Science topics: Anthropology
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Anthropology is an any and everything anthropological.
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I'm looking for works in anthropology and/or sociology that examine these concepts, where they're distinct, and where they overlap. Quite a bit has obviously been published on both race and ethnicity, so I'm having a little trouble finding particular important works on this subject.
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Race: The Power of an Illusion" (Documentary Series) This documentary series challenges the concept of race as a biological reality and explores its social construction. It's a valuable resource for understanding the historical development of racial categories. "Ethnicity without Groups" by Rogers Brubaker Brubaker's work examines the fluid and situational nature of ethnicity, arguing that it is not always tied to fixed, bounded groups. This challenges traditional notions of ethnicity and contributes to the understanding of its relationship with race. "Race and Ethnicity: The Key Concepts" by Amy Ansell This book provides an overview of the key concepts in race and ethnicity studies, exploring their historical development and contemporary significance. It's a good starting point for those looking to understand the nuances and overlaps. "Racial and Ethnic Relations" by Joe R. Feagin and Clairece Booher Feagin This comprehensive textbook covers a wide range of topics related to race and ethnicity. It explores their social construction, historical development, and the intersectionality of race, ethnicity, class, and gender. "The Ethnic Phenomenon" by Pierre L. Van den Berghe Van den Berghe's work provides a sociobiological perspective on ethnicity, examining how it relates to competition for resources and group survival. While controversial, it offers a different angle on the understanding of ethnicity. "Race, Ethnicity, and Sexuality: Intimate Intersections, Forbidden Frontiers" edited by Joane Nagel This edited volume explores the intersections of race, ethnicity, and sexuality. It addresses how these categories intersect and shape individuals' experiences and identities. "Racial Formation in the United States" by Michael Omi and Howard Winant This classic work explores the concept of racial formation, arguing that race is a dynamic and socially constructed process. It's influential in understanding the intersectionality of race with other social categories. "Ethnicity: Theory and Experience" by Nathan Glazer and Daniel P. Moynihan Glazer and Moynihan examine the concept of ethnicity, discussing its theoretical foundations and practical manifestations. The book is a thoughtful exploration of how ethnicity operates in diverse societies. These works should provide a solid foundation for understanding the distinctions and overlaps between race and ethnicity, offering various perspectives from both anthropological and sociological standpoints.
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How misleading is the recorded history of music?
The historians normally recorded positive historical events of the powerful kings. What musical events did happen among ordinary people that we know nothing about? To what extent have the victorious nations hidden the music of the defeated nations?
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We will probably never know with enough certainty because of the lack of data. One example would be the music of the native cultures in Mexico, firstly because it was more of an oral tradition, and secondly because there's little to none physical register of the musical practices of these people
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medical anthropology, an essay of 2000-2500 words.
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Dear Bridget,
It isn't clear whether you have written or are commenting on a 2,000-2,500 word essay already (if so, please post the link) or whether you are just seeking commentary for a school assignment (so please be clear).
If you are honestly looking at this issue, you are touching on an important question in disciplinary boundaries and questions and how disciplines are supposed to work to protect human survival, health and well-being but currently fail to do, and I'm happy to kick this off with a pithy comment, as an applied anthropologist and scholar who has worked globally for 30+ years and who has also published works on how to evaluate and improve and protect disciplines and sub-disciplines (you can find some of my recent indicators for distinguishing academic fads and for structuring disciplines -- look at my piece on "Law and Development" with my indicator, and "Returning Discipline to the Discipline" in Anthropology, on ResearchGate as well as my works on education and applications and methods, particularly in experiential education/ field social science).
Medical Anthropology today is really a euphemism for "Cross Cultural Public Health" and is one of the opportunistic bridges that Anthropology has created to try to create relevance by grabbing on to existing applied and interdisciplinary fields like Public Health and adding something that is "cross cultural" but that doesn't answer the applied health questions that are key to anthropology like cultural sustainability, cultural restoration, cultural protections (understanding and eliminating war and genocide, that are key public health issues with huge implications).
So, do we need, "Cross Cultural Public Health"? YES, in the applied field/ sub-discipline of public health. What exists in this area today in Anthropology isn't the real discipline of Anthropology. It is Public Health and it belongs there. Anthropology needs to be doing what the discipline was designed for; to protect cultures, peace and rights in ways that have a much greater impact on health but that Anthropologists today are politically afraid to do or do not even think about given how the discipline is being gutted (no longer a social science with social science applications but an humanities that just brings a few cross cultural skills into remaining established applied sciences and social sciences).
Best,
David Lempert, Ph.D., J.D., M.B.A., E.D. (Hon.)
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I am starting a discussion on the PowerPoint which I prepared for the Talk held on 12th August 2023 at the Roundtable Session in World Anthropology Congress – WAC - GLOBAL PEACE, DEVELOPMENT AND THE CHALLENGES OF CONTEMPORARY TRANSFORMATIONS AND ALTERNATIVE PLANETARY FUTURES: TOWARDS A NEW ANTHROPOLOGY AND PHILOSOPHY OF WORLD SPHERES. The title of the talk was: “Gandhi and Gita”. I am going to publish a text which takes elements from the PowerPoint.
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Dear Professor Yadav,
I thank you very much for your message and your information.
I can send the document to a private address.
I am trying now to send you the document through ResearchGate. I hope it functions.
Yours sincerely,
Gianluigi Segalerba
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Is there a special reason, why the term "superficial cervical ansa" (Ansa cervicalis superficialis) was removed from official anatomical terminology?
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David J Daegling oddly it seems to be missing nearly all the sesamoid bones!
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Liminality was originally developed from ethnographic analysis of rites of passage, specifically related to spirituality. How does this translate to health education?
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Liminal transition is a term used to describe the psychological process of transitioning across boundaries and borders. It is associated with ambiguity, loss of former structural ties and disorientation
In healthcare, liminal transition can be applied to the experiences of patients who are transitioning between different stages of care or different healthcare providers. For example, patients who are discharged from the hospital and are transitioning back to their home environment may experience liminal transition.
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For some David with his hurling stone was clever, for others he did not act according to the implicit rules.
Hedge behavior - an externalization of negative entropies not in compliance with implicit ethics, usually performed by the weaker party.
What impact do culture and education have on conduct with less hedge behavior?
Happy about thoughts and research.
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لابد من ربط القيم والسلوكيات والأخلاق بخالق العالم حتى تثمر تلك القيم والأخلاق
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Any source/s to refer to on identifying methodological gaps/methodology gaps in research?
Please mention the links.
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A methodological gap refers to a deficiency or inadequacy in the research methods or approach used in a particular study or field. Identifying a methodological gap involves recognizing a limitation or area for improvement in the methodology employed. Here are some steps to help you identify a methodological gap:
  1. Understand the research context: Familiarize yourself with the subject area and the specific research topic of interest. Gain a clear understanding of the existing literature, theories, and methodologies commonly employed in the field.
  2. Review previous studies: Conduct a comprehensive review of relevant literature and examine previous studies that have addressed similar research questions or topics. Look for common trends, methodologies, and approaches used in these studies.
  3. Identify limitations or gaps: Analyze the existing literature critically and identify any limitations or gaps in the methodologies used. Consider factors such as sample size, research design, data collection methods, data analysis techniques, or theoretical frameworks employed. Look for areas where the methods used may have restricted the study's scope, validity, generalizability, or reliability.
