- Raveendra Nath Yasarapu added an answer:Is it time we shift emphasis from technological solutions to climate change & focus on the 'Human Dimension'?
Isn't the obvious solution and elephant-in-the-room 'BETTER HUMAN BEINGS'? Shouldn't the focus be on better human beings rather than better technology? Is it not obvious that nature can heal itself, if only left alone, and it is we humans who need regulation? Many natural parks managers do just that; seal off the area from human interference to let nature heal and recover. It is classified as 'Strict Nature Reserve"by IUCN. Complacency and inaction are not advocated here, as many have misunderstood, but the shifting of focus from technology to the human being. As technology is no match for human greed, isn't introspection & restraining ourselves more relevant than developing more technology, which caused the mess in the first place, by making it easy for a few to consume more? Since technology is only a short term quick fix which fails after a short time, isn't the real problem our addiction to material consumption & our lack of understanding about human nature? Isn't developing more technology sustaining the addiction instead of correcting it, leading to more complex problems later on, needing more complex technological quick fixes like higher drug dosages, more ground troops & equipment, (along with their debilitating side effects) in the future? Isn't this the vicious addiction circle we are trapped in? As researchers, do we merely buy more time with technology OR go to the very root of the problem, the human being?
A lot of hue and cry is made about climate change and the environment in general. Public and private money is poured into research to study its effects on the environment, sustainability etc. Should we study nature or ourselves?
" Our studies must begin with our selves and not with the heavens. "-Ouspensky
Human activities have been found to have a direct correlation to climate change and its impact on the environment(I=P x A x T, the Ehrlich and Holdren equation), in spite of what some complacent sections say to protect their own self interests.
We hardly know about Human nature. We can scarcely predict human behavior. We need to find out why we think like we do and why we do what we do and why, in spite of all knowledge and wisdom, consume more than what we need, in the form of addictions to consumption and imbalance not only ourselves but also the family, society and environment around us..
Humanity is directly responsible for all the unnatural imbalances occurring on the planet. Yet we refuse to take responsibility and instead focus on climate change, or fool the public exchequer with a 'breakthrough in renewable energy just around the corner'. We scarcely know what drives human beings. If we had known, all the imbalances around us would have had solutions by now, given the amount of money plowed into finding such solutions. Are we blindly groping in the dark of climate change because we don't know the answers to our own nature?
Is it not high time we focus on what makes us human, correct our consumptive behavior and leave nature to take care of climate change? Why focus effort on 'externals' when the problem is 'internal'- 'me'?
Aren't we addicts denying our addiction and blaming everything else but ourselves?
" We are what we Think.
All that we are arises with our thoughts.
With our thoughts, we make the world." - Buddha
IMHO, We don't need to save the World. It is enough if we save ourselves from ourselves. The need of the hour is not vain glorious interventions, but self-restraint and self-correction!
The Mind is the Final frontier.
IMHO, Our current actions should not leave future generations worse off, if not better off, than ourselves. They will in turn cherish this legacy and pass it on to their own children, ensuring a sustainable future. This is the hallmark of stable, balanced persons and families.On the other hand, using resources as if the future doesnt matter will leave future generations bitter and impoverished about the world they have inherited and the earlier generations who acted recklessly and foolishly.
"Because we can expect future generations to be richer than we are, no matter what we do about resources, asking us to refrain from using resources now so that future generations can have them later is like asking the poor to make gifts to the rich."
'An assumption that future generations will be always better off has permeated economic thinking since the work of Adam Smith and David Hume. It has been used to justify arguments that society need only worry about today because the future will take care of itself. If we begin to consider whether we owe the future something, then, as Abraham Lincoln has said, ‘posterity has done nothing for us’.
'Such arguments hold only if actions today do not harm future generations; however, this cannot be known with certainty. It is possible that future generations can be made worse off by inheriting fewer resources from the current generation than they need to match our standard of living (Anand and Sen 2000)'.
- Vadim Mikhailin added an answer:What is the evolutionary basis of human bipedalism system of locomotion?I need to have a detailed information on the aforementioned anthropology topic.
