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Journal articles on the topic 'Social and cultural anthropology'

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Published: 4 June 2021

Last updated: 5 March 2023

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1

Kertzer, David I. "Social Anthropology and Social Science History." Social Science History 33, no. 1 (2009): 1–16. http://dx.doi.org/10.1017/s0145553200010889.

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In the 1970s, when the social science history movement emerged in the United States, leading to the founding of the Social Science History Association, a simultaneous movement arose in which historians looked to cultural anthropology for inspiration. Although both movements involved historians turning to social sciences for theory and method, they reflected very different views of the nature of the historical enterprise. Cultural anthropology, most notably as preached by Clifford Geertz, became a means by which historians could find a theoretical basis in the social sciences for rejecting a scientific paradigm. This article examines this development while also exploring the complex ways cultural anthropology has embraced—and shunned—history in recent years.

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2

Kuper, Adam, Alan Barnard, and Jonathan Spencer. "Encyclopedia of Social and Cultural Anthropology." Journal of the Royal Anthropological Institute 3, no. 4 (December 1997): 785. http://dx.doi.org/10.2307/3034044.

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3

Boskovic, Aleksandar. "Socio-cultural anthropology today." Sociologija 44, no. 4 (2002): 329–42. http://dx.doi.org/10.2298/soc0204329b.

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The article presents a history of the development of theoretical perspectives within the social and cultural anthropology from the early 20th century. Beginning with functionalism and structural functionalism, the author traces the influences of structuralism, Marxism, interpretivism, gender, cultural and post-colonial studies, concluding with a set of five themes characteristic for the contemporary anthropological research.

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Layton, Robert, and Adam R. Kaul. "American Cultural Anthropology and British Social Anthropology: Connections and Differences." Anthropology News 47, no. 1 (January 2006): 14. http://dx.doi.org/10.1525/an.2006.47.1.14.

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Yanagisako, Sylvia. "Department of Cultural and Social Anthropology-Vision Statement." Anthropology News 39, no. 7 (October 1998): 21. http://dx.doi.org/10.1111/an.1998.39.7.21.1.

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Chestnov, I. L. "Social-Cultural Anthropology of Law as a Post-Classical Research Programme." Russian Journal of Legal Studies 1, no. 4 (December 15, 2014): 77–84. http://dx.doi.org/10.17816/rjls17969.

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The author shows the formation of social and cultural anthropology of law. Contemporary social-cultural anthropology rights can not be based on post-classical methodology. Post-classical social-cultural anthropology of law is the recognition of a person as the basis of the legal system. Just man constructs and reproduces their practices right.

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Moganapriya Nedumaran and Ramya Suresh. "ANTHROPOLOGY- AN OVERVIEW." International Journal of Orofacial Biology 6, no. 1 (May 10, 2022): 4–8. http://dx.doi.org/10.56501/intjorofacbiol.v6i1.161.

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Anthropology is a branch of science that studies human behavior, biology, cultures, communities, and linguistics in the present and past, including past human species. Cultural anthropology explores cultural meaning, including norms and values, while social anthropology studies patterns of behavior. Linguistic anthropology is the study of how language affects social behavior. Biological or physical anthropology is the study of humans' biological development. Archaeological anthropology, also known as 'past anthropology,' is the study of human activities via the examination of physical evidence.

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Seddik, Sayeh. "VOTING CULTURE, ANTHROPOLOGICAL APPROACH TLEMCEN AREA – HENNAYA - MODE." EPH - International Journal of Humanities and Social Science 3, no. 3 (August 10, 2018): 25–33. http://dx.doi.org/10.53555/eijhss.v3i3.54.

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This work is subscribed in the case of the political anthropology reseach; wich si interested on the study of cultural particularities by fucising on the taboo manifested through three dimensions: social; political and cultural. It is precisely about the study of the elections plans and their social and cultural impact in instance that has a capital importance as mechanism allowing a certain liberty of expression. Thus; our thesis brings a bunch of reflection on the input of elections in terms of anthropologiy

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Sztankai, Krisztián. "Place and Role of Cultural Anthropology in the Military." Academic and Applied Research in Military and Public Management Science 13, no. 1 (March 31, 2014): 113–16. http://dx.doi.org/10.32565/aarms.2014.1.10.