  4. Evaluate research objectives and questions: Assess the research objectives and questions of the study you are examining or conducting. Determine if the selected methodology adequately addresses these objectives and research questions. Look for areas where the current methodology may fall short in providing a comprehensive understanding or solution.
  5. Consider alternative approaches: Explore alternative methodologies that could potentially address the identified limitations or gaps. Consider different research designs, data collection techniques, statistical analyses, or theoretical frameworks that may offer more robust or nuanced results. Assess whether these alternative approaches would better align with the research objectives and questions.
  6. Consult with experts: Seek the input of experts or researchers in the field. Engage in discussions or collaborate with colleagues who have expertise in the specific research area to gain their insights and perspectives on potential methodological gaps. They may provide valuable feedback or suggest alternative methodologies.
  7. Justify the identified gap: Once you have identified a methodological gap, it is important to provide a rationale for why the gap exists and why addressing it is necessary. Clearly articulate the limitations or deficiencies in the current methodology and explain how rectifying the gap would enhance the validity, reliability, or overall quality of the research. Source Chat GPT Retrieved 24/5/2023
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NB: Of course during so many years there may be some minimal mutations, which doesn't change main identical resemblance of Y-chromosomes of fathers and their sons...
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How do you know which x chromosome? of her father or her mother !
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What if we never knew that plant has life. What would be the difference with and without this discovery of plants as living entity in Philosophy. What may Sir Jagadish Chandra Bose conclude about chatbot.
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Plants can be destructive too. For example, an invasive plant species may be introduced by seeds in bird droppings with the result that a waterway may become choked off. Or an invasive plant may force out a native species that provided better protection against erosion. Such possibilities could have deleterious effects on local ecosystems.
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This question seeks to determine how art connects with society. Comments and forwarded studies, art exhibits, plays, music, literature, all have roles to play in this. Please add your thoughts.
Gloria McMillan
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Art & society remain the companion of each other.Society consists of members of different contributed action joining with the art ,language , & in case sometime the interest of nature . It is in this line the performance & the creation of art remain directly connected with the society .
It is the art only beautify the nature & environment of the society for every nature of human beings for every part of the nation .
It is in this line some years back I have expressed my views regarding the subject ''Art in the nature of divinity which I submit herewith for your kind information '' Arts joining with the spirituality may contribute a pleasurable environment for his working to the people of the society & also far away with his creation for the surrounding areas of distance.
This is my personal opinion
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Anthropology seeks to “think about and understand the unity of man through the diversity of cultures”. It is at the crossroads between the various human and natural sciences, which studies the human being and human groups in all their aspects, both physical (anatomical, biological, morphological, physiological, evolutionary, etc.) and cultural. (social, religious, linguistic, psychological, geographical, etc.). So let's think about the steps of good anthropological research
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Considering the need to focus on particulars of this broad topic, addressing psychological issues first would allow top-down analysis of any of the other perspectives.
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Dear Thomas,
yes, the brain's internal energy arises from the quantum statistical washout at a higher scale. My proposal is that negentropic entanglement binds the information (intrinsic) into a structure that is labile or dynamic originating at the molecular to the whole brain and reflecting a consciousness code that is decoded by EM dipoles in brains.
This algorithm can be reproduced in machines.
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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?
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AS CHUMANAS DÃO APORTE, TEORIAS EXPLICATIVAS, MÉTODOS DE CHEGAR A UMA PESSOA, UMA TRIBO, DADOS ESTATÍSTICOS TAMBÉM SERÃO NECESSÁRIOS, DEPENDENDO DAS PESQUISAS, MAS MUITO VEM DE SUA EXPERIÊNCIA EM CADA CASO PARTICULAR. COM OU SEM CSOCIAL, DEPOIS DE DOIS ANOS ACOMPANHANDO UMA TRIBO, VOCÊ, SEM CHUMANAS, JÁ TEM MUITO A DIZER QUE INTERESSE AO MUNDO A DEMAIS PESQUISADORES E A PROPOR POLÍTICAS DE GOVERNO PARA LIDAR COM PRESERVASÇÕES DE POVOS, ETNIAS, TRIBOS, RSERVAS, FLORESTAS. A IMPORTÂNCIA DE UMA TRIBO PARA A PRESRVAÇÃO DE TRECHOS DA AMAZÔNIA, PODE SER COMPROVADA POR AUTORES QUE ENTENDEM DO TEMA, E PODE SER UMA IMPORTÂNCIA QUE SÓ APARECE SE UM PESQUISADOR DE CHUMANAS VÁ LÁ, VEJA, ENTREVISTE, CONVERSE, DESCUBRA, FILME.... O TRABALHO É SEU, A ANÁLISE É SUA, MAS FOI NAS CSOCIAIS E HUMANAS QUE VC APRENDEU A SER PESQUISADOR... A ANALISAR SEJA QUE TEMA FOR, COM OLHOS DE UMA PESSOA CRÍTICA E NÃO UM "QUALQUER". SORTE, ABS ANDRÉ VALÉRIO SALES
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Hi frds,
How did societies claim and safeguard territory in pre-bronze societies?
Which codes played a role?
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To Jens: I would add beyond "our Middle Ages" also "our" transatlantic colonization. The use of all mentioned means for the purpose is daily demonstrated, for example in the current territories of Ukraine and Syria. Other means are deportation, the mass introduction, nonviolent or forcefully imposed, of settlers, a contrasting religion, burial rite, dress code, hair style and/or language. Demarcation of territorial claims takes the shape of widely visible religious buildings/symbols, cemeteries/graves and creation of contiguous soundscapes (e.g. drums, bell towers).
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In most contexts, the terms alternative medicine, complementary medicine, integrative medicine, holistic medicine, natural medicine, and unconventional medicine are almost synonymous.
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Yes. Naturopathy and phytopharmacology, for example, make great sense, especially as balancing treatments and therapies.
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Striking to see this evolutionary step in comparison to other species.
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You'll find mother-infant kisses across various primates! An obvious reason is that monkeys, and apes in particular, have fleshy lips they may also use for e.g., object manipulation (see Iwasaki et al. 2019). You may also be interested in the work on comparative lip microanatomy by Rogers et al. (2009).
The reason why humans don't lick their infants, however, likely involves the transition away from the ancestral chimpanzee-like tongue, which has more degrees of freedom outside the oral cavity - as opposed to ours, which has more degrees of freedom inside the oral cavity (Takemoto, 2008). In general, human evolution has de-emphasized the tongue in object manipulation (and emphasized it in articulation, i.e., speech). This transition may have been fascilitated by changes in diet, the introduction of which largely coincides with substantial changes to facial anatomy in the homo fossil record (Wrangham, 2009; Lieberman, 2011), and technological innovation of tools as indicative of greater capacities of planning (Osvath & Gärdenfors, 2005) and as a further de-emphasis of oral anatomy in object manipulation.
Refs:
-Iwasaki, S. I., Yoshimura, K., Shindo, J., & Kageyama, I. (2019). Comparative morphology of the primate tongue. Annals of Anatomy-Anatomischer Anzeiger, 223, 19-31.
-Lieberman, D. (2011). The evolution of the human head. Harvard University Press.
-Osvath, M., & Gärdenfors, P. (2005). Oldowan culture and the evolution of anticipatory cognition. Lund University Cognitive Studies, 122, 1-16.
-Rogers, C. R., Mooney, M. P., Smith, T. D., Weinberg, S. M., Waller, B. M., Parr, L. A., ... & Burrows, A. M. (2009). Comparative microanatomy of the orbicularis oris muscle between chimpanzees and humans: evolutionary divergence of lip function. Journal of anatomy, 214(1), 36-44.