Thank you, Marc. As for myself, I'm in no way a specialist in the question, for my field is cognition and social anthropology. Lovejoy interested me some 20 years ago as a man who offered a 'kinfergarten' scheme of early humans way to social dimorphism. And as for the origins of bipedism, the wading variant always seemed to me a very attractive one.Following
- Barry Bainton added an answer:Other than in research area and super specialisation can we tie sociology and anthropology in the same cart to give basic ideas, knowledge and explanations.When all we can relate sociology and anthropology
Sociology is the study of society and social relations. Sociology focuses on humans in groups and the structure of the groups in terms of such social facts as status (a position within a social network with rights and responsibilities aside to the position) and individual roles (the behaviors that individuals and social groups carry out as a function of their status in the network).
Anthropology is the study of MAN in its original 4 field approach developed in America under Boas. It included the historical and biological nature of human evolution, the study of contemporary human societies, especially non-western, and the languages. The dominant sub-field is cultural anthropology which focuses on the role of culture and cultural differences in human society.
The British have developed a more sociological approach to the subject and anthropology is most often described as social anthropology. Physical/biological anthropology is some times treated as a separate discipline.
As the social and behavioral sciences have evolved the differences between disciplines become more and more fragile.Following
- Michael Bletzer added an answer:Does anyone know about rock art of horses in Chichimeca territory, 16th/17th century ?
Hello, is there anyone on here who knows of rock art images of horsemen in the old Chichimeca territory of the 1500s and 1600s? According to Spanish sources, Chichimeca groups like the Guachichiles were using horses and keeping horse herds as early as the 1560s. Thanks for any suggestions on this subject.
(Image of petroglyph below is from New Mexico).
Many thanks, David, for your suggestions. I will check them out.
In browsing through publications and web sites (rupestreweb Mexico primarily) on the rock art of north-central Mexico, I noticed the preponderance of stylized images that you mention - many seem difficult if not impossible for a cultural outsider to interpret.
I'm also wondering what the spatial coverage of rock art research in the Gran Chichimeca is these days, i.e. are there any estimates as to to the number of recorded vs. known (but not recorded) vs. projected sites?
Amid all this, I can't find much in the way of possible post-contact sites in the literature. Most of what I have seen so far is from the Coahuila/Nuevo Leon area, the most intriguing site being La Muralla. The historic component of this site seems late (XVII/XVIII century) and may be be related to the Guachichiles and Negritos congregated at the mission of San Pablo de los Labradores during that period (as per Araceli Rivera Estrada 2014). La Muralla seems to be the best candidate of a rock art site related to one or more of the historic naciones de Chichimecas. Surely, however, there should be others, especially in the old Guachichil territoy between SLP, Zacatecas, and Mazapil/Saltillo (Pico de Teyra, anyone?).
I'll soon post a similar question about archaeological examples of historic Chichimeca camp sites - la lucha continua :-)
Thanks again, MichaelFollowing
- Mary-Helen Castanuela added an answer:Family and household, are these two concepts superimposible?
I am analysing the impact of migration on Namibian families, however I realise that in the academia there is not much clarity (or at least it is not clear to me) between the concepts of family and households which in many cases are considered as one. I am under thte idea that particularly in an African context the difference still exist. Any suggestion is welcome
"who decides about the budget? what to spend on how?.....who migrates, when and how? etc.... " These decisions have to be made in a "family" also, as you describe it, is is assigned by society as the man/husband/father is the decision maker.
"who goes to school and who does not?" Unless you mean college/university, school attendance is mandated by law in most first world countries. who migrates, when and how? etc. I personally prefer not to use 'household' due to its extreme neutrality.
It is precisely because of the difference and debate over the meaning and definition of the terms "family" and "household' that any researcher must absolutely define how he/she is using the terms in their study ( which should be done in all research, anyway).
Also, why throw out a specific term because of one's own definition? Especially when it is useful and does exist in reality, i.e. people who are not "family" (related by blood or marriage, as defined in this case) can come together to live in the same place for many reasons, from college room mates (or any room mates) to someone taking in a friend or another/separate "family" due to need.Following
- Ciprian Badescu added an answer:Could you suggest me fundamental literature which focuses on the concept of "community"?
I am particularly interested in works stemming from the field of anthropology/sociology. Thanks.
I would recommend the book written by Robert Putnam, Bowling Alone: The Collapse and Revival of American Community.
- Stewart Maganga added an answer:Is there a distinct African anthropological theory?
