ethno-economics as a new concept in ethnology and economics, as well as to the analysis of theoretical problems, the concepts of marginalism, formalism, substantivism, which the term regard to share public wealth, and production equally to every member of society, and institutional theory.
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Mathews, Andrew S. "Anthropology and the Anthropocene: Criticisms, Experiments, and Collaborations." Annual Review of Anthropology 49, no. 1 (October 21, 2020): 67–82. http://dx.doi.org/10.1146/annurev-anthro-102218-011317.
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The Anthropocene, a proposed name for a geological epoch marked by human impacts on global ecosystems, has inspired anthropologists to critique, to engage in theoretical and methodological experimentation, and to develop new forms of collaboration. Critics are concerned that the term Anthropocene overemphasizes human mastery or erases differential human responsibilities, including imperialism, capitalism, and racism, and new forms of technocratic governance. Others find the term helpful in drawing attention to disastrous environmental change, inspiring a reinvigorated attention to the ontological unruliness of the world, to multiple temporal scales, and to intertwined social and natural histories. New forms of noticing can be linked to systems analytics, including capitalist world systems, structural comparisons of patchy landscapes, infrastructures and ecological models, emerging sociotechnical assemblages, and spirits. Rather than a historical epoch defined by geologists, the Anthropocene is a problem that is pulling anthropologists into new forms of noticing and analysis, and into experiments and collaborations beyond anthropology.
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Латфуллин, Геннадий, Gennadiy Latfullin, Николай Новичков, and Nikolay Novichkov. "Culture and Anthropology." Universities for Tourism and Service Association Bulletin 9, no. 2 (June 15, 2015): 93–100. http://dx.doi.org/10.12737/11302.
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The article reveals the essence and content of the concept of anthropology in the context of culture as a social system. The article highlights the role and importance of anthropology in the sciences, the basic directions of study of anthropology, the characteristics of the content object and purpose of anthropology as a science, including interdisciplinary and comprehensive anthropological research. The authors pay attention to the fact that the anthropological problem is currently engaged in more than 200 sciences. The paper highlights two main areas of anthropological science which are physical anthropology and cultural anthropology. The subject of the first is associated with the natural characteristics of the person, and the second thing is formed around the social characteristics of the people who, in one way or another are connected with the culture as a basic human activity. The article notes the components of physical and cultural anthropology, highlighting the most interesting problems associated with these areas. Separately considered is the fact that the man, anyway, is always connected with the surrounding culture, and that the man, anyway, a cultural being. The paper presents 12 anthropological characteristics, formed in humans as a result of interaction with the culture. So, the following cultural aspects of human life and activity are stressed: education, socialization, purpose, self-realization, creativity, self-development, procreation, creating own cultural trail and others. The work is based on the author´s research through the study and synthesis of scientific information. The article may be interesting and useful to the scientific activities of anthropologists and cultural scientists as well as economists. The article may be of practical interest for the leaders of organizations in the management of personnel and formation of organizational culture.
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Owen Sichone. "Beyond Urban Socio-anthropology." Africa Review of Books 4, no. 1 (May 15, 2008): 10. http://dx.doi.org/10.57054/arb.v4i1.4735.
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The Management of Urban Development in Zambia by Emmanuel Mutale. Ashgate Publishing, Aldershot, 2004, xv + 268 pp., ISBN 0 7546 3596 1 Zambia is said to be one of the most urbanized countries in Africa and is known in the social sciences as one of the main research sites for the study of urbanization. Anthropologists, for example, recognize the research conducted on the Copperbelt in the colonial period as being on par with that produced by the Chicago school of urban anthropology. Mutale's study however does not build on that colonial tradition directly. This book is not very sociological and pays little attention to the pioneering ethnographic studies of James Clyde Mitchell, A.L Epstein or any of the other anthropologists who worked on the Copperbelt. Mutale's field is classified as urban management and his book is one of Ashgate's International Land Management series. It provides a fresh way of looking at the urbanization process - one that encompasses "...a range of traditional disciplines, for example, town planning; civil engineering, architecture, surveying, economics, law, sociology, public administration, management and others." (p.3) But is it possible for one researcher to employ all these different analytic frameworks and disciplinary skills? Can urban policy ignore urban anthropology? Mutale's book suggests that the answer to both questions is possibly yes...
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Gilbert, Paul Robert. "The anthropology of financial intent." Finance and Society 3, no. 1 (October 30, 2017): 91–98. http://dx.doi.org/10.2218/finsoc.v3i1.1941.
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Much has been learned about calculation, commodification and marketization from the social studies of markets and finance. But what of capitalization? What is distinctive about this mode of valuation and the reality it impels? What does it mean to live under the ‘asset condition’? In Capitalization: A Cultural Guide, Fabian Muniesa and his colleagues at the Centre de Sociologie de l’Innovation take us on a tour across multiple continents and several centuries, introducing us to capitalization as a ‘cultural syndrome’. Their pragmatist enquiry involves tracing capitalization via the scenarios in which value is created, and the gaze that stimulates such value-creation. The result is a field guide to the terrain of capitalization that integrates anthropological work on the dramaturgy of finance with sociological attention to the technicalities of valuation. The stage is set for further investigation into the uneven distribution of the capacity to capitalize and its consequences.
