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Cultural anthropology is a rich multidisciplinary subfield of anthropology. Cultural anthropologists' study all aspect of people's life simultaneously; they observe, describe and experience different cultures participating in their everyday activities for an extended period of time; compare and explain the similarities and differences among cultural groups around the world based on ethnographic accounts; study genetic predispositions to certain diseases, such as cystic fibrosis, breast cancer or haemophilia, based on kin relationships; or systematically collect narratives about people's lives in order to interpret their behaviour. Cultural anthropologists may specialize in different academic fields. For instance, some cultural anthropologists concentrate on anthropology of religion, other are interested in anthropology of music, anthropology of creativity, anthropology of sexuality, etc. Regardless of their different areas of expertise, the common goal of their research is to reconstruct the invisible world of ideas, beliefs, values, and customs, hidden behind religious and cult practices, witchcraft and magic rituals, art and music performances, types of families and marriages, sex and gender inequality problems, political and economic systems, languages and other forms of communication. ; https://source.sheridancollege.ca/fhass_books/1023/thumbnail.jpg

Anthropologists contend that the organism-environment connections responsible for human evolution are indirect—mediated by culture. This chapter reviews influential twentieth-century anthropological interpretations of the cultural mediation of human adaptations to environments, arguing that ethnography and other qualitative forms of analysis reveal important phenomena overlooked by quantitative analysts committed to methodological individualism. It highlights work by post-positivist anthropologists, who describe relations among human and non-human organisms, cultural forms, and features of environments as "natural-cultural" networks, an approach reminiscent of developmental systems theory and niche construction. Evolutionary theorists have much to gain by incorporating these sophisticated, contemporary post-positivist anthropological understandings of culture into their models of human-environment connections.

El presente escrito constituye un análisis de segundo orden que relaciona diacrónicamente el campo de la antropología con el del turismo e incorpora, a modo de reflexión, las potencialidades epistémicas de los Estudios Culturales. Para ello se establece una hoja de ruta en función de las coordenadas que establecen dos momentos históricos‑contextuales diferentes, aunque relacionados entre sí. Uno de ellos hace alusión al contexto de surgimiento de la antropología del turismo y, un segundo, propio de las últimas décadas del siglo XX que, pese su marginalidad, se caracterizará por la crítica al corazón antropológico: el concepto de cultura y su arbitrariedad. La propuesta tiene la particularidad de exponer discusiones ontológicas y epistemológicas en torno a la cultura y al turismo que no solo ofrece una lectura de tipo histórica sino también por poner en juego el sentido político que adquieren estos conceptos a la luz de tensiones disciplinares contemporáneas. ; The present paper constitutes a second order analysis that relates diachronically the field of anthropology with tourism and incorporates, by way of reflection, the epistemic potential of Cultural Studies. For this purpose, a roadmap is established based on the coordinates that display two different but interrelated historical‑contextual moments. The first is when Anthropology of Tourism emerged as a subject matter in itself, and the second, typical of the last few decades of the twentieth century that, although marginal is insidious, that is the critics of the very concept of anthropology, based on culture and subjective perspectives. The proposal highlights various ontological and epistemological debates relating to culture and tourism that have existed not only in time but also in politics, above all in academic interdisciplinary tensions.

In Mocambo, cultural practices and performances are being reconfigured and retained in new forms and surrounded by new discourses, revealing modes of local self-fashioning and political action. However, our inquiry should not end there. Thomas Abercrombie (1991:99) argues that whatever meanings might adhere to a certain "traditional" cultural form "are today produced and interpreted, within the (semi-open) semiotic systems produced at locally or situationally specific intercultural loci., which intersect with national and international systems as significantly as with neighboring town groups." In this essay, I suggest that the demands, interests, and desires of the larger society, as manifested in laws, discourses of lawmakers, academics, and the media, are integral to an understanding of processes of law-making and the resignification of cultural performances that are entwined with legal meanings. Thus, the reconfiguration of cultural practices in a distant, forgotten, desert-like region can lead us to inquire about, and even begin to understand, the larger societies, national and international, that find those cultural practices significant enough to report on the front page.

Includes bibliographical references. ; American cultural values : disorders and challenges / James L. Peacock -- Democratic participation : a view from anthropology / Carol MacLennan -- The heartbeat of productivity : hierarchy and transformation in American work relations / Frank A. Dubinskas -- Deindustrialization, poverty, and downward mobility : toward an anthropology of economic disorder / Katherine S. Newman -- Psychophysiological stress and disorders of industrial society : a critical theoretical formulation for biocultural research / Michael L. Blakey -- Plural strategies of survival and cultural formation in U.S.-Mexican households in a region of dynamic transformation : the U.S.-Mexico borderlands / Carlos G. Vélez-Ibanez -- Disorders of our own : a conclusion / Roy A. Rappaport -- A statement to the profession : the American Anthropological Association, Panel on Disorders of Industrial Societies / Michael L. Blakey . [et al.]. ; Mode of access: Internet.

