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Journal articles on the topic 'Social sciences -> anthropology -> general anthropology'

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Published: 25 July 2024

Last updated: 31 July 2024

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1

Radenovic, Sandra. "Sketch for the 'cartography of ideas': Foucault, Jung, Serrano." Sociologija 44, no. 1 (2002): 57–64. http://dx.doi.org/10.2298/soc0201057r.

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This work is the attempt of analysis of dynamics between many ideas which are present in anthropologic discourse corresponding with each other in different ways, but not only in the manner of extreme opposites which were present and dominant in anthropology and social sciences until nowadays.

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Das Acevedo, Deepa. "What’s Law Got To Do with It?: Anthropological Engagement with Legal Scholarship." Law & Social Inquiry 48, no. 1 (February 2023): 1–13. http://dx.doi.org/10.1017/lsi.2022.39.

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Among law and society fields, legal anthropology has experienced markedly high highs and low lows. Its parent disciplines, law and anthropology, have fluctuated from intense and productive engagement with one another to mutual disregard for each other’s ways of knowing. Most commentary on the trajectory of this interdisciplinary relationship has bemoaned anthropology’s (ir)relevance to legal scholarship, but this introduction and the symposium essays that follow invert the usual narrative by asking how—and why—formal law might matter to anthropology. The symposium is part of a dual special issue that grows out of a multi-year conversation between legal anthropologists representing varied institutional and intellectual backgrounds. Drawing on that conversation and on the essays it has produced, this introduction argues that anthropologists would do well to abandon their prepositional attitude to formal law and, instead, to build on the strengths of anthropological analysis by “cultivating attentiveness” to things legal.

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Howell, Britteny M., and M. Aaron Guest. "Why Gerontology Needs Anthropology: Toward an Applied Anthropological Gerontology." Social Sciences 13, no. 1 (December 20, 2023): 4. http://dx.doi.org/10.3390/socsci13010004.

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In this essay, we argue that gerontologists should increase their engagement with anthropologists to increase transdisciplinary collaboration, fulfill the interdisciplinary promise of gerontology as a field, and to ensure the work of anthropologists is formed by, and employed in, situations where meaningful engagement with practitioners and policymakers can lead to social change. Anthropology is the study of human societies in historical, biological, and sociocultural context, comprising a holistic field of study that can contribute unique methods, approaches, and theories to the field of gerontology. Although increasing amounts of anthropological scholarship have focused on older adulthood, this critical work of anthropologists still needs to be utilized by those in positions of power to enact change. Furthermore, the work conducted by anthropologists of aging has not consistently been recognized as anthropological scholarship. Therefore, a notable gap exists between the promise of the anthropology of aging and the utilization of the field, its findings, and engagement with the broader gerontological academy. As such, the contributions of anthropology to aging scholarship and the resulting reduction in inequities in the aging experience are not always adequately recognized. By examining the history of anthropology’s engagement with aging and the lifecourse, we argue for a more applied anthropological gerontology. We conclude with a call to action to ensure that anthropological gerontology is seen as a fundamental branch of scholarship, both within anthropology and gerontology, which can be used to improve the lived experiences of older adults globally.

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Doja, Albert. "The shoulders of our giants: Claude Lévi-Strauss and his legacy in current anthropology." Social Science Information 45, no. 1 (March 2006): 79–107. http://dx.doi.org/10.1177/0539018406061104.

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English In the course of anti-structuralist criticism, the main thrust of Lévi-Strauss’s epistemological approach seems to have been lost, to the collective detriment of social sciences and anthropology. By its monumental character, Lévi-Strauss’s work evokes that of the founders of anthropology, whereas, by the way in which it puts in relation the cultural and the mental, it anticipates a theoretical anthropology to come, with the ambition of providing a rigorous method that comes close to scientific knowledge. The fundamental point remains the emancipation of the structural approach from the linguistic model and its orientation toward a new context of science and technology, as exemplified in mathematics, information science, cybernetics and game theory, which made it possible for structural anthropology to innovatively account for the social systems and praxis of competitive and strategic practices. French Au cours du criticisme anti-structuraliste, l'objectif central de l'approche épistémologique de Lévi-Strauss semble avoir été perdue au détriment collectif de l'anthropologie et des sciences sociales. Par son caractère monumental, l'œuvre de Lévi-Strauss évoque celle des fondateurs de l'anthropologie, alors que par la façon dont elle met en rapport le culturel et le mental, elle anticipe sur une anthropologie théorique à venir, avec l'ambition de fournir une méthode rigoureuse d'investigation anthropologique proche du savoir scientifique. Le point fondamental reste l'émancipation de l'approche structurale hors du modèle linguistique, vers un nouveau contexte scientifique et technologique illustré en mathématiques, sciences de l'information, cybernétique et théorie des jeux, qui permet à l'anthropologie structurale de rendre compte de façon innovatrice des systèmes sociaux comme de la praxis des pratiques compétitives et stratégiques.