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Action–anthropology is one branch of cultural anthropology that as an interdiscipline can promote the more effective functioning of the system of the Hungarian Defence Force’s mission operations planning, training, and task implementation. Cultural anthropology — and the sub–discipline action–anthropology — is a branch of social science utilizing methods of theory and knowledge to solve prac- tical social problems; therefore, it is suitable for special research in mission areas.

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Laviolette, Patrick, and Aleksandar Bošković. "Autobiography in Anthropology." Anthropological Journal of European Cultures 31, no. 1 (March 1, 2022): v—viii. http://dx.doi.org/10.3167/ajec.2022.310101a.

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

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Bulag, Uradyn E. "Contemporary Kazaks: Cultural and Social Perspectives." American Ethnologist 28, no. 3 (August 2001): 732–34. http://dx.doi.org/10.1525/ae.2001.28.3.732.

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12

Spooner, Brian. "Morris, Mike: Concise Dictionary of Social and Cultural Anthropology." Anthropos 109, no. 1 (2014): 320–21. http://dx.doi.org/10.5771/0257-9774-2014-1-320.

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13

Boholm, Åsa. "Risk perception and social anthropology: Critique of cultural theory*." Ethnos 61, no. 1-2 (January 1996): 64–84. http://dx.doi.org/10.1080/00141844.1996.9981528.

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Dilley, R. M. "The problem of context in social and cultural anthropology." Language & Communication 22, no. 4 (October 2002): 437–56. http://dx.doi.org/10.1016/s0271-5309(02)00019-8.

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Laviolette, Patrick. "‘My Waka Journey’." Anthropological Journal of European Cultures 28, no. 1 (June 1, 2019): 1–6. http://dx.doi.org/10.3167/ajec.2019.280103.

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It’s safe to say that the world of publishing is where much of my academic passion resides. After co-editing EASA’s flagship journal, Social Anthropology/Anthropologie Sociale, with Sarah Green for the past four years, what I feel I most strongly bring to AJEC is an interdisciplinary research profile and an international trajectory. With formative years in Edinburgh and London, I have been exposed to the diverse subfields of human ecology and medical anthropology as well as material, digital and visual culture studies. Indeed, much of my research has occurred in quite multi- or transdisciplinary settings, often dealing with the formulation of British and European sociocultural identities. This parallels the interests of many ethnographers who explore the anthropologies of the familiar or even ‘at home’ topics.

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Krause, Inga-Britt. "Cross-cultural psychiatric research: an anthropologist's view." Psychiatric Bulletin 14, no. 3 (March 1990): 143–46. http://dx.doi.org/10.1192/pb.14.3.143.

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A need for improved communication between the social sciences and psychiatry is being expressed from many quarters. Interest in social and cultural issues is not, of course, new to psychiatry, but collaboration between the two approaches has not always been easy. Recently one social science in particular has become popular with psychiatry. This is social anthropology, and many psychiatrists consider that the inclusion of anthropological data and methods, particularly in cross-cultural research, can be useful and informative to psychiatry. What then is the relationship between anthropology and psychiatry and what are the problems which professionals face in attempting interdisciplinary research?

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Bitušíková, Alexandra. "Regions and Regionalism in Social Anthropology." Anthropological Journal of European Cultures 18, no. 2 (September 1, 2009): 28–49. http://dx.doi.org/10.3167/ajec.2009.180203.

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The article deals with the study of regionalism in European social anthropology with the focus on Slovakia's regions, regional diversities and identities in a broader perspective of European integration and regionalisation. It looks at socio-anthropological research on regionalism worldwide and in Slovakia particularly. The key objective is to examine the impact of geographical conditions and political-administrative reforms on the development of historic regions, sustainability of regionalism and the survival of regional differences and identities in Slovakia. The essay also discusses the creation of transborder regional co-operation and the establishment of Euroregions that only started to develop in the new democratic conditions after 1989. What do transborder regions mean to local people? Are they only bureaucratically constructed entities based on co-operation of formal authorities or do they also have an impact on people's identities? The essay aims at drawing attention to the importance of this research orientation in contemporary European social anthropology.

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A.P, Ramalakshmi. "Tamil Artefacts in Cultural Anthropology." International Research Journal of Tamil 4, SPL 2 (February 7, 2022): 44–48. http://dx.doi.org/10.34256/irjt22s27.