-Takemoto, H. (2008). Morphological analyses and 3D modeling of the tongue musculature of the chimpanzee (Pan troglodytes). American Journal of Primatology: Official Journal of the American Society of Primatologists, 70(10), 966-975.
-Wrangham, R. (2009). Catching fire: how cooking made us human. Basic books.
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Curious to learn whether Nanderthaler had specific pack strategies in claiming new territories during expansionist moves. What were their comparative advantages in their expansionist period?
What were the decisive reasons for a substitution regime and not coopetition in conjunction with Homo sapiens?
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How have you concluded that genus homo hominins had "pack strategies"? When was the "expansionist period" of homo neanderthalensis you are talking about, and with which other archaic humans do you want to compare them: homo erectus, homo heidelbergensis, or some other group? What do you mean by "substitution regime" (I assume you mean substitution by homo sapiens since homo neanderthalensis became extinct)? There are many possible reasons for neanderthalensis extinction, including changes in climate, competition with anatomically modern humans, and, possibly, neanderthalensis lacking specific capabilities for adaptation that modern humans had. I think it is most likely that all of those factors operated to various degrees at different times and in different locations.
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Cherish your feedback.
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Unfortunately, there is no definitive answer to this question as it depends on a variety of factors. However, research has suggested that impulsivity is more common among younger people, males, those with lower educational attainment, and those with a cultural background that encourages risk-taking.
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As tourism grows and tourists come to dominate public spaces, the value/use of those spaces to native-born populations is shifting. This is a rather new topic for me, but looking for resources that will address the changes and how the status of localities shifts as they are rendered public for tourists but of limited use/access by native born. Thanks!
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Hi Jeff
You probably already know Walter Little's work but it is very much on that topic, eg his book: Little, Walter E. Mayas in the Marketplace: Tourism, Globalization, and Cultural Identity. University of Texas Press, 2010.
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Hi frds,
As Homo sapiens seem to like leveraging themselves and claiming territory, wondering whether there is a historical index for Homo sapiens leverage.
Speech, rituals, clothes, fashion, bigger families, clanism, rank, grave codes, metallurgy, cultural codes, apparel, animals, weapons, mobility devices, wealth, media, tech, AI, etc.......
Some sort of lin/exp. function and research throughout Homo sapiens history research available somewhere? Where is the disruptive limit?
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Regarding of the country where I live, Colombia:
The biodiversity of the Colombian ethnic communities are intertwined with the life and culture of the people. Indigenous worldviews and traditions are full of references, symbols and meanings related to species and biological process
The territory has its mysteries and these are reflected in their clothing, where the myths of each ethnic group create a narrative that connects the spaces with the culture of its members.
Some examples can be seen in the costumes of the groups from Amazon, the Wayuu from La Guajira and the Inga from Putumayo, which not only protect and adorn their bodies, but also transmit their magic and power through different rituals.
For the indigenous communities, the costume represents an identity and communicative aspect, as can be seen in the clothing of the community of the Amazon who use the bark of the trees (Yanchama) which they decorate with vegetable dyes, as well as palm and leaf fringes. The outfit is accompanied by wooden masks, necklaces and crowns adorned with feathers, which makes this costume impressively original, creating a luxurious and powerful outfit representing the spirits of nature.
Weaving has always accompanied the communities since the trade is seen as a form of learning and transmission of knowledge. A large number of mythical stories arose from this that refer to this activity as a teaching of supernatural beings.
This is the case of the Wayuu people, where weaving is one of their traditional myths in which the Walekeru spider taught the people how to weave.
Colombia has hosted communities with very different cultural practices such as those of the Inga community, who carry out different carnivals where dance, song and costume are the protagonists and loom techniques, color and cotton are the plot that narrates the development of the lifetime.
A multi-ethnic and multicultural country like Colombia that is related ton ature, culture and current society generates important knowledge for the world through the power of clothing.
To understand the rich symbolism of the costumes of Colombian ethnic groups, semiotics will be used. As a science that studies the social and cultural phenomena of significance through the sign processes that manifest them, semiotics is the ideal tool to interpret the meaning of the colorful designs present in indigenous fabrics.
According to the National Organization of Indigenous People of Colombia (ONIC, 2018), of the 87 ethnic groups recognized by the Colombian State, approximately 20 work textiles using very old techniques and a complex symbolism in their designs, establishing their own code whose meaning is exclusive to these indigenous communities.
Textiles were the main means of communication in the pre-Hispanic cultural context, used to transmit ideas, formalize social relations or establish political and religious positions within the American ethnic groups, both Colombian and the Andes in general.
The textiles also offer important information about their particular cosmogonies, about how these populations conceptualized the universe and organized the elements that make it up.
Constituents of an authentic semiotic system, such codes of expression whose support is the textile products used in clothing and other elements of clothing come from the period before the Spanish Conquest, but survived through the centuries reaching the present, after the periods of colonization and independence.
These are iconic-indicative signs of status, ethnicity, profession, sex or age according to the conventions of their people and their culture. In the indigenous cultural context, weaving is not only a human activity but also becomes an integral experience of life; it is a thought that interconnects the environment and nature, with the physical and spiritual needs of man, responding to a feeling and a basic reason for survival since it is useful not only to dress and protect oneself from the elements but also to dream and share with others.
The conservation of indigenous fabrics and motifs throughout the centuries has allowed the transmission of that ancestral artisanal knowledge and of those symbolic-ritual codes that maintain their validity today.
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At the continental level, what did the spatial footprint of African trade routes look like before colonialisation?
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Not only did pre-colonial trade occur but some manufacturing also took place and so traders engaged in the sale of manufactured products. Ancient Africa traded in tobacco, gold, copper, spices, ebony, ivory, and skins.
(citation from source).
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People in pre-colonial Africa were engaged in hunting and gathering, agriculture, mining and simple manufacturing. Agriculture involved most people, so the chapter looks mainly at farming activities. The chapter explains that farmers in those days faced two big challenges: a hostile environment and scarcity of labour.
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The very earliest evidence of African trade is described by Herodotus (c. 484-425BC) who wrote of the trade across the Sahara; a trade recorded in rock paintings dating from 10,000BC.
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In most parts of Africa before 1500, societies had become highly developed in terms of their own histories. They often had complex systems of participatory government, or were established powerful states that covered large territories and had extensive regional and international links.
The Transatlantic Slave trade not only distorted Africa’s economic development it also distorted views of the history and importance of the African continent itself. It is only in the last fifty years that it has been possible to redress this distortion and to begin to re-establish Africa’s rightful place in world history.
The African continent is now recognised as the birthplace of humanity and the cradle of civilization. We still marvel at the great achievements of Kemet, or Ancient Egypt, for example, one of the most notable of the early African civilizations, which first developed in the Nile valley over 5000 years ago.
(Citation from:
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The main items traded were gold and salt. The gold mines of West Africa provided great wealth to West African Empires such as Ghana and Mali. Other items that were commonly traded included ivory, kola nuts, cloth, slaves, metal goods, and beads.
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Simple conclusion:
Colonization brought a full disruption of Africa‘s traditional trade and routes.
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Hi frds,
What is the autocorrelation of family background to having the same amount of children.
E.g.:
Do parents from big families also raise big families?
No sisters or brothers implies higher likelihood of only one child?