The discipline of anthropology has taken much of its credit to the field data from Africa. That's, the row material for anthropological theories, and by extension, its evolutionary development, has been derived, in large measure, from African realities.
The question, however, is "Has there been any noticeable African anthropological theory or tradition as apat the continent being the data mine of the discipline, at least in its formative years?"
This question should in no anyway suggest that Africa/is was the only place where anthropological fieldwork was done given the fact Australia, Latin America and Asia have also been similar field schools.
As far as I am concerned there is no distinct African anthropological theory. Most of the anthropological theories have largely come from the Western world. The field of anthropology is yet to see a theory that emanates from Africa.Following
- Eliana Barrios added an answer:Does anthropology use transdisciplinarity as an usual and common way for research?As anthropologist I think we do, transdiciplinarity is it necessary in sciences or disciplines like education and psychology, commonly with defined boundaries.
Thanks Francesco, if it was an anthropologist it makes a lot of sense to me. And to Gwen and Charles, I do not think Sociology has much to do with Anthropology, the last one do not need and it is not associated neither to Sociology nor to Archaelogy, why should it be? It has its own research methods different from both, but maybe tja analisys is closer to the archaelogist work but not to Sociology. Sociology has borrowed some techniques and methos from Anthropology but that´s all.Following
- D.E. Morant added an answer:Are there any critiques out there of Theresa Schenck's "The Voice of the Crane Echoes Afar" which challenge her analysis of the original Ojibwa?
What is your take on the argument of Theresa Schenck in "the Voice of the Crane Echos Afar" is? She says the Ojibway were originally the crane clan who in the contact era was located near the Sault - hence Ojibway being synonymous with Sault and Saulteax.
She argues the Ojibway nation was a historical response to territorial expansion, but that the identity of Anishinaabeg was widespread throughout many of the algonquian speakers? Essentially she is arguing the larger identity of the Ojibwa is historically emergent and derives from population shifts.
It seems pretty convincing to me, but not being Ojibwe, I don't really have much context to refute here.
http://collections.mnhs.org/MNHistoryMagazine/articles/56/v56i05p261_301-304.pdf contains a review by Timothy Cochrane, superintendent of Grand Portage National MonumentFollowing
- Karl Burmeister added an answer:Are there any papers that deals with the aesthetic understanding of power?
I really don't want aesthetics of politics, because I am well aware of this field of research. What I am really searching for is the connection of aesthetics and power. There were always some artwork which deals with the theme of gaining or misuse of power, and I believe that aesthetic interest plays some role of the understanding, recipe, attraction, worshiping or decline of power (as such and as the main theme of some works). A very good example is Faust.
So What I am asking for, are there some papers or researches of aesthetic reception of Power. Or am I mistaken to think that there is some relation (of course I continue to ask myself and am still trying to find a pattern)?
I don't think anyone has mentioned Frederick the Great of Prussia. At one time he can considered the epitome of the Enlightenment ideal monarch. This gets topical for me as I am currently reading "Evening in the Palace of Reason, Bach Meets Frederick the Great in the Age of Enlightenment" by James R. Gaines.
Frederick was a very effective monarch and aesthetics was just one of his tools and from what I remember was focused entirely on music of what we call the Galant period.
and yes I am running the Galant thread.Following
- Ivo Carneiro de Sousa added an answer:Can someone suggest articles, theses, books on the Nyemba people, also known as Ngangela, of Angola and northern Namibia?Origins, settlement, culture, traditional rule (political organisation), expansion and dispersal, ethnic variety.
In Angola, those communities are labeled Ganguela or Nganguela. The best research still is the book by the Portuguese anthropologist REDINHA, José. Etnias e Culturas de Angola. Luanda: Instituto de Investigação Científica de Angola, 1975. I ignore any English translation and summary. I live in Macao, China, and Redinha's son is a well known lawyer here and holds his father ethnographic collections from Angola as well as several manuscript unpublished studies.Following
- Gene Ammarell added an answer:Does anyone know any anthropologists who have studied how deception practices differ between cultures?
I am looking for an anthropological comparison between the deception practices in the United States and China. The purpose of this research is to identify cues to deception that are present in each culture and to distinguish how culture plays a role in deception.
I don't know of any other research, but I have data on it from my own research among the Bugis of Indonesia. I'd be happy to discuss it.Following
- Pedro Luengo Gutiérrez added an answer:Is there anybody trying to research on new technologies (artifitial intelligence, drones...) and heritage in Europe?