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Material culture and other sources, which are the basic source of anthropology, contribute greatly to the evaluation of the course of ancient civilization. Evidence of this can be found in our Sanskrit literature and the numerous artifacts found during archeological excavations. The culture of anthropology is not new, it is the field of knowledge that has been followed over time, social development. Man, who lived naturally with nature, discovered metals along with soil, wood, stone, etc., and used them to find many tools for everyday living needs. He also learned about the pros and cons of the products, as well as the beliefs of the method of use. The existence of antiquities of ancient Tamils in many objects can be traced back to material culture and Sangam literature. Remnants of ancient Tamil civilization are said to have been used in everyday life for household and industrial purposes. There is little doubt that despite the use of machines in modern times, what the superman used is still used by the rural people today.

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19

Mason, Paul H., Anupom Roy, Jayden Spillane, and Puneet Singh. "SOCIAL, HISTORICAL AND CULTURAL DIMENSIONS OF TUBERCULOSIS." Journal of Biosocial Science 48, no. 2 (May 22, 2015): 206–32. http://dx.doi.org/10.1017/s0021932015000115.

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SummaryTuberculosis (TB) researchers and clinicians, by virtue of the social disease they study, are drawn into an engagement with ways of understanding illness that extend beyond the strictly biomedical model. Primers on social science concepts directly relevant to TB, however, are lacking. The particularities of TB disease mean that certain social science concepts are more relevant than others. Concepts such as structural violence can seem complicated and off-putting. Other concepts, such as gender, can seem so familiar that they are left relatively unexplored. An intimate familiarity with the social dimensions of disease is valuable, particularly for infectious diseases, because the social model is an important complement to the biomedical model. This review article offers an important introduction to a selection of concepts directly relevant to TB from health sociology, medical anthropology and social cognitive theory. The article has pedagogical utility and also serves as a useful refresher for those researchers already engaged in this genre of work. The conceptual tools of health sociology, medical anthropology and social cognitive theory offer insightful ways to examine the social, historical and cultural dimensions of public health. By recognizing cultural experience as a central force shaping human interactions with the world, TB researchers and clinicians develop a more nuanced consideration of how health, illness and medical treatment are understood, interpreted and confronted.

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Harvey, Penny. "The Benefits of Structural Marginality to British Social Anthropology." Anthropological Journal of European Cultures 16, no. 1 (March 1, 2007): 1–12. http://dx.doi.org/10.3167/ayec.2007.160102.

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• What is the status of anthropology in Britain? • What does the general non-academic public know about anthropology? • What is the ‘stereotype’ of the anthropologist? • Does anthropological knowledge travel beyond academia to broader publics? • What is the status of anthropology within the University?

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21

Nurse, Andrew. "The Ambiguities of Disciplinary Professionalization: The State and Cultural Dynamics of Canadian Inter-war Anthropology." Scientia Canadensis 30, no. 2 (June 30, 2009): 37–53. http://dx.doi.org/10.7202/800546ar.

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Abstract The professionalization of Canadian anthropology in the first half of the twentieth century was tied closely to the matrix of the federal state, first though the Anthropology Division of the Geological Survey of Canada and then the National Museum. State anthropologists occupied an ambiguous professional status as both civil servants and anthropologists committed to the methodological and disciplinary imperatives of modern social science but bounded and guided by the operation of the civil service. Their position within the state served to both advance disciplinary development but also compromised disciplinary autonomy. To address the boundaries the state imposed on its support for anthropology, state anthropologists cultivated cultural, intellectual, and commercially-oriented networks that served to sustain new developments in their field, particularly in folklore. This essay examines these dynamics and suggests that anthropology's disciplinary development did not create a disjunctive between professionalized scholarship and civil society.

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22

Kirmayer, Laurence J., Allan Young, and James M. Robbins. "Symptom Attribution in Cultural Perspective*." Canadian Journal of Psychiatry 39, no. 10 (December 1994): 584–95. http://dx.doi.org/10.1177/070674379403901002.

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The explanatory model perspective of medical anthropology emphasizes the cultural shaping of individuals' efforts to make sense of their symptoms and suffering. Causal attribution is a pivotal cognitive process in this personal and social construction of meaning. Cultural variations in symptom attribution affect the pathogenesis, course, clinical presentation and outcome of psychiatric disorders. Research suggests that styles of attribution for common somatic symptoms may influence patients' tendency to somatize or psychologize psychiatric disorders in primary care. At the same time, symptom attributions are used to negotiate the sociomoral implications of illness. Recent work in social psychology and medical anthropology emphasizes the roots of attributional processes in bodily and social processes that are highly context-dependent, and hence, must be understood as part of the construction of a local world of meaning. Symptom attributions then may be understood as forms of positioning with both cognitive and social consequences relevant to psychiatric assessment and intervention.