Would be quite interesting as a human kills 7000 animals in a lifetime.
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Yes
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Scooping through the world, seeing so many sadistic people around, lacking ethical boundaries with terrible knock-on effects. Language systems are also full of sadistic structures. Wars, genocides, etc. treatment of fellow species. Killing seems to unite this breed of people.
What is the psychological root of this? Which factors play a role? Age? Gender? Expansionism? Religious subcode? Socialization? Leaving the comfort zone? Culture? Hormones? Education?
Cherish your explanation.
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Nacisticism, complex of inferiority, revenge, lack of social sensibility, egocentrism, biological predispositions, and frustration are some of the factors underlying the sad reality of sadism. We are too far from a harmonious world, which is a disgrace.
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yes
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I've been doing anthropological fieldwork since 2014 but it was until 2019 that a female professor in my master's program took all the women in the class and talk to us about doing fieldwork as women.
She told us that this is a very important topic for us because out there, far from our comfort zone, there is a lot of danger from people who still think about women as sub-humans.
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Revered Universidad Nacional Autono,
Your lady Professor has suggested good idea to you that is absolutely true in the sense that some of the people in the community will not allow the outsiders like Village officials, development practitioners and NGOs to enter into their villages.
The main objective is to lead life without external sources of knowledge and inputs to grow for the future. They want to be independent but not to be country by others.
In Anthropological survey needs the confidence building exercises with the community people before collecting the qualitative data.
It is true that these people are very primitive, follow their own language, food habits, dressing style, attitude, cultural and traditional indigenous behavior have made them to be strong enough to sustain their life without any harmful challenges.
They are thinking that these outsiders may change their minds, practice, life styles and break the indigenous system in the hills, villages, remote settings etc.
Unless proper good rapport with these indigenous people that you cannot collect the data easily.
Regards
Senapathy
Ethiopia
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Hi frds,
Some societies are socialized with hunting pack code and rank throughout the institutions. Is it possible to substitute this code in a lifetime?
Cherish your feedback.
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From a sociological perspective, I would say that socialization is a process that passes on cultural and normative rules between generations of a society and diverse sub-groups. How and what socialization means in detail, which cultivating effects this may have, is different.
If, however, as in the case of the question raised, this hierarchical thinking in terms of the pack is an effect of socialization, then there can of course also be other forms of socialization that are less hierarchical. Feminist researchers have been dealing with questions of alternative modes of socialization, de-hierarchizations, other cultivations, etc. for decades. The fundamental feminist critique of patriarchal structures concerns, among other things, such hierarchizing questions and structures.
Furthermore, the statement "some societies" points out that there are other societies where this is not the case. In this respect, the question would be, what do these other societies and cultures do differently? Where are the differences and why?
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Hi frds,
As the dichotomy of hunter-gatherer was before the building of religions and cultural hubs, cherish your research or input about how you would rate the big religions and cultural hubs? Hunter vs. Gatherer?
Buddhism, a gatherer culture. How about Confucianism, more hunter or gatherer? The Abrahamic Religions, more hunters?
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In the Abrahamic faiths there appears to be a constant tension between herders (sheep, camels, goats etc) and farmers. Shepherding is a constant theological theme (as an image of God) in both Judaism and Christianity. See the tension expressed between Cain and Abel (shepherd) as told in the story recorded in the Jewish/Christian Book of Genesis
Not sure we can call either group as being a hunter one
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Many people say time flows quicker and quicker. To some extent it is just the matter of getting older - one year for a fifty-years old is only 2% of their life and for a twenty-year old - 5%. Another aspect is our cognitive processes change, we get used to many stimuli so do not experience the present moment so intensively as children. But maybe our life is getting faster and faster (due to all the machines and equipments which are to make our life more comfortable but on the other hand need servicing, caring etc.) and we are expected to work faster or produce more and that is why we have no time left to notice or feel the time flow itself. Is an hour something less for you now than it used to be? Is this acceleration and inflation the social phenomenon (not only individual and cognitive)?
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@ Agnieszka Kolodziej-Durnas
I can't answer your question.
I only know that today the symptoms of my illness have subsided, breathing is better, the temperature has dropped and the pain has eased. And - time is accelerating :)
Generally:
I had in mind the connection between experiencing the flow of time and the feeling of satisfaction - both short-term (saturation of current needs) and long-term (well-being).
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Many behaviroal have been found to spread interpersonally through social networks in manner to infectious disease.Novel theortical framwork to study these phenomena is SISa pain model e.g Obesity and framingham heart study network,more detailed in the attached ref.
https://www.nim.>pmc
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Spanish Flu pandemic of 1918_19 was caused by highly virulent Infuenza A subtype H1 N1 viruses that infected,more detailed in the attached ref.
Sciencedirect.comb/top.
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Happy for a list of reasons.
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¿De cual gente hablan?
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Hi frds,
as Egypt was already aware of the reach and power of a single god and given the power and control of Egypt and Mesopotamia, wondering why a lasting world religion did not pop up there, which could be exported.
How come from a game theoretical point of view that the outlier religions took over the cores of power just like for example Rome too?
Agnostic perspective, which may be wrong.
Cherish your explanations.
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Hi Thomas, perhaps you should allow a little more long-term influence to Mesopotamian beliefs than you are. Consider the multiple similarities between the reported life of Gilgamesh and that of Jesus of Nazareth. For example, they both have a God as a parent and end up being worshipped as a God themselves.
Note: I refer specifically to the relatively new translation of the Epic of Gilgamesh by Benjamin R. Foster.
Best
James
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Hi frds,
given the outstanding symbolic nature of the shepherd's crook, I would like to learn more how the narrative has made it, contested by shining crowns, necklaces, rings, and the sickle.
How has its original natural function and purpose evolved?
Cherish your ideas.
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The idea of the shepherd as the guide and guard of human groups long predates Christianity, and Judaism. It can be found in early Mesopotamian cities, where it clearly came from. The city was the pen, the people the flock, the king the shepherd.
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Donald Davidson began his famous article, Truth Rehabilitated, by lowering the expectations of those who regard the concept of truth as a too venerable concept:
"Before it could come to seem worthwhile to debunk truth, it was necessary to represent truth as something greater than it is, or to endow it with powers it does not have" (2005, p. 4).
Something similar happened in Kant's answer to the skeptic about pure reason. The author coordinated his defense to a lowering of the dogmatist's expectations. For him, part of the problem would be to expect acrobatic - or dialectical - metaphysical performances from reason.
In this little discussion that I would like to start, I would like to put the question inside out. The question today is whether too much was lost, if the loss is not too great, when we accept to level pure reason down, so that it doesn't feel too much pressure.
Even among the heirs of transcendental philosophy there is a feeling that certain canonizations of the conceptual apparatus used for knowing and judging are unnecessary mystifications of something far less venerable. This less venerable something has been named in several descriptions of cultural and anthropological formation, but we can summarize it for economic purposes as the presence of man as a problem unto himself.
The inevitable conclusion-which we see confirmed by the essay-is that this skepticism about rational practice is indeed compatible with transcendental philosophy. Kant could not avoid it. The question can be divided into a set of sub-problems: How much can you give the skeptic without taking it all?
... this demystification of immutable rationality, and its exchange for one linked to the historical and human problem, is an obstacle to a vision of strong rationality, which is above mere habit and bias?