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Wilfong, Matthew, Michael Paolisso, and Jeremy Trombley. "INTRODUCTION: APPLYING ANTHROPOLOGY TO WATER." Human Organization 82, no. 3 (August 24, 2023): 197–208. http://dx.doi.org/10.17730/1938-3525-82.3.197.

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

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6

de Laet, Marianne. "Anthropology as Social Epistemology?" Social Epistemology 26, no. 3-4 (October 2012): 419–33. http://dx.doi.org/10.1080/02691728.2012.727196.

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7

Griffiths, Anne. "Law, Space, and Place: Reframing Comparative Law and Legal Anthropology." Law & Social Inquiry 34, no. 02 (2009): 495–507. http://dx.doi.org/10.1111/j.1747-4469.2009.01154.x.

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In her book Mapping Marriage Law in Spanish Gitano Communities (2006), Susan Drummond challenges the disciplinary perspectives of comparative law and legal anthropology in her study of Gitano marriage practices. By reframing the way in which the “local” or “locale” is viewed—through an ethnographic study of Gitanos—she displaces the traditional boundaries ascribed to comparative law, with its focus on taxonomy and structure, and with legal anthropology's approach to culture. Her study not only elucidates how national and transnational law intersect, but highlights the complex interconnections between local law and the larger systems of law that attempt to regulate it. This detailed interdisciplinary depiction of the spatial and temporal dimensions of law demonstrates the importance of taking account of scale, projection, and representation that requires both comparative law and legal anthropology to rethink the nature of space and place and their relationship with law from both their macro‐ and microperspectives.

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Guseltseva, Marina S. "MAN AND THE WORLD IN A SITUATION OF CHANGE: A TRANSDISCIPLINARY APPROACH." RSUH/RGGU Bulletin. Series Psychology. Pedagogics. Education, no. 1 (2022): 12–34. http://dx.doi.org/10.28995/2073-6398-2022-1-12-34.

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The problem of studying the transformations of modernity is relevant today in psychology and social sciences. The most well-founded changes in man and the world were considered in international anthropology, starting from the second half of the twentieth century. At the specific scientific level of methodology, research strategies were developed here and new directions arose – anthropology of contemporary, anthropology of globalization, anthropology of the future. At the general scientific level of methodology, the instrument for studying the transformations of man and the world is a transdisciplinary approach that integrates the studies of psychology and social sciences. At the same time, transdisciplinarity manifests itself today not only as a conscious methodological strategy, but also as a spontaneous practice in a problem-oriented cognitive space. The issues of identity formation, socialization of the younger generations, personal development in the context of globalization and in a situation of change constitute today the general problem field of psychology, anthropology and other social sciences. Psychology in this cognitive context is able to expand the horizon of ideas about man and the world, including through the reception of modern anthropological concepts. One of the problems that is being considered today in psychology, sociology, and anthropology is the clash in one socio-cultural space of different values, lifestyles and worldviews. Discussed in the context of the anthropology of contemporary, the forms of socialization are united by a transdisciplinary approach, which, integrating these studies at the general scientific level of methodology, at the specific scientific level, reveals the antinomies of simplicity and complexity, commonality and differences, constancy and change, structures and processes. Normative diversity is introduced as a construct that reflects the idea of positive socialization in modern society, characterized by increased sociocultural mobility, creolization (cultural mixing) phenomena, and diversification of life strategies.

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Boskovic, Aleksandar. "Anthropology and demography." Stanovnistvo 51, no. 2 (2013): 83–94. http://dx.doi.org/10.2298/stnv1302083b.