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23

Kasakoff, Alice Bee. "Is There a Place for Anthropology in Social Science History?" Social Science History 23, no. 4 (1999): 535–59. http://dx.doi.org/10.1017/s0145553200021866.

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Imagine a fourfold table in which one dimension is “present versus past” and the other “exotic versus home.” Traditionally, social and cultural anthropology’s domain has been the exotic’s present and history’s domain the home’s past. A third box, the home’s present, has been occupied by sociology, while the fourth, the exotic’s past, has usually been the province of anthropologists too because other disciplines—with the exception, perhaps, of ethnohistorians—are usually even less interested in exotic peoples’ past than in their present. These domains are now in flux. I argue, in what follows, that only when the oversimplified ideas about time and space that have created them are seriously questioned will anthropology find a secure “place” in social science history.

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Kruszelnicki, Wojciech. "Feminism, Feminist Anthropology, and Reflexive Anthropology." Tekstualia 1, no. 1 (January 2, 2013): 217–28. http://dx.doi.org/10.5604/01.3001.0013.6144.

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The paper discusses the contribution of feminist anthropology to the theory and practice of what has recently been called “reﬂexive anthropology”. Contrary to James Clifford’s thesis that the feminist critique of social sciences has been of lesser signiﬁcance in the reﬂexive analysis of ethnographies, the article demonstrates that feminist anthropology – with its distinct epistemology, awareness of historicity or politics, and recognition of gender – has inﬂuenced signiﬁcantly the reﬂexivization of cultural anthropology.

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Spencer, Jonathan. "British Social Anthropology: A Retrospective." Annual Review of Anthropology 29, no. 1 (October 21, 2000): 1–24. http://dx.doi.org/10.1146/annurev.anthro.29.1.1.

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26

Borofsky, Robert, and Antonio De Lauri. "Public Anthropology in Changing Times." Public Anthropologist 1, no. 1 (January 22, 2019): 3–19. http://dx.doi.org/10.1163/25891715-00101002.

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

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Littlewood, Roland. "Social Anthropology in Relation to Psychiatry." British Journal of Psychiatry 146, no. 5 (May 1985): 552–54. http://dx.doi.org/10.1192/bjp.146.5.552.

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The relationship between psychopathology and culture remains a vexed question. Whilst organic reactions (and by extension the ‘functional’ psychoses) can be conveniently coded in terms of an invariate biologically determined form and a culturally variable content, the same is not true of those reactions which we might feel are characteristic of Western society: agoraphobia, anorexia nervosa, self-poisoning, Briquet's syndrome or the chronic pain syndromes. When cultural explanations are offered, however, they usually employ naive and implicit anthropological assumptions, and it is perhaps only the phenomenon of conversion hysteria in the nineteenth century which has been adequately related to its social context (Ellenberger, 1970).

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Blühberger, Jutta. "Book Review: Social-Cultural Anthropology: Communication with the African Society." Missiology: An International Review 38, no. 3 (July 2010): 369–70. http://dx.doi.org/10.1177/009182961003800332.

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NUMAZAKI, Ichiro. "English-Language Journals in Social/Cultural Anthropology Published in Japan." Asian Anthropology 2, no. 1 (January 2003): 223–26. http://dx.doi.org/10.1080/1683478x.2003.10552537.

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Caduff, Carlo. "Anthropology’s ethics: Moral positionalism, cultural relativism, and critical analysis." Anthropological Theory 11, no. 4 (December 2011): 465–80. http://dx.doi.org/10.1177/1463499611428921.

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In a programmatic article, published in late 2008 in Anthropological Theory, the French anthropologist Didier Fassin explores the vexed question whether anthropology should be moral or not. Observing a general discomfort with the question of morality in the discipline of anthropology, Fassin argues that such a discomfort might actually serve a valuable heuristic function for the development of a moral anthropology in the near future. What Fassin means by moral anthropology is essentially a form of empirical inquiry that investigates how social agents articulate and negotiate moral claims in local contexts. In this response to Fassin’s article, I address a crucial challenge at the heart of moral anthropology, or the anthropology of ethics, as I prefer to call it. The challenge is to bring the anthropology of ethics into a productive relationship with the ethics of anthropology. Building on Fassin’s argument, I suggest that the discomfort with ethics indeed serves a valuable heuristic function because it is the spontaneous articulation of an ethics of discomfort.