The German and French traditions that emerged from the offshoot of Hegelianism led to the dismantling of the instruments of rationality typically associated with the stability of our political regimes. A post-Hegelian tradition that developed through Marx, the Frankfurt School, and later Foucault set out to change our sociological understanding to look less reverently at legal institutions and other great works of "logos" and to observe the microdramaturgies of power that underlie dominant narratives.This all led to frustration for a group of more traditional philosophers, both epistemologists and semanticists, who still saw logic as an independent and unconstructed (a-historical) form of expression of rationality. Even in American or Anglophone traditions this thought found support, as in Richard Rorty. Great thinkers like D.C. Stove attacked Hume, seeing him as perhaps the most dangerous among the founders of this reasoning. As you have noticed, this has led many, at the limit, to question the role of philosophical questions in general, and to raise the suspicion that what appears as "philosophy" at one time is just the superstructural surface of "Reason" legitimazing self-image, hiding a dramaturgy of more “humane”problems. Debate:
I have separated these brief sections from an article I am trying to write to assess the extent to which our plea for a strong conception of rationality is still possible in a perspective necessarily conditioned by the Kantian (postmetaphysical) conception of pure reason. I would be grateful if interested parties could set forth their own interpretation of this state of affairs and how they believe it is possible for reason to defend itself against skeptical attacks, either within a well-defined, unchanging conceptual zone of categories or outside of it, from a historical and changing perspective of rational parameters. I would also be grateful if you would point out to me the limits of the framework I am using for the discussion.
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Philadelphia, PA
Dear Vollet & readers,
your comparison of Davidson to Kant strikes me as quite a stretch.
I would venture that Davidson on "truth" (or perhaps better "truth in a language L") avoids dogmatic philosophy simply by separating truth and talk of truth from dogmatic claims to knowledge of truth --which conflation often creates much of the related confusion. We need have no certainty about great Truths or contentious disputes in order to be comfortable with the concept of truth.
The concept of truth is well established in the semantics for first-order deductive logic--involving claims that are chiefly hypothetical. For example, "If 'p or q' is true, then so is 'p.' Or, "If 'p & q" is true, then so is 'p.'
Or consider the concept of deductive validity of arguments.
An argument, with the premises A1, A2, A3, ...Ax and the conclusion B, is deductively valid if and only if the set of sentences (A1, A2, A3, ...Ax, not-B) is inconsistent, i.e., there is no way for all the sentences of the set to be true together.
For example, consider the argument,
All men are mortal
Socrates is a man
Therefore, Socrates is mortal.
We needn't know whether any of the three sentences is true, in order to know that the argument is deductively valid. That's because the combination of the premises with the negative of the conclusion is inconsistent. It can't be that All men are mortal and Socrates is a man and Socrates is not mortal. We know that the three can't all be true, though we may not know that any of them are true.
The acceptability and usefulness of the concept of truth doesn't depend on answering contentious questions.
H.G. Callaway
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I am interested in recent discussions and reprises of animism in social theory. What is the latest anthropological knowledge of animism? How can it foster a renewal of social theory? Etc.
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This might be of your interest.
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Specifically, I'll be interviewing people in a community where the idea of fluid gender is likely scoffed at by most people. However, I still need to know their self-identified genders, so I have to find a way to ask without also distancing myself from them through the very act of asking. For instance, a participant might not only not believe in gender fluidity but also be insulted that I would even ask because that would imply that I can't tell if they consider themselves to be a woman or a man or something else. For those with experience in this sort of environment, how do you ask the question?
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I understand why the researcher is asking the question about how to ask. This is clear. I am answering from my perspective simply because I, in turn, was asked.
You and him and anybody else are in their perfect right to ask such a question, as would I , when the answer would bear on my research question. That is all I'm saying
And on that note, the far more relevant information would be the individual's sex rather than her/his gender. This of course, from the perspective of my research interests that are biological, adaptive, and economic in broad terms.
I thank you and the original proponent of the question. Honest differences of opinions on these issues enrich us all.
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Dear experts,
as Maslow's hierarchy of needs seems to be quite accepted, I would like to learn more about in which specific layer ethics, such as the 10 commandments of god is most likely incorporated.
Or is it on the contrary a complementary archaic scale sided by potentially some heuristic temporary morality code?
Cherish your expertise.
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I´m sorry to say that although popular, Maslow´s take is deeply flawed. He claims that you need to fulfill a more basic level BEFORE you seek the needs in the next. I´ve triple-checked this. That means that for a sizable part of world´s population, more elevated and spiritual needs will remain out f their reach in their lifetimes. They are nice to have, but a luxury they cannot afford. That is also the flawed approach of the MDGs and the SDGs. See a short piece attached.
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Dear frds,
scooping through the static socio-cultural typology clusters, I would like to learn more about the rigidity between the clusters in an intertemporal context.
How big is the difference between Continental Europe and the USA?
How likely is it that a traditional consumer morphs into an ecologist for example?
Cherish your feedback.
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I guess this is a question about actual social statistics. How prone are people in different parts of the world to change their views. Without having any actual empirical evidence in the form of the statistics you require, I can speculate. The US has a very polarized political scene, and low social mobility. My first guess is therefore that people would be more rigid. But then there are other things that might draw in the other direction. Namely education. Education is a strong form of mental conditioning. While it liberates, it also limits. In addition, the US notions of freedom are often defined as freedom from centrally or federally controlled norms. While Europeans focus on social mobility, economics etc. I am not sure what the sum total of what I am saying is. I am just brainstorming. Best of luck
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Dear frds,
is Maslow's hierarchy of needs a global concept, also empirically proven for e.g. animistic tribes, Buddhism and Hinduism?
Or is it on the contrary shaped by enlightenment, industrialization, and consumerism in the Western hemisphere?
Cherish your expertise.
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While some of the existing schools of thought at the time—such as psychoanalysis and behaviorism—tended to focus on problematic behaviors, Maslow was more interested in learning about what makes people happy and what they do to achieve that aim.
As a humanist, Maslow believed that people have an inborn desire to be self-actualized, that is, to be all they can be. To achieve this ultimate goal, however, a number of more basic needs must be met. This includes the need for food, safety, love, and self-esteem.
Maslow's Hierarchy of Needs (verywellmind.com)
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Dear frds,
how big are the impacts of socialization and socio-cultural typology clusters on the individual formation of the layers in Maslow's hierarchy of needs?
Cherish your feedback.
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Ubuntu sounds useful and interesting to so many of us seeking meaning and connexion in this wacky wild world
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Hi there,
while scooping through the world it is striking to see the different attitudes towards collectivistic ideas, e.g.:
- wearing masks during a pandemic
- the status of animals, plants, and the concept of nature
- the shared long-term thinking
- the applications and limitations of Artificial Intelligence; privatized or institutionalized supervision?
- the management of personal externalities and socialization within the personal ecosystem (provocations, anger, scapegoating, zoom-conferencing, etc.).
between Buddhist-influenced societies and protestant societies. There seems to be even a difference between catholic and protestant societies.
Of course, religion is only one factor in the explanation of collectivistic behavior within a society. Surely the Renaissance and Enlightenment influenced Protestantism too as well as the fit with Capitalism (Max Weber).
Would love to learn more about explanations and some research in sociology, anthropology, psychology, history, philosophy, and theology about this.
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The term used to describe this phenomenon is “Protestant Buddhism” because it resembles many of the key features of Protestant Christianity following the bias of many original scholars of Buddhism. This romantic notion has influenced much of our understanding of Buddhism since the late 19th century.
