Questions related to Anthropology
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.
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?
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.
Is there a special reason, why the term "superficial cervical ansa" (Ansa cervicalis superficialis) was removed from official anatomical terminology?
Liminality was originally developed from ethnographic analysis of rites of passage, specifically related to spirituality. How does this translate to health education?
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.
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.
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
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?
In most contexts, the terms alternative medicine, complementary medicine, integrative medicine, holistic medicine, natural medicine, and unconventional medicine are almost synonymous.
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?
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!
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?
What is the autocorrelation of family background to having the same amount of children.
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.
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.
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.
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.
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?
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)?
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.
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.
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.
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?
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.
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.
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.
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.
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.
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.
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.
Do I have a right sense, when I imagine that traditional anthropology which studied 'primitives', is near to biological than to socio-cultural?
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?
What do you mean by anthropology in public sphere? Kindly share your idea(s) about the role of anthropology in global peace and development.
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.
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 :)
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.
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?
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?
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.
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.
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
Project Email: Anth.CovidVulnerabilityMap@ubc.ca
Principal Investigator: Dr. Leslie Robertson
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.
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?
The fields cited in the question are the scientific fields in which we are affiliated to carry out research
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
'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?
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?
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.
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.
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.
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.
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
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?
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.
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.
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!
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,
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?
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.