In this introduction, we aim to demystify the concept of wealth, too entangled in financial discourses, which have generally reduced it to 'accumulated assets'. This is at odds with the intricate cultural history of wealth as a concept, as well as with abundant anthropological accounts, instead defining wealth as a question of reproduction, relational flows and life vitality. When we view wealth as firstly a product of relational capacities, we begin to understand the processes wherein it is constantly being pulled at from forces that demand appropriation, be that finance, community or state. We therefore outline wealth as a triangular phenomenon between capital, the commons, and power. Careful at the dynamics between such forces, we structure our analysis around the paradoxical social processes where wealth, originating in every day relationships and human reproduction, is continually exposed to claims – such as market alienation, but also 'commoning', or governmental state control. ; publishedVersion

How should we tell the histories of academic disciplines? All too often, the political and institutional dimensions of knowledge production are lost beneath the intellectual debates. This book redresses the balance. Written in a narrative style and drawing on archival sources and oral histories, it depicts the complex pattern of personal and administrative relationships that shape scholarly worlds. Focusing on the field of social anthropology in twentieth-century Britain, this book describes individual, departmental and institutional rivalries over funding and influence. It examines the efforts of scholars such as Bronislaw Malinowski, Edward Evans-Pritchard and Max Gluckman to further their own visions for social anthropology. Did the future lie with the humanities or the social sciences, with addressing social problems or developing scholarly autonomy? This new history situates the discipline's rise within the post-war expansion of British universities and the challenges created by

It is no secret that in recent еars the effectiveness of research in our country devoted to the study of social processes remains low. It is worth noting that many factors influence this. On the one hand, the active interaction of the international community and the waves of globalization go ahead than the development of diagnostic findings and the implementation of preventive measures in social research, and on the other hand, current studies lack clear scientific approaches and paradigms. Except for the requirement of a specific approach of the Higher Attestation Commission under the CM of the Republic of Uzbekistan, the scientific community (in most cases, even in its environment) did not come to a general scientific decision about certain paradigms. For this reason, substantial social studies characterizing the reality and developing appropriate effective measures are hardly noticed. This position is argued in the active journalistic activities of bloggers, rather than the academic community. It is necessary to philosophical and conceptual analysis of "culture" in order to search for scientific solutions to existing problems, to provide a deeper understanding of social processes, and their organization in the direction of cultural development. This article is aimed at identifying deterministic relationships between different approaches to the concept of "culture" and, therefore, at developing a modern meritological paradigm for cultural development.

This dissertation analyzes the various scientific, political and cultural narratives about and the official public health responses to the recent 2009 H1N1 influenza pandemic. The historical planning emphasis on avian influenza, or `bird flu,' unintentionally created a large amount of uncertainty about how to respond to the threat from a milder, less severe, strain of influenza. I suggest that the specter of a future deadly global pandemic of avian influenza spurred a fascination or myopia in global health policy reminiscent of the mythical danger of listening to the Greek Sirens' song. Throughout this dissertation, I attempt to make sense out of the various and still-emerging accounts of the "swine flu" or 2009 H1N1 outbreak. Thus, I define `pathography' here as the combined historical, biological, social, political, economic and cultural narratives of the 2009 pandemic. The first section explores the historical and biological origins of influenza. Chapter one examines influenza research and early attempts to sequence the H1N1 virus. I use the genetic structure of the virus to suggest that public health agencies are related through a `viral kinship.' Chapter two details the material processes involved in the sequencing and discovery of influenza viruses. In it, I argue that what virology laboratories construct through these material processes of DNA sequencing is not - reductio ad absurdum - the virus itself, or even simply `knowledge' about a virus, but rather a complex network of scientists, laboratories, farms, public health institutions and other `actors' involved in the circulation of influenza samples and genetic information about influenza viruses. Chapter Three explores Hong Kong's history as an international `lab' for disease research, its local identity crisis as a former colony and current position as a Chinese city, and its unique role within global scientific and public health networks. The H1N1 virus is not simply a symbol of the complex global forces that shaped its emergence and its spread, the microscopic 2009 H1N1 virus embodies those macroscopic forces. Using the terms of molecular biology itself, I would like to suggest here that influenza viruses are not born sui generis out of larger economic, political or social processes, but are both created from and used to create the worlds in which they inhabit. The second section of the dissertation deals with this macro-level of analysis, or the political and cultural ramifications of influenza pandemics. Chapter four examines the seemingly new paradigm shift within global public health from the use of a scientific "certainty" to a biological and situational "uncertainty" as one of the foundations of response to infectious disease outbreaks. Chapter five analyzes the production, collection and sharing of epidemiological information during a pandemic. Scientific facts about the virus and the pandemic were freely circulated and agreed upon, but their cultural and political interpretations needed to be continuously negotiated. I argue that not only are cultural politics alive and well, but that they played a vital role in the global response to the influenza outbreak. Finally, I argue that to understand the pandemic as more than just a biological, social, political or historical event, one must look at all these narratives at once. The influenza virus is not thus merely a symbol of our times or for an increasingly globalized world; instead, I argue that it has partially constructed - and continues to shape - the contours of our world.