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The paper presents an outline of the relationship between anthropology and demography, sometimes depicted as "long, tortured, often ambivalent, and sometimes passionate." Although early anthropologists (primarily British social anthropologists) routinely made use of demographic data, especially in their studies of kinship, the two disciplines gradually drifted away from each other. The re-approachment took place from 1960s, and the last fifteen years saw more intensive cooperation and more insights about possible mutual benefits that could be achieved through combining of methodologies and revision of some theoretical assumptions, primarily through anthropological demography. As summarized by Laura Bernardi and Inge Hutter, "Anthropological demography is a specialty within demography that uses anthropological theory and methods to provide a better understanding of demographic phenomena in current and past populations. Its genesis and ongoing growth lies at the intersection of demography and socio-cultural anthropology and with their efforts to understand population processes: mainly fertility, migration, and mortality. Both disciplines share a common research subject, namely human populations, and they focus on mutually complementary aspects" (2007: 541). In the first part of the paper, the author presents some general considerations, like the one that "demography is one of the best understood and predictable parts of human behavior, even if demographers still find themselves unable to predict accurately when parameters will change in interesting ways, such as the ?the baby boom? or the shift to later childbeanng in the 1970s and 1980s North America" (Howell, 1986: 219). Nancy Howell also noted the importance of demographic anthropology, because, in her words "if we knew, reliably, the birth and death probability schedules of particular populations, we would know a great deal about their size, age composition, growth rate. And with just a little more information we would know a great deal more such as household and family composition, economic organization, social problems, and something of the political structure. It we knew the schedules for populations in general and could correlate the schedules with the causes, genetic or environmental, that produce them, we would know a great deal about the possible range of human social structure" (Howell, 1986: 219). In the second part of the paper, the author discusses several examples of interplay between anthropology and demography. One of them is Patrick Heady?s study of the shift in ritual patterns, which combines elements of some "classical" anthropological topics (Mauss?s theory of gift exchange and L?vi-Strauss?s concept of kinship) with his own field research in the Carnian Alps. "By marrying and raising children, parents participate in a system of gift-exchange in which the gifts in question are human lives, and the parties to the exchange are the kinship groups recognized in the society concerned. Fertility reflects the attitudes of prospective parents to their place in the existing system of reproductive exchange, and the relationships of cooperation and authority which it implies - as well as their confidence in the system?s continuing viability. It is shown that this view is compatible with earlier ideas about self-regulating population systems - and that changing economic circumstances are an important source of discrepancy between existing exchange systems and the attitudes and expectations of prospective parents" (Heady, 2007: 465). The paper concludes with the discussion of the directions in which relationship between these two disciplines can proceed. Some of the epistemological issues are mentioned, as well as a need to apply different theoretical perspectives to better understand demographic behavior (especially in Europe) and to better understand certain cultural components that shape this behavior. In order to achieve this, most of the scholars whose works are discussed in this paper emphasize "the need for a holistic approach to data collection and the added value of triangulating quantitative and qualitative analyses" (Bernardi, Hutter, 2007: 541).

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10

Barkin, Gareth, and Glenn Davis Stone. "Anthropology." Social Science Computer Review 18, no. 2 (May 2000): 125–31. http://dx.doi.org/10.1177/089443930001800202.

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11

Garson, G. David. "Anthropology." Social Science Computer Review 10, no. 3 (October 1992): 368–85. http://dx.doi.org/10.1177/089443939201000308.

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12

Hesse-Biber, Sharlene, Paul R. Dupuis, and T. Scott Kinder. "Anthropology." Social Science Computer Review 15, no. 1 (April 1997): 5–12. http://dx.doi.org/10.1177/089443939701500102.

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13

Stone, Glenn Davis. "Anthropology." Social Science Computer Review 16, no. 1 (April 1998): 4–11. http://dx.doi.org/10.1177/089443939801600102.

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14

White, Douglas R., Vladimir Batagelj, and Andrej Mrvar. "Anthropology." Social Science Computer Review 17, no. 3 (August 1999): 245–74. http://dx.doi.org/10.1177/089443939901700302.

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15

Guseltseva, Marina. "Personality psychology and anthropological discourse: In search of new approaches." Vestnik of Saint Petersburg University. Psychology 12, no. 2 (2022): 132–49. http://dx.doi.org/10.21638/spbu16.2022.203.