We are thinking on the next call of Uses of Past and we are seeking different kind of researchers from diferent "heritage disciplines", such as Anthropology, Architecture, Tourism, Languague, Gastronomy, History, Biology...
I know clarin. I was in Amsterdam last March. Thank you very much. Best regards!Following
- Marc Verhaegen added an answer:If the Oragutan-Austraolith theory is correct, which South Asian hominoid was their last common ancestor? Was it Asian or African or European?
Yes, enamel thickness I had tried to answer in my previous answer & in our "aquarboreal" papers (in TREE & see file attached). Most Mio-Pliocene hominoids had thick enamel (arguable as an adaptation to harder foods such as coco or other nuts or hard-shelled invertebrates HSIs, as seen in e.g. capuchins, who e.g. open mangrove oysters with oyster shells, see refs in papers above). Some hominoid spp developed superthick enamel (e.g. Ouranopith, aethiopicus-boisei, robustus), some got (directly or again) thinner enamel (Pan & esp.Gorilla), others kept or re-evolved thick enamel (Homo, Pongo). Generally, AFAICS (see attachment), in hominoids we see thick enamel in omnivores in coastal forests, superthick enamel in herbivores in open wetlands, and thinner enamel in foli-herbivores in tropical forests, but this provisionel impression requires a lot more detailed study.Following
- Ioana Iliescu added an answer:Do you have an articles about the evolutionary value of orgasm in the male and female human?
I'd suggest Daniel Goleman - Social Intelligence (particularly the fourth part of the book). At the end of his book you may find quite an impressive list of further articles and books that might help you in your endeavour. I might as well just give you some hints: David Buss 'Sex Differences in Human Mate Preference: Evolutionary Hypotheses in 37 Cultures' - Behavioural and Brain Sciences 12 (1989), pp. ; 1-49 or Jaak Panksepp - 'Affective Neuroscience: The Foundations of Human and Animal Emotions' (New York: Oxford University Press, 1998). The main idea is related to the chemistry created in the human brain during orgasms (oxytocin, vassoprasin, testosterone, serotonin, etc and their specific roles in keeping two partners together long enough so that they can procreate and raise the children in such a way as they could also apply the same mating rules with confidence in their choices). Helen Fisher also has several books that describe the brain chemistry, the first one that comes into my head is "Why Him, Why Her" and 'Why We Love'.
I hope my feedback doesn't come too late.Following
- Marystella Ramirez added an answer:Is any historian of medicine aware of Descartes and headaches and/or ORL symptomatology?In order to better understand the clinical presentation of this individual.
There is a text, which of the top of my mind I can't remember exactly, relating to pain and how it was connected to the mind. Its more philosophical than medical but has been seen as an precursor of the nervous understanding of disease that was important towards the end of the 18th C, though Descartes was preceeded in this by Oliva de Sabuco.Following
- Marc Verhaegen added an answer:How different do languages need to be before they are considered separate? What is the "taxonomy" of languages?I have zero experience in the field of linguistics, but a paper I am writing now calls for a brief paragraph about using languages as one defining characteristic of a different cultural group. Can someone please suggest some good papers that discuss how different languages need to be before they are a different dialect, a different language altogether, and any other distinctions that I may be unaware of. I assume that this is an ongoing discussion, and that like defining a species, sub-species, etc., there is no set answer but that it depends which school of thought you want to prescribe to. I donʻt need an answer (and I donʻt think there is an "answer") to the question, but some sources that explore the theoretical aspects of the question would be very helpful.