Reframing anthropology: contemporary art, curatorial practice, postcolonial activism, and museums How can we rethink anthropology beyond itself? In this book, twenty-one artists, anthropologists, and curators grapple with how anthropology has been formulated, thought, and practised 'elsewhere' and 'otherwise'. They do so by unfolding ethnographic case studies from Belgium, France, Germany, Italy, the Netherlands, and Poland – and through conversations that expand these geographies and genealogies of contemporary exhibition-making. This collection considers where and how anthropology is troubled, mobilised, and rendered meaningful. Across Anthropology charts new ground by analysing the convergences of museums, curatorial practice, and Europe's reckoning with its colonial legacies. Situated amid resurgent debates on nationalism and identity politics, this book addresses scholars and practitioners in fields spanning the arts, social sciences, humanities, and curatorial studies. Preface by Arjun Appadurai. Afterword by Roger Sansi Contributors: Arjun Appadurai (New York University), Annette Bhagwati (Museum Rietberg, Zurich), Clémentine Deliss (Berlin), Sarah Demart (Saint-Louis University, Brussels), Natasha Ginwala (Gropius Bau, Berlin), Emmanuel Grimaud (CNRS, Paris), Aliocha Imhoff and Kantuta Quirós (Paris), Erica Lehrer (Concordia University, Montreal), Toma Muteba Luntumbue (Ecole de Recherche Graphique, Brussels), Sharon Macdonald (Humboldt-Universität zu Berlin), Wayne Modest (Research Center for Material Culture, Leiden), Bonaventure Soh Bejeng Ndikung (SAVVY Contemporary, Berlin), Margareta von Oswald (Humboldt-Universität zu Berlin), Roger Sansi (Barcelona University), Alexander Schellow (Ecole de Recherche Graphique, Brussels), Arnd Schneider (University of Oslo), Anna Seiderer (University Paris 8), Nanette Snoep (Rautenstrauch-Joest-Museum, Cologne), Nora Sternfeld (Kunsthochschule Kassel), Anne-Christine Taylor (Paris), Jonas Tinius (Humboldt-Universität zu Berlin)

Through the lens of Type 2 diabetes this dissertation considers race and problems of difference and risk with developments in treatment, genomic science, and the conduct of research and research priorities. Based primarily on fieldwork in New York and California, I interrogate public health notions of outreach with biotechnology and clinical research concepts of biomedical translation as synonymous practices. Institutional relationships and marketing drivers, I argue, reflect relatedness back onto the Type 2 diabetes patient through causal narratives of risk and inevitability. In effect, kinship--genetic, familial, racial, ethnic, and environmental--becomes the driver of both risk and emergent forms of bioliterary discipline. I present a narrative of how diabetic risk became racialized over time and how African Americans became seen as a desirable research population. Arguing against biological race, I present an ethnographic example of how one such African American population, or community, emerged from particular social and political histories. Fieldwork uncovered lingering memories of the Tuskegee Experiment combined with cultural incompetency in both public health and biotechnology sectors. Further, I consider the bioethical challenges of African (American) participation in new genomic research aimed toward reducing health disparities. However, as a racial category, genetics researchers debate the precise genetic location and definition of "Africa" in the human genome. I suggest that the search for a pathological Africa in the human genome may deepen racial stigmatization as well as author new narratives of difference. I submit that social disparity, not biological disparity, presents the ultimate challenge to successful effective clinical translation and public health outreach.

In this introduction, we aim to demystify the concept of wealth, too entangled in financial discourses, which have generally reduced it to 'accumulated assets'. This is at odds with the intricate cultural history of wealth as a concept, as well as with abundant anthropological accounts, instead defining wealth as a question of reproduction, relational flows and life vitality. When we view wealth as firstly a product of relational capacities, we begin to understand the processes wherein it is constantly being pulled at from forces that demand appropriation, be that finance, community or state. We therefore outline wealth as a triangular phenomenon between capital, the commons, and power. Careful at the dynamics between such forces, we structure our analysis around the paradoxical social processes where wealth, originating in every day relationships and human reproduction, is continually exposed to claims – such as market alienation, but also 'commoning', or governmental state control.