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Hi frds,
is it true that the Sumerians invented the wheel? Was its original purpose for agriculture or transportation? How long did it take to apply it to warfare?
Cherish your feedback.
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In the oldest known document in Sumerian writing we find "water wheels", and the wheel is recognized to have been invented by the Sumerians during the time of Uruk [c.3100–2900 BC] and was modified for use on the chariot. These wheels were made of three planks held together.
Cf.
"It is generally believed that chariots came into vogue in Mesopotamia around 3500–3000 BC. Called a battle-wagon, the Sumerians yoked wild asses to it as the horse had not been domesticated by then. Subseqently, they developed it into a military vehicle to transport the warrior and his weapons to the battlefield. This, in a way, revolutionized warfare in the ancient world by introducing the element of mobility".
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Hi there,
looking for comparative research regarding the respect for the concept of nature, animals, and plants for the major world religions. Differences between e.g. Abrahamic Religions, Hinduism, Buddhism, Jainism, and other religions seem to be there.
Cherish your insights.
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Concept of Nature in Science and Religion
(PDF) Concept of Nature in Science and Religion (researchgate.net)
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Communication is the key-word for both COVID causes and effects. Consequently, "life will not be the same" for the Social Sciences too. Researchers will soon want to develop a broader vision and new perspectives. This question is an invitation to brainstorm the future of the social paradigm.
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How to establish new theories in the field of digital communication ?
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Do I have a right sense, when I imagine that traditional anthropology which studied 'primitives', is near to biological than to socio-cultural?
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Traditional anthropology, imo, is closely connected to the eminent biological works of Charles Darwin. I would say that ethnography via B. Malinowski, E. Durkheim and W. Wundt brought the turn to the socio-cultural perspective, i.e. the interplay of cultural psychology and material conditions of life.
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Since mental health is the most prominent issue in 21st century. Interdisciplinary approaches might be the prominent and potent field of research. How can we interrelate mental health issues with anthropology with references to anthropology? Are there any established practices followed by certain community and culture?
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Psychological anthropology is the study of psychological topics using anthropological concepts and methods. Among the areas of interest are personal identity, selfhood, subjectivity, memory, consciousness, emotion, motivation, cognition, madness, and mental health.
https://www.oxfordbibliographies.com/view/document/obo-9780199766567/obo-9780199766567-0124.xml A very close relationship is found between anthropology and psychology. Psychology studies the mental creations and behaviors of humans. Anthropology, on the other hand, is a holistic study of humans. There is a comparative study of human behavior and experiences.
Imo, the most exciting intersection is the history of madness, with respect to madness and civilization, e.g. rapid cultural change and mental health.
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What do you mean by anthropology in public sphere? Kindly share your idea(s) about the role of anthropology in global peace and development.
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Robert Borofsky, for one, has invited anthropologists to move beyond the immediate compass of their discipline; illuminate larger social issues; and encourage broad, public conversations with the explicit goal of fostering social change. (Some have criticized Borofsky's concept of "public anthropology", or what this query terms "anthropology in the public sphere", on the ground that "applied anthropology" is already about the application of the methods and theory of anthropology to the analysis and solution of practical problems.) Irrespective, there can be doubt that applied/public anthropology can shine a light on global peace and development, for example by investigating the personal, relational, structural, and cultural dimensions of conflict.
Presentation Learning for Peace
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I'm starting to work in vulnerable communities. I'm interested in instruments and research techniques to do an anthropological study.
Furthermore, I'm looking for Partners.
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Clifford Geertz in his work The Interpretation of Cultures states that all anthropological writings are interpretations of culture one way or the other: “In short, anthropological writings are themselves interpretations, and second and third order ones to boot. (By definition, only a "native" makes first order ones: it's his culture.)" (1973:15). Geertz here reechoes the words of Malinowski in his Introduction to The Argonauts of the Western Pacific that an ethnographer should strive “to grasp the native’s point of view, his relation to life, to realize his vision of hisworld” (1932:25).
Thus, while it would be useful to follow the ethnographic method in your study, the related ethnographic indicators could be taken into account. For an understanding of these, Writing Culture by James Clifford and George E. Marcus (1986) could be read.
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Hello! I'm writing my (anthropology) thesis on the taboo of the prostate and how men's sexuality is shaped by patriarchal gender norms. This means I need to conduct an ethnography on my university campus, interviewing students about their sexual practices. Since this is a delicate topic and I'm not sure how to formulate my interview questions, I was wondering if any of you know of an ethnography/book/documentary/article/interview that I could use to get inspiration from. The sources don't have to be anthropological, any help is much appreciated :)
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I suggest Sabah Mahmood
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I'm struggling to find literature that can answer this seemingly straightforward question.
It seems apparent that for someone trying to integrate themselves into a new culture/society, learning the language is necessary.
I'm wondering however if there have ever been studies that have measured the degree to which speaking and reading/writing are differentially correlated with the degree of cultural integration?
Suppose a new immigrant had limited time/resources, and could either spend their time trying to speak to as many people as possible, or read as many texts as possible. Which one should they prioritize?
Any help is appreciated, thanks.
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As acculturation can be defined as the process of learning the norms, values and behaviours expected by the culture in which the individual immigrated, meaning, in this respect, what is socially expected from the immigrants who want to settle and stay in the host country, I would say that the spoken language is defintely the main tool to do and show all this, at least in the first phases of acculturation, that is, the stronger sociological predictor.
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What is Islamic anthropology? is it a new discipline? or a sub-field in Anthropology? or Islamization of western anthropology?
If I take the first question, then, would claim a Quranic Anthropology?
If a new discipline, then what would be the methodology? is it recasting the Malinowskian fieldwork and techniques?
If Subfield, then obviously, what is the line of demarcation with Anthropology of Islam of Islamic Anthropology?
Scholars, in the locked down time, can we discuss?
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A scientific field worth researching, we may work on developing research matters and increasing studies in it..but the answer needs a lengthy search
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Heading off to the American Anthropological Association meetings next week, I find myself thinking about technical terminology and jargon as I prepare the talk I will give as a discussant. I have been to many panels over the years that are easily accessible by a wide variety of scholars and also many that are virtually impenetrable by anyone outside of a very tiny circle. Do we have any obligations to be inclusive of scholars outside our specialization or perhaps on the edge of our field of interest in a conference presentation?
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From listeners point of view simple, accessible content is more worthy. Few technical terms are required to explain the main content.
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Entomophagy is practiced in various parts of Oaxaca, however, it's history is unclear. While its place in central Mexico is more evident, it has been difficult to find data and information on its practice in Oaxaca, and in particular where chapulines (toasted grasshoppers) might fit. Grateful for any insights.
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This question arises out of December 2021 Scientific American article Spying on your emotions by John McQuaid, and two articles it refers to, Facial expressions of emotion are not culturally universal by Rachael Jack et al., Emotional Expressions Reconsidered: Challenges to Inferring Emotion From Human Facial Movements by Lisa Feldman Barrett et al.
The question is considered in
A possible way to test the question is suggested at the end of the article, in section 6.2.
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Hi,
Here are some references
Rama T, Wichmann S. A test of Generalized Bayesian dating: A new linguistic dating method. PLoS One. 2020 Aug 12;15(8):e0236522. doi: 10.1371/journal.pone.0236522
Gray RD, Atkinson QD, Greenhill SJ. Language evolution and human history: what a difference a date makes. Philos Trans R Soc Lond B Biol Sci. 2011 Apr 12;366(1567):1090-100. doi: 10.1098/rstb.2010.0378.