A language can IMO best be considered to be (a group of) mutually understandable speeches & dialects. Different countries, however, often call their own dialect a language (Scandinavian, Serbo-Kroatian, Szecho-Slovak), although Dutch & Belgian Nederlands (together 6 dialect groups) are the same (written) language (Dutch). Letzeburgian is usu.considered to be a different language from German (Deutsch), although the Luxemburg dialect doesn't differ much from the neighbouring German dialect. Dialects can understand each other with a bit difficulty, e.g. Afrikaans & Dutch are usu.considered to be different languages, although they were written the same until the 1920s IIRC. I can understand written Afrikaans with little effort, but have serious difficulties in following 2 Afrikaners talking to each other. Dutch & Frisian are clearly different languages. Portuguese (European & Brazilian), Spanish (Castilian & Hispano-American), Catalan, Provinçal, French, Italian (incl. Sardinian?) & Rumenian can be considered different languages (although Catalan & Provinçal are often considered to be "only" dialects). The 3 Walloon dialects (have difficulties understanding each other) are considered to be French dialects. Languages sometimes change very rapidly (wars, invasions, migrations), sometimes very slowly (church Latin). I read that Icelandic children can read texts about 800 years old, but in Dutch this is totally impossible. IOW, the difference between language & dialect is political, subjective & gradual.Following
- Iago Urgorri added an answer:Can someone suggest publications related to the Nabataean in Petra?Petra Archaeological Park (PAP)
The region’s most important resource is the Petra Archaeological Park, which is one of the world’s richest and largest archaeological parks. Due to its outstanding universal value, it became a UNESCO World Heritage site in 1986. The dramatic Nabataean and Hellenistic rock-cut temple and tombs (approached by a natural winding rocky cleft, the Siq, which is the main entrance from the east to a once extensive trading city) represent a unique artistic achievement. They are masterpieces of a lost city that has fascinated visitors since the early 19th century. The entrance approach and the settlement itself were made possible by the creative genius of the extensive water collection, distribution and storage system of the Nabataean people.
The Cultural Space of the Bedu in Petra and Wadi Rum was inscribed in 2008 on the UNESCO Intangible Cultural Heritage List of Humanity. Some families of Bedu tribes – namely from the Bidoul, the Ammaariin and the Sa’idiyyiin – continue to use the Nabataean water collection system and caves near Petra. The Bedu communities inhabiting this area keep a traditional pastoral culture and related skills alive. The Bedu of Petra and Wadi Rum have preserved specific knowledge related to flora and fauna of the area, traditional medicine, camel husbandry, tent-making, craftsmanship, as well as trekking and climbing skills. The monuments of the Petra World Heritage site are subject to ongoing erosion due to wind and rain, exacerbated by windblown sand due to reduced ground cover. They are also vulnerable to flash flooding along Wadi Musa through the winding gorge (Siq) if the Nabataean diversion system is not continually maintained. Moreover, the property is under pressure from tourism, which has increased twofold during the last 10 years, particularly at congestion points such as the Siq. In 2010 the total visitor number of the PAP has reached 909.474 visitors, which is coming close to the maximum carrying capacity of the park, currently estimated by UNESCO at about 1.26 million (UNESCO, 1994). The region is also vulnerable to the infrastructure needs (e.g. electricity, sewage treatment, transportation) of local communities.
I think that you should to see this web, which have a bit about all.
- Sujay Rao Mandavilli added an answer:What should be role of human science to deal with the emergent contemporary issues, which have local, regional as well as global implications?The unique adaptive strategy and cultural space of diverse tribal communities has gained huge research attention across the world owing to complexities of the issues related to their bio-cultural diversities, ethnicity, historicity, response to state policies and ongoing negotiation processes in a globalise world. Depending on their exposure to the forces of change and intricate link to the wider socio-political realities of life these issues have accelerated the process of transition/transformation among the diverse tribal population. In view these facts and circumstances, what should be role of human science and other related disciplines to deal with the emergent contemporary issues, which have local, regional as well as global implications?
I don't have the exact answer, but go through all my publications on research gate. They should have many answersFollowing
- Kizilkaya Mustafa added an answer:Does anyone know some literature about teaching in the hunter-gatherer context?
It can involve teaching, learning, imitation, emulation, demonstration, etc...
Hi How are you, Ma'am
I know how to help youFollowing
- Memory Malibha-Pinchbeck added an answer:How did people in urban marginality make their livelihood and history, in Kampala, Uganda?
In anthropological perspectives, I am particularly interested in marginality in the urban settings in Africa. I have already done on it from the historical perspectives, on sanitation and public health in colonial Africa.
It sounds like you'll also need to look at the political and social restrictions of that society to help you determine what options such marginalised individuals had economically? Did they have access to education, healthcare? What resources could they access and afford to access? If this is colonial Africa there should be a lot of biographical data?Following
- Francesco Spagna added an answer:Does anyone know of studies on the concept of Infinite from an anthropological point of view?