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Modern anthropology is a cycle of disciplines that study a person in culture and are devoted to various aspects of human existence. At the same time, in international discourse, anthropolo- gy is most often understood today as sociocultural anthropologies. However, due to historical and political reasons, neither social, nor cultural, nor psychological anthropology appeared in Russia in the 20th century as institutionalized research directions, and the study of variations in personality development in a variety of cultures took place not so much in psychology as it was scattered in the interdisciplinary space of socio-humanitarian sciences. Today, this situation has not only repeatedly reflected disadvantages, but also less obvious advantages. Spontaneous transdisciplinarity is becoming an important resource in the social sciences, in- cluding psychology. Interacting research fields produce mixed methods and methodologies; cognitive focuses are shifting from traditional subjects of study to mobile research projects; from subject-oriented to problem-oriented research. Personality psychology, sociology of changes, anthropology of our time are included in the intellectual movement, comprehending the issues of how to study a person in a transitive society; how to investigate a personality in change; how to comprehend individuality in the transformations of everyday life, identity in the transformations of the global world. At the same time, responding to current challenges by searching for new approaches and methodologies, psychology, sociology and anthropology are collectively participating in the transformation of the model of cognition. It is suggested that in the current cognitive situation, anthropological discourse can serve as a source of re- newal and critical rethinking of psychological concepts, a space of possibilities in the develop- ment of personality psychology. Materials are presented that confirms this assumption.

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16

Mair, Lucy, Ralph Grillo, and Alan Rew. "Social Anthropology and Development Policy." Man 21, no. 3 (September 1986): 566. http://dx.doi.org/10.2307/2803134.

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Patterson, Thomas C., and Maurice Bloch. "Marxist Analyses and Social Anthropology." Man 21, no. 2 (June 1986): 357. http://dx.doi.org/10.2307/2803177.

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Stivens, Maila, and Angela P. Cheater. "Social Anthropology: An Alternative Introduction." Man 25, no. 3 (September 1990): 546. http://dx.doi.org/10.2307/2803742.

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Galán Castro, Erick Alfonso. "La antropología relacional, una posibilidad epistemológica." Clivajes. Revista de Ciencias Sociales, no. 9 (April 24, 2018): 1–26. http://dx.doi.org/10.25009/clivajes-rcs.v0i9.2542.

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El objetivo del artículo es exponer y poner a debate el giro relacional de las ciencias sociales como alternativa teórico-metodológica para entender la realidad actual, donde las barreras físico-geográficas y los grupos sociales no tocados por la civilización moderna son, en lo general, inexistentes. La perspectiva relacional antropológica propone que el objeto de estudios empíricos y reflexiones teóricas se sitúe en torno a relaciones sociales, definidas como referencias simbólicas, organizativas y pragmáticas, desde las cuales los actores sociales pueden generar o actualizar sus vínculos. Palabras clave: Antropología, Realismo Crítico, Enfoque Relacional Relational anthropology, an epistemological possibilitySummaryThe objective of the article is to expose and put into debate the relational turn of the social sciences as a theoretical-methodological alternative to understand the current reality, where physical-geographical barriers and social groups not touched by modern civilization are, in general, nonexistent The anthropological relational perspective proposes that the object of empirical studies and theoretical reflections be placed around social relations, defined as symbolic, organizational and pragmatic references, from which social actors can generate or update their links.Keywords: Anthropology, Critical realism, Relational approach. L’anthropologie relationnelle, une possibilité épistémologiqueRésuméL’objectif de l’article est d’exposer et de mettre en débat le tournant relationnel des sciences sociales comme une alternative théorico-méthodologique pour comprendre la réalité actuelle, puisque les barrières physico-géographiques et les groupes sociaux non touchés par la civilisation moderne y sont, en général, inexistants. La perspective relationnelle anthropologique propose que l’objet des études empiriques et des réflexions théoriques verse sur les relations sociales, définies comme des références symboliques, organisatrices et pragmatiques, depuis lesquelles les acteurs peuvent générer ou actualiser leurs liens.Mots-clés: Anthropologie, Réalisme critique, Optique relationnelle

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20

Hubinger, Václav. "Anthropology and modernity." International Social Science Journal 49, no. 154 (September 2, 2010): 527–36. http://dx.doi.org/10.1111/j.1468-2451.1997.tb00042.x.

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Kuznar, Lawrence A. "High-Fidelity Computational Social Science in Anthropology." Social Science Computer Review 24, no. 1 (February 2006): 15–29. http://dx.doi.org/10.1177/0894439305282430.