Serva M, Petroni F, Volchenkov D, Wichmann S. Malagasy dialects and the peopling of Madagascar. J R Soc Interface. 2012 Jan 7;9(66):54-67. doi: 10.1098/rsif.2011.0228
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I'm part of a project creating a public atlas to document and map people's subjective experiences of extreme weather events. I've included information and a link to a short survey below. Feel free to fill this out yourself, and/or forward to your networks via email, social media, etc. Thanks!
Extreme Weather Events Survey
Ecologies of Harm: Mapping Contexts of Vulnerability in the Time of Covid-19 The University of British Columbia
This is a digital commons project intended to provide equitable access to knowledge.
COVID-19 presents the potential for people and groups to become exposed to harm in new ways. To see the overlapping ways in which these harms may be occurring, we’ve designed a survey for experiences of extreme weather events that are affecting people across the world.
This is a citizen / community observation survey, open to anyone 18 years of age and older who wishes to contribute. Your descriptions will upload directly to an interactive map of the world that is publicly accessible on this website: https://blogs.ubc.ca/ecologiesofharmproject
Your participation is entirely voluntary, and you do not have to answer every question. If you do wish to participate, you do not need to record your name. You may contribute as many observations as you like!
Please share widely, and keep in mind that re-posting, “liking,” or “following,” will be visible to others on public network platforms.
Link to survey: https://arcg.is/fvO4G0
Principal Investigator: Dr. Leslie Robertson
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Excellent! Thanks very much for contributing Christian.
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This thread is for those who want to know how to calculate Research Interest (RI) and participate in this validation study. *** Welcome to the validation study of my formula for Research Interest (RI) on the RG site! Details are in the first reply in this discussion.
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Hello, good day.
Please I'm working on a project which needs a "review of relevant theories" of the study "medical negligence behavior"
I found 2 theories relating to this study (conflict theory and theory of negligence), but they are not enough.
Please can I get more theories concerning medical negligence?
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as of my knowledge it is usually the cause of negligence of health workers due to lack of knowledge or they may not able to treat disease properly or they will take less care about patient, it could be in the areas of diagnosis, drug administration, health management, therapy. now a days people are forgetting humanity.
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The fields cited in the question are the scientific fields in which we are affiliated to carry out research
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Rivers State University, Port Harcourt or you try University of Port Harcourt
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What is more important to study when it comes to anthropology?
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According to the type of Anthropology in question: Eg. Cultural Anthropology is not the same as Paleo Anthropology, Comparative Anatomical Anthropology, etc., etc., etc.
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We could conceive of a society in which men practically never meet face to face—in which all business is conducted by individuals in isolation who communicate by typed letters or by telegrams, and who go about in closed motor-cars. (Artificial insemination would allow even propagation without a personal element.) Such a fictitious society might be called a ‘completely abstract or depersonalized society’. Now the interesting point is that our modern society resembles in many of its aspects such a completely abstract society.
-The Open Society and Its Enemies Ch.10
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And he added:
"Of course, our picture is even in this form highly exaggerated. There never will be or can be a completely abstract or even a predominantly abstract society—no more than a completely rational or even a predominantly rational society. Men still form real groups and enter into real social contacts of all kinds, and try to satisfy their emotional social needs as well as they can."
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'An initial review of "name of article" has made it clear that this submission does not fit within the scope and focus of Secularism and Nonreligion as it stands. We would be delighted to consider a reworked version of the article if you can  more clearly position it within the interdisciplinary scope of the journal by engaging clearly with scholarship in the history, sociology and/or anthropology of secularism. A concerted reading of some of our back issues should provide a solid grounding. Also, making the broader implications of the article beyond the Kazakh context would strengthen things. Alternatively, you might also consider submitting this manuscript to another journal. Sorry to be the bearer of bad news but, as I say, if you do rework things as suggested we would happily consider putting this through the review process.' This is decision of the journall editor. What is mean?
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It means that your article does not seem to fall within the scope (purpose) of the journal. The editors are willing to consider a resubmission if you rework the manuscript to be more in line with their scope. They suggest that you read older issues to get a better feel for the scope.
In saying that their scope is interdisciplinary, they mean that manuscripts need to address their topics from the perspective of more than one discipline.
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We need to know how much attention has been paid to architectural research from an anthropological point of view today. Is it important for architects to know this approach?
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Study of anthropology guides an architect to relate the architectural aspects of a building to the people who will inhabit the building. An architect uses anthropology to understand how architecture influences peoples, how it makes people, how it shapes them and how it sustains social relations between people.
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Dear RG Academics who Travel,
This is an important topic because many academics relish going to desirable places for conferences. My husband and I used to travel to scientific conferences but so much red tape is involved he and I are glad to attend mostly on video conferencing technologies (yes, like Zoom and others whose names I don't know. No intent to favor one or the other technology company)
It is good to remember that social bragging rights do not equal additions to knowledge (i.e., what exotic place one has traveled lately.). Yet, local economies are helped by all kinds of conferences and the money that they bring.
There are costs and benefits either way, so please share your ideas about continuing in-person conferences when there is little we cannot do via remote presentation, informal conferring and virtual "hallway" chatter.
Look look forward to your ideas.
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Good question related to all of academicians! Its true there is lot of codal formalities to get funding and visa processing time etc. I think face to face attending is better than online mode. As we can make new connections, friends, links in the field, visit different places, understand the work of other and many more. I was lucky to have chances to visit different places in the world. Currently lockdown stations shifted most of the academic activities as online mode. I hope situation will be better soon and we again have a chance.
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Dear all
I have a crucial methodological question. I am working on the problem of food waste sensitivity (field of consumer behaviour) and its antecedents. Among the concepts which we suppose could be determinant (perceived sacredness of the food, a rather anthropological concept), do not have an adapted or adaptable measurement scale. My question: does this justify the construction of a measurement scale in the thesis project? Or such a project (development of a scale in a PhD thesis) must concern only the variable of interest (endogene) of the thesis, (in addition I am not an anthropological expert). I look forward to your response and thank you in advance.
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This is the software developed by IBM for model building only .it is adding function of spss . Various video of prof Gaskin available. Even if some one has strong theoretical framework and sound data collection then this invariance techniques can applying to examine it is established scale or not .
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I would like to add some visual example to illustrate the different types of participant observation (complete observer, observer as participant, participant as observer, and complete participant). Any suggestion is welcome.
Thank you,
Isabella
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In researching the enduring place of racism in society, I have been impressed with Leon Poliakov's 1971 analysis of various social mythologies/genealogies in "The Aryan Myth." I am also interested in hearing other perspectives on the "stickiness factor" of these ideas.
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The cause of racism is not skin color, but human thinking. Therefore, healing from racial prejudice, xenophobia and intolerance should be sought primarily in rescuing from misconceptions that for centuries have been a source of misconceptions about the benefits or, conversely, the lower position of various groups among mankind.
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The Ages of Life and the basic essential connection to the Earth that we all share, regardless of color or Race
Which other cultures have mystical references and metaphors in their music?
And please share examples with us- for our mutual upliftment
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Yes, many of the new styles, trends and types of music that arose in developed and developing economies from the late 19th century to the present day drew from various forms of music derived from African cultures.
Regards,
Dariusz Prokopowicz
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I have moved away from asking students in a variety of classes (ethnographic methods, introductions to anthropology as well as advanced courses) to develop unique projects. I have a few reasons for these changes and am interested in learning what others think.