Metaphysical conceptions of the Infinite in particular cultures or in a cross-cultural perspective; interdisciplinary studies on this theme, between Philosophy and Cultural Anthropology.
Thank you Christopher for your answer and your poem that reminds me William BlakeFollowing
- Rahimi Ali added an answer:What are the key barriers in reaching men for health promotion (on any health subject)?For any health education outreach activity, how does one provide exposure to both men and women, especially those in low resource settings?
ignorance , lack of knowledge, taboos, physical pleasure, media and states' tendency and policies of hiding realities of health issues , wrong stereotypical macho and patriarchal images of strength, power and controlFollowing
- Karl Schwerin added an answer:Has anyone studied the history of okra from Africa to South America?
I am trying to look at how the African diaspora brought African food items to the new world.
see the current issue of American Scientist (July-August 2015): "African Names for American Plants," by Tinde R. van Andel (pp. 268-275, and especially the sidebar on p. 271)Following
- Michael Bletzer added an answer:Hello, is anyone on here engaged in, or aware of, archaeological research on reducción- or congregación-type mission settlements in Latin America?
My primary interest is in the material record of 16th/17th-century settlements that were abandoned under reducción/congregación policies, especially in Nueva España (Mexico). I'm working on what was very likely a "reduced-abandoned" pueblo in New Mexico in the 1620s/30s and would like to compare material patterns of similar abandonments from a wider area. Gracias mil for any information you may have.
Thanks everyone, for all the suggestions. I think they will keep me occupied for some time :-)
In the New Mexican case I've been referring to, the particular circumstances of a reducción-type abandonment are only vaguely alluded to in the historical record. The proximity of a known Franciscan mission pueblo, however, provides a significant clue as to what may have happened to the neighboring pueblos (as does the ceramic chronology).
To test this hypothesis versus other possible abandonment scenarios, what is needed are extensive abandonment deposits. Unfortunately, for New Mexico such archaeological records really exist only for pre-contact pueblos. Folks like M. Schiffer, C. Cameron, M. Stevenson, however, have provided a theoretical framework that allows one to identify a range of abandonment conditions and their corresponding material patterns.
Question for me now is, how does the abandonment pattern from "my" pueblo stack up against other sites that are known or suspected to have been "reduced" as the result of a Spanish mission settlement. I haven't yet really seen any mission-period studies that focus on abandonment deposits to the extent necessary for addressing the issue of reducción.
Hopefully I'll be able to find something going over all your suggestions. Thanks again!Following
- Mohan Bairwa added an answer:What are the various scales available to find the socio-economic status of populations residing in India or south east Asia?How good are they to use now (2014-2015)
Hmmm Binu, two things need to remember, most importantly it can be used only for urban population; second, it needs to be updated on the basis of Consumer Prices Index (CPI) for the particular year or month.
Dear Knipe, Kuppuswamy scale based dynamic determinants, therefore, it is not affected by static assets. It depends on education, occupation, and income.Following
- Santiago Muñoz Arbeláez added an answer:Can you recommend any articles on "Anthropology in/of the Amazon"?
I am especially interested in the Brasilian part of the Amazon, but hints on the neighbouring countries are welcome as well. Thank you.
Eduardo Viveiros de Castro and Philippe DescolaFollowing
- Aashish Basnet added an answer:What is the verge of Pragmatic Anthropology that sets the so called Derrida's notion to Deconstruction?
Rahimi Ali thanx for ur reply still thinkin over ur answerFollowing
- Jimmy Petit added an answer:How can I define the mid-diaphysis in unfused human long bones?
To calculate the platymeric and platybrachial indexes, I need to observe the antero-posterior and medio-lateral diameter of the femur and the humerus. How can I determine the mid-diaphysis in bones without epiphysis?
Thank you all for your answers. Initially i would take the mid-shaft measurement of the description of Tim White (Human Osteology), but it seems more reasonable to follow the Buikstra & Ubelaker (1994) even if they don't develop the methodology for unfused long bones.Following
- Anne Savage added an answer:Who should I read for postmodern anthropology? Or applications of postmodernist theory to anthropology?
Where will I find readings in anthropology which apply postmodern critical theory?
I'd like to thank everyone for their answers, which also lay out different contexts for both the question and the wide rang3 of answers.Following
Any and everything anthropological.