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22

Stolarikova, Katarina. "Anthropology in Security Science." Security science journal 1, no. 2 (December 31, 2020): 22–31. http://dx.doi.org/10.37458/ssj.1.2.1.

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Security is in general closely linked to any activity of individuals and society as a whole, and bound to social relations, which are always decisive in shaping the security strategies of individual states. Security is one of the most important values of society and culture. Security and conflict resolution should be an object of the interdisciplinary approach. Socio-cultural anthropology applied in security studies is a valuable and effective source of knowledge protecting all actors. Only with a proper understanding of the operational environment with its variables and elements, it is possible to assure effective and human use of power and military decision-making tools and methods. While this paper brings the ideas of many authors, sociocultural anthropology is not that widely used in the military.

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Ilic, Vladimir. "Different conceptions of observation in sociology and anthropology." Sociologija 55, no. 4 (2013): 519–40. http://dx.doi.org/10.2298/soc1304519i.

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The paper contains introductory considerations regarding the observation such as particular method and research procedure in social sciences. The observation is greatly neglected in favor of so called qualitative research methods or field work today. The observation is the strongest research procedure due to it has the most direct approach to the examined phenomena. In this text the different traditions of the observation in social sciences (sociology, psychology, anthropology, pedagogy) are considered. Present neglecting of observation is explained by the impact of epistemological as well as social factors. Former ones are related to the growing division among the philosophy of science and the methodologies of particular sciences. Latter are conditioned by subversive potential of observation in comparison to more fashioned methods and procedures.

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Kommers, Jean, and Léon Buskens. "Dutch Colonial Anthropology in Indonesia." Asian Journal of Social Science 35, no. 3 (2007): 352–69. http://dx.doi.org/10.1163/156853107x224286.

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AbstractAttempts to assess the results of colonial anthropology in Indonesia faced some problems, which, until recently, have not been dealt with properly. Therefore, in a newly published comprehensive history of anthropology in the Netherlands, several studies focused on the character, rather than on the substance of colonial anthropology. In the case of Dutch colonial representations of Indonesia, 'colonial anthropology' appears to be an assemblage of various disciplines that constituted a fragmented whole (Indologie; Dutch Indies Studies) from which today's Dutch academic anthropology emerged. However, projection of current conceptions of anthropology into the colonial past resulted in a tendency to neglect some major characteristics of early representations that are imperative for the interpretation of these representations. Besides, a rather limited familiarity amongst present-day anthropologists with the way in which Dutch colonial politics became immersed in international discourses resulted in misappraisal of an essential change in colonial knowledge: the shift from local to analytical representations, deeply affecting the portrayal of Indonesian cultures. In colonial knowledge production, emphasis moved from ethnographic particularism to essentialist conceptions like 'Knowledge of the Native'. This shift also had serious consequences for the academic position of ethnology amongst other colonial disciplines. Until recently, this misappraisal could escape notice because students of Dutch colonial anthropology were insufficiently aware of the effects on interpretation of the great variety of disciplinary discourses, so characteristic for Dutch colonial studies. Therefore, we will here concentrate on these effects and on the growing intertwinement of knowledge and politics which was directly related to the international orientation of colonial policy that became increasingly prominent after the mid-nineteenth century.

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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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Abélès, Marc. "Foucault and political anthropology." International Social Science Journal 59, no. 191 (March 2008): 59–68. http://dx.doi.org/10.1111/j.1468-2451.2009.00679.x.

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Helms, Mary W., and Sandra Wallman. "Contemporary Futures: Perspectives from Social Anthropology." Man 28, no. 4 (December 1993): 822. http://dx.doi.org/10.2307/2804018.

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Harris, Rosemary, Hastings Donnan, and Joseph Ruane. "Social Anthropology in Ireland: A Sourcebook." Man 27, no. 4 (December 1992): 900. http://dx.doi.org/10.2307/2804201.

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Weber, Gerhard W., Katrin Schäfer, Hermann Prossinger, Philipp Gunz, Philipp Mitteröcker, and Horst Seidler. "Virtual Anthropology: The Digital Evolution in Anthropological Sciences." Journal of PHYSIOLOGICAL ANTHROPOLOGY and Applied Human Science 20, no. 2 (2001): 69–80. http://dx.doi.org/10.2114/jpa.20.69.

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Weidman, Hazel. "Clinical Anthropology and Public Health Anthropology: A Commentary." Human Organization 44, no. 1 (March 1, 1985): 80–81. http://dx.doi.org/10.17730/humo.44.1.68vp4r6430p73071.