In place of unique projects, I give students short "experiments" where they can apply effort to specific work. For example, in methods, I give students a subject and ask them to develop questions, analyze responses, think about ethics and about what does and does not work. My goal is to teach the conduct of inquiry and it is my belief that regardless of the project, there are some basic skills that will define success. Additionally, anthropological research does not take place in the span of a few weeks--and teaching students they can successfully complete a project in a semester is problematic to say the least. So, my question is how do you manage classes where students are learning methods or applying anthropological concepts? Do you give students free reign to develop a project they are interested in? Do you give students an assigned series of exercises? Or is there an alternative that works for you that I and others can learn from?
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Ethnography can help investigate very complicated or critical design challenges. A ... Ethnography was popularised by anthropology, but is used across a wide ... The aim of an ethnographic study within a usability project is to get 'under the ... As discussed above, ethnographic studies do not always require a long
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Dear All,
I have noticed that there are a few companies, which are selling awards for research scholars and professors. For example, I often receive such emails (mentioned below) from different companies. What is your opinion on this?
"Dear Sir/Madam ... No fee for submitting your nomination. If selected by our review committee then you will be considered as a Premium Member of InSc with many technical benefits to which you have to register by paying a package amount of Rs.5000/- which includes 18% GST & postal charges within India. For foreign countries, registration fee is 100USD which also includes postal charges. Benefits are mentioned below: 1.Hard copy of the certificate with respective Award Title and Brass plated Memento will be given where awardee name and work details will be mentioned. 2. Life time valid  InSc Professional Membership which is worth of Rs.1500/- will be given. Id card and certificate will be issued for the same.For more details and benefits visit www.insc.in/membership 3.He/She will be considered as reviewer for our InSc Journals and certificate will be issued for the same. For more details on InSc Journals log on to www.insc.in/journals 4. Registered participants details along with photo will be published in the InSc Year book which will be circulated among more than 15,000 subscribers and soft copy of the year book will be given. 5.His/Her details will be displayed in our awards department page www.insc.in/awards which has page views in thousands. 6. He/She may be invited as a session chair / resource person for InSc events in his/her area of expertise 7. Support  for Book Publication with ISBN. For more details visit www.insc.in/iph 8. Support for publication in Scopus, UGC, SCI listed Journals 9. Free plagiarism checking service. 10. Platform to interact with research experts at INSC Conferences www.insc.in/conferences 11. 10% Reduction in fee of INSC events like International conferences, Seminars and workshops. 12. InSc Professional Member will get free access to all the InSc papers available in InSc Digital Library of Research Papers (DLRP) www.insc.in/dlrp 13. There will be a region wise Coordinator and Chief Coordinator for InSc members based on their involvement and support to INSC technical operations. 14.  Adds points to your API score as per NAAC and UGC API Score criterias. For more details visit www.insc.in/awards"
Thanks in advance.
Regards,
Devi Prasad
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From my point of view, buying various academic titles is immoral from the moral and ethical side. In recent years, there have been many dubious "academies" (I know about 12 of them) that openly sell beautiful titles (academician, corresponding member, etc.). It should be noted that these so-called "academies" are all private offices that are practically not connected with official state academies. The price of all these titles is scanty and these titles are valued among the same "academicians". All these titles will not help the author in obtaining a publication in a prestigious journal (WoS), because conscientious reviewers do not pay attention to these nonsense. And you can publish in less prestigious magazines just for the money.
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A relação entre o ruido urbano e a forma como os diversos atores sociais com ele se relacionam tem vindo a ser negligenciada dentro do seio académico (em especial dentro de áreas como a sociologia, antropologia e estudos urbanos). Por certo que, dentro do horizonte das ideias, ligada a uma relação bilateral entre as paisagens socialmente construidas e a evolução das cidades, existem algumas produções (como a de Carlos Fortuna; Augoyard e Torgue; Halligan e Hegarty; entre outros), mas ainda existe alguma falta no sentido da normalização (ou naturalização de G. Simmel) entre os sons e o meio urbano.
Assim, gostaria de perguntar se, dentro dos constrangimentos que a globalização permite, conhecem mais produções dentro desta área?
Obrigado pelo tempo.
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One of the rights of a citizen is his peace of mind. Lack of responsibility for this issue leads to lack of concentration, aggression and ultimately mental disorders of citizens. This is stated in Article 6 of the Charter of Citizenship Rights: Citizens have the right to participate in the performance of legal responsibilities and to provide the necessary financial resources, clean air, public green space and parks, clean and waste-free passages and a city without pollution. Have audio and ecology.
The main sources of urban noise pollution include factories, construction works, noises from the air conditioning system and noises from transportation (aircraft engine noises, car horns). Noise inside the home, such as the sound of televisions and vacuum cleaners, is also important.
Different sound levels based on the distance of each noise source.
Below are some frequently heard sounds with their approximate decibel levels at the same distance from the noise source. As you can see in the table below, it is defined in terms of "dB (A)" when the measurement is made on an "A" scale to simulate human hearing.
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My apologies for cross-posting but this is an issue that is close to my heart. The University of Sheffield in their wisdom are proposing to close the Archaeology Department for the sole reason they are not making money!
The department has been a leading institute for prehistory research and has trained hundreds archaeologists in environmental archaeology and anthropology over the years. It is a vibrant community that has been reduced to 11 teaching staff but the University is run by accountants...
Please support our fellow archaeologists at Sheffield by signing this petition.
Also please disseminate this information through your networks. #SaveSheffieldArchaeology!
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Hi both,
I don't think the Department is not making money, not at all. In fact, as far as I know, the economic figures have not been disclosed by the university. I think the University Executive Board believes they could make more money investing in STEM departments as lecturers cost the same but these typically attract more students. There also a more systemic problem with the UK government reducing funds for arts and humanities departments. I wonder which model of education (and society) are they promoting. In any case, Archaeology at Sheffield is a very successful department and it is probably generating much more money than it requires.
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Dear all,
I am new in the Mobility of populations movement, coming up with 2 questions:
1. What is the definition of Mobility and Migration in terms of populations movement? What are their differences in Geography and Anthropology?
2. What are the common or well-known conceptual and analytical frameworks and theories for the study at micro and macro levels?
Thanks in advance,
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Hi Li, as per your question, The term "geographic mobility" refers to how people and goods travel over time. A measure that tracks movement within a country is known as geographic mobility, population mobility, or simply mobility. It's a term that's commonly used in demography and population studies to describe the movement of populations between spaces. These relocations may be as big as foreign relocations. Mobility is mostly temporary in nature.
While migration is the movement of people between regions or countries. It is the process of changing's one place of residence and permanently living from a region or a country. According to the UN Demographic dictionary " Migration is such an event in which people move from one geographical area to another area. When people leaving their place of residence and go to live permanently in another area is called migration". It may be temporary or permanent with intentions of returning to the place of origin in future.
For your further clarification attaching some reference below,
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Anthropology is regarded as scientific study of ‘man and his work’. it studies the network of social relationship. Then the two important questions which come to our mind: (1) Are children NOT human beings? (2) Are children NOT part of network of social relationships or social structure?
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Thank you very much for your insightful and analytical reply.
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I think the colonial anthropologists applied it in respect to groups of people who were not yet exposed to the "outside world". So with the growing awareness of mutual intelligibility, among ethnic groups, "tribe" in their context becomes narrow and loses a sense of universality.
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