This paper aims to explain how Indonesia was conceptualized as the Indonesian Maritime Continent. From a geo-social perspective, maritime culture can be viewed in, three major dimensions. First, Indonesia is one of the largest archipelagic countries in the world with all the geographical potential, invaluable marine, and maritime resources; second, the potential for socio-cultural, socio-demographic, socio-economic, and long maritime cultural history within the framework of the unity of the Republic of Indonesia; and third, the existence of academic core and the maritime vision of Unhas, the idea of the Indonesian Maritime Continental Development which was launched by the government in 1995/1996, and the vision of maritime national development by President Joko Widodo marked the role of academics and governments in the dynamic process of development to the phase of maritime civilization in the future. In the context of developing maritime ethnographic studies and anthropological contributions to the development of maritime civilization in the future, ideas and academic commitment are needed to make the Indonesian Archipelagic State a large and unique area of maritime socio-cultural research development in the world and Southeast Asia in particular. Thus, interdisciplinary, transdisciplinary, comparative, and multidisciplinary research is needed to carry out broadly and intensively. For this reason, through my inauguration speech for Professor of Anthropology in Hasanuddin University, I introduced a focus of maritime anthropology studies on sailing experiences and the reproduction of Nusantara/Indonesian maritime geo-socio-cultural insights. Through the application of the concept of experience and reproduction of maritime geo-socio-cultural insights which were developed from the concept of maritime ethos disposition theory of reproduction from A.H.J. Prins as a mode of description and analysis, I found the categories of maritime cultural insights and attitudes of Indonesian sailors. They understand most of the territorial waters of the Nusantara (archipelago) and the resources within as common property, a space for interaction between groups of sailors who are diverse in their maritime ethnicity and culture, which in turn strengthens awareness and recognition of the unity of the homeland, culture, and nation that is Bhinneka Tunggal Ika (unity in diversity).

Si è tenuto a Cremona (Lombardia) nei giorni 8-10 novembre 2018 il I° Convegnodella Società Italiana di Antropologia Culturale (SIAC, Presidente Prof. FerdinandoMirizzi, Segretario Generale Prof.ssa Rosa Parisi), associazione nata dalla fusione delledue precedenti società, AISEA e ANUAC. Il momento non facile della vita culturalee politica del nostro paese e il continuo ripetersi di episodi di discriminazione e intolleranzaverso gli immigrati, hanno suggerito di dedicare il Convegno al tema "Razza,Razzismi e discriminazione razziale". ; Si è tenuto a Cremona (Lombardia) nei giorni 8-10 novembre 2018 il I° Convegnodella Società Italiana di Antropologia Culturale (SIAC, Presidente Prof. FerdinandoMirizzi, Segretario Generale Prof.ssa Rosa Parisi), associazione nata dalla fusione delledue precedenti società, AISEA e ANUAC. Il momento non facile della vita culturalee politica del nostro paese e il continuo ripetersi di episodi di discriminazione e intolleranzaverso gli immigrati, hanno suggerito di dedicare il Convegno al tema "Razza,Razzismi e discriminazione razziale".

The last decade has seen a dramatic increase in migration to Europe, primarily by refugees fleeing conflict in the Middle East and Central Asia, but with significant flows of refugees and other migrants from North and sub-Saharan Africa as well. Portugal is not among the primary European destinations for refugees or immigrants; possibly, in part, because there are fewer migrants in Portugal, it is an E.U. country where new arrivals are still met with a degree of enthusiasm. Hard right, anti-immigrant parties—on the rise in other parts of the E.U.—have not gained much traction in Portugal. This work looks at the relative invisibility of immigrants in Porto, the country's second largest city, which may make those immigrants a less visible target for intolerance and political opportunism, but may also impede a larger, more self-determinant role for immigrants and their communities in greater Portuguese society.A major contributing factor to immigrant invisibility is the absence (outside of Lisbon and southern Portugal) of neighborhoods where African immigrants are concentrated. In Porto, communities do not form around geography; instead, communities form around institutions. The role of religious institutions in community formation is examined—institutions such as Protestant and Catholic churches, Catholic seminarian education, and one of Porto's two mosques. Some of these institutions are attended mostly by non-Africans, but nevertheless appeal to sub-Saharan African immigrants on an aesthetic and/or affective level. Others are attended mostly or exclusively by immigrants. The roles of charismatic and well connected individuals in facilitating further connections between immigrants and their communities is also examined, as are aging shopping centers—the centros comerciais—which offer a secular space where Africans might gather together, socialize, and share information in the course of patronizing African groceries, cafés and hair salons.Porto's African immigrants have created or nurtured communities through common goals, interests, and beliefs. In the absence of geographic concentration, they have managed to find ways to share information, support one another, and celebrate their shared experiences.