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Cardinal, Philippe. "Why Do They Do It?–A Brief Inquiry into the Real Motives of Some of the Participants in the Recording, Transcribing, Translating, Editing, and Publishing of Aboriginal Oral Narrative." TTR : traduction, terminologie, rédaction 18, no. 2 (May 17, 2007): 135–59. http://dx.doi.org/10.7202/015768ar.

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This article inquires into the motives of the participants in the recording, transcribing, translating, editing and publishing of Aboriginal narrative. The motivation of Aboriginal communicators, at the outset simple altruism, has evolved onto a pressing need to bear witness to past and present wrongs perpetrated against them by various agents of the dominant society. Social scientists’ motivations are equally complex. Most of the social sciences, and particularly anthropology, practice translation. Anthropology has elaborated translation theories that betray a general unease with how and why anthropologists translate. Anthropological translation differs from that of other disciplines in that when anthropologists translate oral and written “texts,” their ultimate aim is in fact the “translation” of the cultures that produced them. Keywords: anthropology, translation, Aboriginal, oral narrative, cultures.

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Węgrzecki, Janusz. "Personalizm jako perspektywa teoretyczna nauk o polityce." Politeja 19, no. 2(77) (July 14, 2022): 163–77. http://dx.doi.org/10.12797/politeja.19.2022.77.07.

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PERSONALISM AS AN APPROACH IN POLITICAL SCIENCES Social sciences such as political sciences, psychology, and sociology formulate two types of theories: more general approaches and specific theories build within this domain. The article presents dominant approaches in psychology, sociology, and political sciences. In psychology, the approaches include psychoanalysis, behaviorism, and humanistic psychology. In political sciences, there are seven main approaches: behavioralism, rational choice, institutionalism, feminism, interpretative theory, Marxism, and normative theory. Every approach encompasses many specific theories regarding individual problems. The article defends the idea that we need to accept personalism as an approach in political sciences. There are many studies and theories developed in personalistic approach that legitimate this stance. Next, the article analyzes the dispute over anthropology. The last part contains implications of dignity anthropology to formulate detailed political theories.

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Boskovic, Aleksandar. "On ghosts and mirrors: A contribution on studying anthropology of difference." Sociologija 51, no. 1 (2009): 83–92. http://dx.doi.org/10.2298/soc0901083b.

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Starting from the premise that contemporary social sciences are involved in producing and chasing ghosts, the paper presents several key debates in contemporary social and cultural anthropology. One of them is the issue of colonialism, and the other one is the uneasy relationship between feminism and anthropology. Taking the paradigm of Strathern's 'partial connections,' it is claimed that the only way to increase our understanding of the world we live in, is accepting its complexities and ambiguities, and understanding contexts and concrete situations they arise from.

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Sekulic, Nada. "Interconnections between theory, history and imagination in anthropology." Sociologija 47, no. 4 (2005): 323–50. http://dx.doi.org/10.2298/soc0504323s.

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The article examines the interconnections between theory, history and imagination in anthropology. Anthropology as academic discipline was established on the scholars? endeavors to raise the history above simple historiography descriptions to the level of theoretical knowledge and nomotetic science, based on the principles of rationality. Therefore, in a way, the contribution of imaginative thinking to the emergence of anthropology and its influence on the formative processes of multi-cultural exchange has been underestimated. An revised analysis of the importance of imagination in these processes makes possible revision of the history of anthropology asking for new anthropological "literacy" focused on understanding the formative aspects of imagination in constitution of knowledge.

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Scott, Bernard. "Cybernetics for the Social Sciences." Brill Research Perspectives in Sociocybernetics and Complexity 1, no. 2 (April 15, 2021): 1–128. http://dx.doi.org/10.1163/25900587-12340002.

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Abstract This publication meets a long-felt need to show the relevance of cybernetics for the social sciences (including psychology, sociology, and anthropology). User-friendly descriptions of the core concepts of cybernetics are provided, with examples of how they can be used in the social sciences. It is explained how cybernetics functions as a transdiscipline that unifies other disciplines and a metadiscipline that provides insights about how other disciplines function. An account of how cybernetics emerged as a distinct field is provided, following interdisciplinary meetings in the 1940s, convened to explore feedback and circular causality in biological and social systems. How encountering cybernetics transformed the author’s thinking and his understanding of life in general, is also recounted.