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Ozawa-de Silva, Chikako, and Michelle Parsons. "Toward an anthropology of loneliness." Transcultural Psychiatry 57, no. 5 (October 2020): 613–22. http://dx.doi.org/10.1177/1363461520961627.

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Loneliness, which is increasingly recognized as a public health concern, is not just a matter of individual psychology or cognition, but inherently social, cultural, and relational. It is an affective, subjective, and intersubjective reality, distinct from the physical reality of social isolation. This introduction to the thematic issues of Transcultural Psychiatry argues that the social and cultural nature of loneliness is an important area of study that requires interdisciplinary approaches and can particularly benefit from ethnography. Contributors explore concepts and expressions of loneliness in Japan, Kenya, Mexico, North Africa, Palestine, Russia, and the US. Cross-cutting themes include the importance of cultural expectations, practice, place, and recognition in the experience of loneliness. Loneliness is a culturally shaped experience that is problematized and medicalized across cultures, but it may also be fundamental to the human condition.

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Koch, Insa. "‘Turning Human Beings into Lawyers’." Journal of Legal Anthropology 2, no. 2 (December 1, 2018): 99–104. http://dx.doi.org/10.3167/jla.2018.020210.

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

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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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Holden, Livia. "Cultural Expertise and Law: An Historical Overview." Law and History Review 38, no. 1 (October 24, 2019): 29–46. http://dx.doi.org/10.1017/s073824801900049x.

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The use of anthropology and sociology for dispute resolution, law-making, and governance has been frequent throughout the history of law and anthropology. Anthropological expertise in the form of expert witnessing or expert information, has been one among the significant activities of applied anthropology. However, no concept such the one of cultural expertise was formulated to theorise the engagement of anthropologists and sociologists with law. This paper adopts an historical approach in order to understand why socio-legal studies have not developed a conceptualisation that encompasses the variety of the types of engagement of social scientists, and anthropologists in particular. It investigates the connection between law and culture in the history of anthropology of law since social evolutionism, and focuses in particular on legal pluralism. This paper suggests that the reasons for the late conceptualisation of cultural expertise lies on the one hand in the difficulty to define the dynamics between law and culture, and on the other hand in the specific development of legal pluralism vis-à-vis the state. This paper concludes with a reformulation of the concept of cultural expertise as an umbrella concept that encompasses the existing array of socio-legal instruments that use cultural knowledge for conflict resolution.

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Amigó, María Florencia. "Social Behaviour of Children: A Cross Cultural Assessment." Australian Journal of Anthropology 20, no. 2 (August 2009): 255–56. http://dx.doi.org/10.1111/j.1757-6547.2009.00034.x.

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Cohen, Anthony P. "Cultural Intimacy: Social Poetics In the Nation-State." American Ethnologist 25, no. 1 (February 1998): 7–8. http://dx.doi.org/10.1525/ae.1998.25.1.7.

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Lourie, Svetlana V. "What Is Cultural World Image and How Cultural Tradition Is Formed." Almanac “Essays on Conservatism” 64 (June 30, 2021): 13–62. http://dx.doi.org/10.24030/24092517-2021-0-2-13-62.

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The article is devoted to the analysis of such phenomena as the cultural world image, sociocultural organism, tradition, in the terms that do not contradict Orthodox anthropology. Sociocultural organism means socium (that can be bigger or smaller than ethnos), which is the culture bearer, transforming pure social connections into organically-cultural ones. The socium is subject to socio-biological and personalistic-spiritual rules, which manifest in the structure and functions of the cultural world image and in the patterns of social activity. Tradition is one of the most striking examples of how the natural, social, cultural, personal and spiritual factors overlap and combine, and lead to the formation of important social institutions.

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Burstein, Joyce. "Integrating Arts: Cultural Anthropology and Expressive Culture in the Social Studies Curriculum." Social Studies Research and Practice 9, no. 2 (July 1, 2014): 132–44. http://dx.doi.org/10.1108/ssrp-02-2014-b0010.

