Anthropology - Science topic

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.

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

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.)

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

David J Daegling oddly it seems to be missing nearly all the sesamoid bones!

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.

لابد من ربط القيم والسلوكيات والأخلاق بخالق العالم حتى تثمر تلك القيم والأخلاق

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:

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.

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

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.

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.

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

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).

Yes. Naturopathy and phytopharmacology, for example, make great sense, especially as balancing treatments and therapies.

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.

-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.

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.

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.

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.

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.

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.

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.

(citation from: https://www.aehnetwork.org/wp-content/uploads/2016/01/Green.Production-Systems-in-Pre-Colonial-Africa.pdf

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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.

(Citation from: https://african.business/2021/10/trade-investment/a-short-history-of-african-trade/

————

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.

(Citation from: https://www.ducksters.com/history/africa/trade_routes_of_ancient_africa.php

——-—

Simple conclusion:

Colonization brought a full disruption of Africa‘s traditional trade and routes.

Yes

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.

yes

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

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?

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

@ 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).

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

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.

¿De cual gente hablan?

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

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.

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

This might be of your interest.

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.

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.

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

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)

Ubuntu sounds useful and interesting to so many of us seeking meaning and connexion in this wacky wild world

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.

Dear Dr. Thomas Schuermann

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.

"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".

(PDF) Concept of Nature in Science and Religion (researchgate.net)

How to establish new theories in the field of digital communication ?

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.

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.

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.

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.

I suggest Sabah Mahmood

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.

A scientific field worth researching, we may work on developing research matters and increasing studies in it..but the answer needs a lengthy search

From listeners point of view simple, accessible content is more worthy. Few technical terms are required to explain the main content.

Hi, Jeffrey. Attach you foto and file.

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

Excellent! Thanks very much for contributing Christian.

See also this related discussion: https://www.researchgate.net/post/How_Research_Interest_is_calculated_by_Research_Gate_for_an_article

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.

Rivers State University, Port Harcourt or you try University of Port Harcourt

According to the type of Anthropology in question: Eg. Cultural Anthropology is not the same as Paleo Anthropology, Comparative Anatomical Anthropology, etc., etc., etc.

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."

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.

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.

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.

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 .

Kitchen Stories: https://en.wikipedia.org/wiki/Kitchen_Stories

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.

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

https://www.spotless.co.uk › insights

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

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.

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.

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.

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,

1)

2)https://pubmed.ncbi.nlm.nih.gov/12339560/

3)https://core.ac.uk/download/pdf/14984678.pdf

4)

5)http://hdr.undp.org/sites/default/files/nhdr_migration_gn.pdf

Thank you very much for your insightful and analytical reply.