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Lelièvre, Samuel. "Philosophie, sciences sociales, et herméneutique. L’anthropologie interprétative de Johann Michel dans Homo interpretans." Études Ricoeuriennes / Ricoeur Studies 13, no. 2 (December 15, 2022): 103–46. http://dx.doi.org/10.5195/errs.2022.615.

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Johann Michel’s Homo Interpretans aims at giving an account of the common ground to the question of interpretation, in a general sense covering ordinary as well as scholarly practices and conceptions, and to the question of philosophical anthropology. Important aspects of Ricoeur’s philosophy are also discussed throughout the book. The author’s thesis is that interpretation takes place whenever an understanding of the world is missing, be it on an ordinary way or in a more elaborate relationship to knowledge. This common ground gives rise to an interpretive anthropology which rearticulates the connection between philosophical discourse, the human and social sciences, and hermeneutics. Finally, the universality of homo interpretans is discussed as it relates to this project of reformulating hermeneutics and the difference between the more ordinary, exploratory level of interpretation and the level of interpretations institutionalized in human and social sciences.

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Dalkavoukis, Vasilis, and Paraskevas Potiropoulos. "Experiencing Theory, Theorizing Methodology: Teaching Anthropology through Short-Time Ethnographic Fieldwork Projects in Multi-Disciplinary Academic Contexts." Teaching Anthropology 10, no. 2 (February 16, 2022): 103–12. http://dx.doi.org/10.22582/ta.v10i2.506.

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Often enough, Anthropology seems as an ‘abstract’ discipline, especially when students of other social sciences or humanities try to get acquainted with its theory, methodology or the main anthropological discussion in general. Under these specific conditions, ‘teaching Anthropology’ becomes a task of high difficulty without a simultaneous ethnographic practice in the ‘field’. It is this specific ‘rite de passage’ which makes students under training in Anthropology seek theoretical schemas and methodological tools in order to ‘experience’ theory and ‘theorize’ methodology. In this paper we present ethnographic material collected from various teaching contexts where Anthropology is neither the main academic background nor the stated educational outcome for students taking the courses. In these courses, anthropological knowledge comes to the surface through an empirical engagement with ethnographic practice as an applied theory in a research project. This connection between theory and practice brings Anthropology to the foreground, since it engages students with both - the procedure of “doing field work” (something substantial for Anthropology) and their own social experience within this process. The ethnographic material for this reflective approach derives from various academic contexts where we have experienced the emergence of this type of learning. This includes ethnographic and anthropological courses (undergraduate or postgraduate) at the Department of History and Ethnology in Democritus University of Thrace Greece, and field trips including ethnographic exercise for the students and the Konitsa Summer School for Anthropology, Ethnography and Comparative Folklore of the Balkans, organized by the Border Crossings Network in collaboration with the University of Ioannina and the Municipality of Konitsa, Greece, at the Greek-Albanian border.

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DAMAS, DAVID. "Social anthropology of the central Eskimo." Canadian Review of Sociology/Revue canadienne de sociologie 12, no. 3 (July 14, 2008): 252–66. http://dx.doi.org/10.1111/j.1755-618x.1975.tb00047.x.

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Velho, Gilberto. "Urban anthropology: interdisciplinarity and boundaries of knowledge." Vibrant: Virtual Brazilian Anthropology 8, no. 2 (December 2011): 452–79. http://dx.doi.org/10.1590/s1809-43412011000200023.

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This text deals with the complexity and development of Urban Anthropology. It is also an account of the author's career and his relations with different fields of knowledge, not only Social Sciences like Sociology and Political Science, but also Literature, Philosophy, History and the Arts in general. The text emphasizes the importance of crossing borders and frontiers as a way of enriching different lines of research and thought. Among other groups he cites the Chicago School of Sociology and British Social Anthropology as important examples of interdisciplinary work. The author draws attention to the complexity and heterogeneity of modern contemporary society and to the importance of mobilizing different traditions of work and research, especially when dealing with urban studies centred on the big cities and metropolises.

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Herzfeld, Michael. "Anthropology: a practice of theory." International Social Science Journal 49, no. 153 (September 2, 2010): 301–18. http://dx.doi.org/10.1111/j.1468-2451.1997.tb00025.x.