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Halstead, Narmala. "Bringing into View." Journal of Legal Anthropology 2, no. 1 (June 1, 2018): v—x. http://dx.doi.org/10.3167/jla.2018.020101.
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A new colleague in a recent email communication about this journal posed the question of whether the term ‘legal’ was being put in opposition to ‘illegal’: was there an illegal anthropology? My response must be left in part to the views of other likely interlocutors as to what is or can be evoked when we seemingly endeavour to attach or subdivide anthropology in envisaged specialist areas. The acknowledged spaces to bring out understandings of the legal alongside and within anthropology, in general, through particular frames and representations turn our attention to a dialogical field of knowledge in relation to sociolegal phenomena. I further consider that legal anthropology is not simply, if it ever was, about a type of anthropology called legal, whether opposed to illegal or not, to give a nod to such asides. The wide scholarship eschews any isolated idea of legal in anthropology and incorporates analyses of everyday settings marked, for instance, by implicit and explicit systems of governance and how these are experienced. This also ranges from historical readings of customs and norms to accounts of contemporary rational-legal settings.
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Buzhilova, Alexandra P. "Anthropology in the focus of social time. Part 2. Development and differentiation of science." Moscow University Anthropology Bulletin (Vestnik Moskovskogo Universiteta. Seria XXIII. Antropologia), no. 2 (July 14, 2022): 5–16. http://dx.doi.org/10.32521/2074-8132.2022.2.005-016.
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A series of articles is devoted to the analysis of the formation and transformation of anthropology as an academic science. The study uses a scale of social time, which makes it possible to assess the reasons for the transformation of anthropology depending on social events that form the challenges of society in different countries. The article analyzes the epochs of the development of anthropology and its main directions and approaches. Particular attention is paid to the stage of formation of the population approach in science, which became relevant by the early 1970s. In addition, an analysis of the development of anthropology over the past thirty years is given. During this period, anthropology is characterized by the widespread introduction of related disciplines that are aimed at solving the traditional problems of anthropology. This phenomenon is discussed in the context of the natural process of science differentiation. According to the author, in order to preserve the integrity of anthropology, there is a universal way to follow the main goal of anthropology - the integration of the study of different facets of human nature. In order to introduce interdisciplinarity into the subsequent stage of development of anthropological science, it will be necessary to form the theoretical basis of science.
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Price, Charles. "Commentary: Using the Conference to Inform Public Awareness and Public Policy." Practicing Anthropology 29, no. 2 (April 1, 2007): 36–39. http://dx.doi.org/10.17730/praa.29.2.9q8n8j3370735204.
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Organizing an issue-focused conference is one way that anthropologists can draw attention and resources toward issues of public relevance, and even influence policy formation. This conference format allows the anthropologist to simultaneously work "behind-the-scenes" and be "public." The activities involved in organizing such a conference are as important as the outcomes, such as giving important roles in the conference to people affected by the issue(s) being examined. Anthropologists should be comfortable knowing that practicing public anthropology does not have to mean that anthropology is foregrounded or that ethnography is the centerpiece. By working on issues of public and policy relevance individual anthropologists contribute to building public anthropology.
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Kaufman, Sharon R. "Modes of Attention: Modes of Storytelling." Medical Anthropology 39, no. 4 (January 24, 2020): 361–64. http://dx.doi.org/10.1080/01459740.2020.1714610.
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Rosen, Lawrence. "Reconciling Anthropology and Law." Journal of Legal Anthropology 2, no. 2 (December 1, 2018): 105–8. http://dx.doi.org/10.3167/jla.2018.020211.
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When I was thinking of going to law school, I went to speak with a law professor at the university where I had done my PhD. ‘Well, Mr. Rosen,’ he said, ‘the thing about law school is it will teach you how to think.’ I kept waiting for the other shoe to drop: think about law, think like a lawyer. No, he meant think – period. With all due humility, I was at that time coming from the Institute for Advanced Study in Princeton, NJ, and should like to imagine that I had actually learned a few things while doing my doctorate at his own university. In the forty years since, while serving as an adjunct professor of law and visiting professor at several such institutions, I have also encountered the occasional law scholar who, in a moment of academic noblesse oblige, has regarded my anthropology credentials as quaint but insufficient evidence that one has the tough-minded capacity that flows from a legal education. The lawyers may pay some attention to a few other disciplines, but, even though they may have given in to the allure of economics and bolstered their intellectual self-image with the odd philosopher or historian, the question remains why the law schools still tend to regard anthropology as almost entirely irrelevant.
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BOKE, CHARIS. "Plant listening: How North American herbalists learn to pay attention to plants." Anthropology Today 35, no. 2 (April 2019): 23–27. http://dx.doi.org/10.1111/1467-8322.12496.
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