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Social studies is the combined study of several disciplines including cultural anthropology where expressive culture is defined and described. Expressive culture is the processes, emotions, and ideas bound within the social production of aesthetic forms and performances in everyday life. It is a way to embody culture and to express culture through sensory experiences such as dance, music, literature, visual media, and theater. By integrating the arts into social studies, students are introduced to cultural ideals, traditions, and norms inherent in their own lives. This article describes the use of cultural anthropology as a vehicle to teach social studies concepts with visual and performing arts. Two examples of coequal social studies and arts units are examined in second and sixth grades.

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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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Tomičić, Ana. "RASCJEPI I PRESJECI ANTROPOLOGIJE I SOCIJALNE PSIHOLOGIJE – INTERDISCIPLINARNOST KROZ TEORIJU SOCIJALNIH REPREZENTACIJA KAO STRATEGIJA U KULTURNIM STUDIJIMA." Studia ethnologica Croatica 34 (2022): 277–307. http://dx.doi.org/10.17234/sec.34.12.

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Dhakal, Suresh. "Political Anthropology and Anthropology of Politics: An Overview." Dhaulagiri Journal of Sociology and Anthropology 5 (June 21, 2012): 217–34. http://dx.doi.org/10.3126/dsaj.v5i0.6365.

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In this short review, I have tried to sketch an overview of historical development of political anthropology and its recent trends. I was enthused to prepare this review article as there does not exist any of such simplified introduction of one of the prominent sub-fields in cultural anthropology for the Nepalis readers, in particular. I believe this particular sub-field has to offer much to understand and explain the recent trends and current turmoil of the political transition in the country. Political anthropologists than any other could better explain how the politics is socially and culturally embedded and intertwined, therefore, separation of the two – politics from social and cultural processes – is not only impossible but methodologically wrong, too. DOI: http://dx.doi.org/10.3126/dsaj.v5i0.6365 Dhaulagiri Journal of Sociology and Anthropology Vol. 5, 2011: 217-34

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Hart, K. "The Social Anthropology of West Africa." Annual Review of Anthropology 14, no. 1 (October 1985): 243–72. http://dx.doi.org/10.1146/annurev.an.14.100185.001331.

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Baran, Marcin. "Lebensform and “socio-cultural background”." Wittgenstein-Studien 9, no. 1 (February 21, 2018): 75–84. http://dx.doi.org/10.1515/witt-2018-0006.

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Abstract:The main part of the philosophical activity of Charles Taylor may be characterized as philosophical anthropology. This philosophical anthropology is above all an attempt to overcome what he calls the epistemological construal i. e. a set of false anthropological beliefs spread in the modern western philosophy like: disengaged subject, the punctual self and social atomism. His critique of the anthropological beliefs draws, among other thinkers, heavily on Ludwig Wittgenstein's reflections on language and his social nature in Philosophical Investigations. To the disengaged subject and punctual self Taylor opposes the embodied subject, a human agent that is impossible to define without his language depending entirely on the “form of life”, an inescapable social context in which he is embedded. Thus Taylor emphasizes the basic connection between the self and the community, which is being falsely compromised by social atomism. This emphasis on the community, on the essential role of the link between individual and his social environment rank him among so called communitarians, the critics of the predominant individualistic liberal way of thinking. In his more recent works, especially A Secular Age Taylor reflects on the phenomenon of secularization of the modern West. Here the notion, inspired partially by Wittgenstein, of “background” – an implicit framework for the beliefs of an agent – plays an important role. The following text will show more in detail the most important Wittgensteinian inspirations in the philosophical reflection of Charles Taylor considering modern western culture.

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Aytov, S. "Historical anthropology as a modern philosophy of history and theoretical sociology: social-cultural dynamics analysis." Studies in history and philosophy of science and technology 31, no. 2 (December 14, 2022): 22–29. http://dx.doi.org/10.15421/272216.