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de L'Estoile, Benoît. "The “natural preserve of anthropologists”: social anthropology, scientific planning and development." Social Science Information 36, no. 2 (June 1997): 343–76. http://dx.doi.org/10.1177/053901897036002006.

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This article focuses on the relationship between practical and cognitive interests in the production of anthropological knowledge. It analyses the links between the projects of directed social transformation in “backward” societies that characterize the program of “development” since the 1920s, and the emergence of a discipline aiming at a scientific understanding of these societies. A reconstruction of the process of autonomization of British social anthropology in Africa during the interwar period thus offers at the same time a genealogy of the uses of anthropology in development. It is argued that, instead of viewing the relationship between anthropology and the colonial administration as an alternative between instrumentalization or independence, it is more fruitful to analyse it as structured by both common interests in producing knowledge about colonized societies and a competition between academic specialists and “practical men”. The “professionalization” of social anthropology and its institutionalization as an academic discipline then appears as a process of construction of a monopoly of competence on non-western social phenomena.

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SMITH, GAVIN. "Anthropology and Underdevelopment." Canadian Review of Sociology/Revue canadienne de sociologie 23, no. 3 (July 14, 2008): 444–56. http://dx.doi.org/10.1111/j.1755-618x.1986.tb00409.x.

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Fisher, A. D. "Anthropology and praxis." Canadian Review of Sociology/Revue canadienne de sociologie 26, no. 4 (July 14, 2008): 674–80. http://dx.doi.org/10.1111/j.1755-618x.1989.tb00440.x.

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Fischer, Michael D. "Introduction: Configuring Anthropology." Social Science Computer Review 24, no. 1 (February 2006): 3–14. http://dx.doi.org/10.1177/0894439305282575.

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Kostiuchkov, S. K., and I. I. Kartashova. "Philosophical Anthropology as a Space for the Evolution of Biopolitical Knowledge: From Ancient Natural Philosophy to Modern Microbiopolitics." Anthropological Measurements of Philosophical Research, no. 21 (June 30, 2022): 15–27. http://dx.doi.org/10.15802/ampr.v0i21.260307.

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Purpose. The study aims to substantiate philosophical anthropology as a space for the development of biopolitics, which is a relatively new synthetic scientific knowledge of the political in the biological and the biological in the political, which, however, has its roots in the era of antiquity. The analysis of biopolitics in the context of contemporary global challenges, in particular the COVID-19 pandemic, is carried out, which allows to actualize a new direction of biopolitics – microbiopolitics. Theoretical basis. The study is based on an understanding of the initial, in relation to biopolitics, the nature of philosophical anthropology. While philosophical anthropology seeks an answer to the question – who is Homo sapiens, given the biosocial nature of man, biopolitics specifies the question in the form – who is homo politicus in modern socio-political space with a focus on the imperative of a human-centred approach in the social sciences. The study is based on scientific works by specialists in philosophical anthropology and biopolitics. Originality. The authors substantiate the expediency and relevance of considering philosophical anthropology as a contextual space for the evolution of biopolitical knowledge from the natural philosophy of Antiquity to modern microbiopolitics. Conclusions. Philosophical anthropology is seen as a specific epistemological landscape in which fields of scientific knowledge are formed and developed that are in one way or another involved in the philosophical problems of man: philosophical psychology, social anthropology, philosophy of medicine, humanology, philosophy of education, ethics, as well as biophilosophy, bioethics, and, in particular, biopolitics.

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SCHENSUL, STEPHEN L. "Science, Theory, and Application in Anthropology." American Behavioral Scientist 29, no. 2 (November 1985): 164–85. http://dx.doi.org/10.1177/000276485029002004.

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Murdoch, George Peter. "Anthropology as a comparative science." Behavioral Science 2, no. 4 (January 17, 2007): 249–54. http://dx.doi.org/10.1002/bs.3830020402.

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Sugishita, Kaori. "Anthropology and Japanese Modernity." Theory, Culture & Society 23, no. 2-3 (May 2006): 474–76. http://dx.doi.org/10.1177/026327640602300289.

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Hann, Chris. "The Theft of Anthropology." Theory, Culture & Society 26, no. 7-8 (December 2009): 126–47. http://dx.doi.org/10.1177/0263276409348084.

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Turner, Bryan S. "Does Anthropology Still Exist?" Society 45, no. 3 (April 9, 2008): 260–66. http://dx.doi.org/10.1007/s12115-008-9082-8.

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