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The article analyzes the impact of scientific approaches of historical anthropology as a modern philosophy of history on the theoretical sociology’s understanding of social and cultural dynamics in the planes of “local civilizations” and global. The methodology of this work includes the principles of complementarity, structure, and dialogue. In the study of the problematic field of labor, the following methods were applied: philosophical hermeneutics, systemic- structural, and interdisciplinary. Historical anthropology as a philosophical- historical discipline, that analyzes the mental- cultural horizon of causality, the essence of historical processes and their possible projection into the future has a significant potential for the understanding of global social- cultural dynamics by theoretical sociology. An important problem for its understanding is the analysis of the essence and trends of globalization and civilizational development. The scientific influence of historical anthropology as a modern philosophy of history on theoretical sociology brings to this social and humanitarian discipline conceptual approaches for researching psychological and worldview- cultural causality and the essence of processes, that are part of its problem field. Among the issues that belong to the intellectual space of theoretical and sociological studies and can be effectively investigated using the concepts of historical anthropology, the following should be noted:– the study of the mental and cultural horizon of the social dynamics of civilizational communities– understanding the humanitarian plane of the historical foundations and development trends of “local civilizations”;– study of correlation of globalization and civilizational trends of modern socio- cultural dynamics;– proposing and understanding the scenarios of further global socio- cultural development;– research of the content and features of alternative models of global socio- cultural dynamics and assessment of the probability of their implementation.Solving these cognitive issues by theoretical sociology using the conceptual approaches of historical anthropology as a modern philosophy of history allows this discipline to form knowledge about the important mental and cultural foundations of causality, essence and probable prospects of sociocultural dynamics both at the level of “local civilizations” and at the global level. The significance of the analysis of a wide range of psychological and cultural- worldview foundations of socio- cultural processes is explained by the multifaceted and deep nature of their influence on various segments of global social reality, including economic, demographic, scientific- technological, educational, etc.

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Manos, Ioannis. "Teaching and Learning Ethnography in South-Εastern Europe: Making Sense of Cultural Difference in Familiar Contexts." Teaching Anthropology 10, no. 2 (March 1, 2022): 132–38. http://dx.doi.org/10.22582/ta.v10i2.664.

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When teaching ethnography and discussing anthropology in Greek universities, instructors endeavor to make students familiar with the study of otherness and introduce them to alternative ways of understanding social phenomena. How can we demonstrate ethnography’s potential, not only as an effective means of studying diversity and perceiving social realities, but also as a way of making a living? Such a concern requires revisiting the teaching process in order to better appreciate anthropology’s discipline and its method. This paper reflects on teaching experiences in various academic and non-academic contexts. It also discusses the practices employed, the educational objectives set, and the challenges and dilemmas dealt with when teaching ethnography in a Greek/Southeast European academic context.

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Choi, Priscilla. "Challenges of Marriage in Islam: A View from Social Cultural Anthropology." Canon&Culture 13, no. 2 (October 31, 2019): 5–42. http://dx.doi.org/10.31280/cc.2019.10.13.2.5.

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Gellner, David N. "Uncomfortable Antinomies: Going Beyond Methodological Nationalism in Social and Cultural Anthropology." AAS working papers in social anthropology 24 (2012): 1–18. http://dx.doi.org/10.1553/wpsa24s1.

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Gómez-Pellón, Eloy. "Trials, Emergence and Consolidation of Social and Cultural Anthropology in Spain." Anthropos 112, no. 1 (2017): 1–16. http://dx.doi.org/10.5771/0257-9774-2017-1-1.

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Fadeeva, Irina Evgenevna. "THE SOCIAL AND CULTURAL SPACE IN THE LIGHT OF MODERN ANTHROPOLOGY." Sovremennye issledovaniya sotsialnykh problem, no. 1 (March 23, 2015): 585. http://dx.doi.org/10.12731/2218-7405-2015-1-41.

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Weeks, Margaret, Merrill Singer, and Jean Schensul. "Anthropology and Culturally Targeted AIDS Prevention." Practicing Anthropology 15, no. 4 (September 1, 1993): 17–20. http://dx.doi.org/10.17730/praa.15.4.t75206q6308p67h1.

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As various ethnic and culturally diverse communities respond to the threat of AIDS, anthropological approaches are useful for contextualizing the social conditions associated with the spread of HIV and for developing culturally and socially targeted means to reduce infection, disease, and death. Through analysis of social and economic relations, beliefs and value systems, and other expressions of group interaction and cultural meaning, programs can be constructed to respond to the disease in its social and cultural context. An example of this process can be seen in Project COPE, a community-based AIDS prevention project that targets injection drug users (IDUs) and their sex partners in Hartford, Connecticut. The following discussion illustrates some of the ways anthropological analysis and research techniques were used to shape and evaluate the project's design, risk reduction methodology, and implementation procedures.

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