Anthropology - Science topic

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.

Happy new year Dr. Heba.

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

indeed very interesting

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

There are four legal elements which must be proven: a professional duty owed to the patient; breach of such duty; injury caused by the breach; and (4) resulting damages.

In general, malpractice claims are adjudicated in state courts according to laws (e.g., USA), which typically require three elements for a successful claim: the patient suffered an adverse event; the provider caused the event due to action or inaction; and 3) the provider was negligent, which essentially entails showing that the provider took less care than that which is customarily practiced by the average member of the profession in good standing, given the circumstances of the doctor and the patient. Collectively, this three-part test of the validity of a malpractice claim is known as the “negligence rule.” In theory, this rule should provide compensation to iatrogenically injured patients and lead doctors to take appropriate precautions against accidental harm. In practice, however, the rule performs poorly on both dimensions.

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.

I can recommend reading the following article. You may get it through Google Scholar:

- Manuela Marra; Carla Di Biccari; Mariangela Lazoi; and Angelo Corallo (2017) A Gap Analysis Methodology for Product Lifecycle Management Assessment, IEEE Transactions on Engineering Management, Volume 65, Issue 1.

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.

I think this deconstruction should not effect in reduction of point of reference (the number of groups we could call tribes in an isolationist terms). The crux of the matter is to think about tribes in antinaturalist and relationist terms following Morton Fried (as mentioned above).

Exactly, the only thing that is gained from calling a 14-year-old child a criminal is a further decline in the overall structure of the social environment. The system is terrible and beyond repair...worldwide.

Salam Sir , a little bit effort for your question. A related paper is attached.

One of the main sources is Cicero, De Republica, text that translates the Aristotelian concept of "koinonia politike" by "societas civilis". It is probably a key development since "socius" was used to any kind of association from trade to other professional gatherings. Cicero explains that the specific difference which makes a people is to be the unit from a plurality (multitiudo) formed by association (sociatus), on the basis of a legal agreement (consensus juris) and a community of interest (communio utilitatis).

Dear Islam Abdullah El-Ghani Ghanem thank you for this excellent technical question. As a chemist I'm certainly not a proven expert in the field of anthropology. However, I'm convinced that this disciplines will be severely affected and changed by the corona pandemic. In this context pleas have a look at the following relevant articles:

1. The (Im)possibility of Ethnographic Research during Corona

and

2. The Future of Anthropological Research: Ethics, Questions, and Methods in the Age of COVID-19: Part I

Hi, I too am applying practice theory ( to understand entrepreneurial opportunity and collective identity construction in start-up teams) and have collected an array of data from ethnographic methods - namely; interviews, observations and documentation. I also am wondering what the conventions are for data analysis in PT and/or interesting novel approaches aside from thematic analyis?

Here, in the late 1950s, amid a dramatic landscape of eroded sandstone pillars, archaeologists unearthed one of the most significant Stone Age finds ever identified. Tools found at the site – hammerstones, axeheads, flints and scrapers – are estimated to be between 60,000 and 100,000 years old.

Dear Michael J. Lynch

Can I quote this information in my research article?

Hi Ashfaque Alam

Yes and no! There's a number of fields which welcome researchers into projects from what might be a non-linear point of view, and there are even some programmes to encourage cross-pollination. However, it doesn't sound like you want to do an anthology of physics project or similar (science and technology studies etc).

Activism studies is also an underfunded but tightknit area, which means you will be competing with people who have developed strong connections and a network through their masters and PhD. It is also now increasingly common to have published during your PhD.

However, there are quite a few opportunities to volunteer on research projects, esp with monitoring and evaluation with charities/third sector organisations. This would help you build up your connects in relation to the area you want to work in, and learn from experts.

It also depends on your long term goals -if you want to work in a uni long term, you are better getting a PhD in the subject you want to work within. If you want to go into international or charity work, then I don't think there would be a value in that. Instead, it is more important to build up a coherent narrative of your background and showing that you have connects.

Good luck!

Dear Kariyanna B.,

If greenhouse gas emissions continue to grow in the coming years, the global warming process will accelerate and become an irreversible process in the next several dozen years. Therefore, climate change can be so great that nature will not solve the problem either. Forest fires, droughts, and weather anomalies will intensify. The biodiversity of natural ecosystems will quickly decline, it will be impoverished in terms of the composition of flora, fauna, fungi and microorganisms, and in terms of the genetic composition of the planet Earth's biosphere. Nature will not stop these unfavorable processes of climate change, but will be subject to these processes. So nature, preserving the biodiversity of natural ecosystems, can be helped primarily by people who, by implementing the principles of sustainable development, social environmental (ecological) responsibility, pro-ecological reforms of implementing eco-innovations in economic processes, etc., and other pro-ecological transformation of the traditional brown economy into a sustainable green economy / circular economy can save the biosphere of planet Earth from the climate crisis. If it's not too late, of course. But no matter how much time is left for the implementation of this pro-ecological action plan, it must be implemented urgently.

Best regards,

Dariusz Prokopowicz

At some point in the past it might have been reasonable to cast the difference between the two in terms of sociology tending to focus on the society in which it resided while anthropologists tended to concentrate on societies that are different or alien to theirs. Given many of the same theorists inform both disciplines and that both arrived in the academy at about the same time (for example Emile Durkheim), a clear demarcation is not that self evident. Ethnography practices, generally involving participant observation, is common to both. Anthropology has too, for some years, turned its focus on the society in which it resides, be that rural or city societies. Psychology, also arriving at about the same time, also informs both practices these days, though it tends to concentrate on the individual. First sociology and a little later anthropology began critical self-reflection, looking in particular at their epistemological underpinnings. An excellent question Kunalani that requires a lot of unpicking.

Just as the ocean is made of many droplets. sometimes we can be the change we wish to see.

The book that I remember reading with interest was: CHENG, Sealing. On the Move for Love: Migrant Entertainers and the U.S. Military in South Korea. Philadelphia: University of Pennsylvania Press, 2013. Nonetheless, I have learned much more about South Korean cultures by visiting the astonishing National Museum of Korea in Seoul. After, one can complement the rich experience by going to the National Folk Museum of Korea.

the "New Australian Poetry" refers to the Australian Poetry collection edited by John Tranter encompassing the poets of the '68 Movement. The title is a 

In anthropology and the other social sciences (in fact, in all sciences...), there isn't an apriori preferred method since methodology and methods depend on the research question and subject. One can't decide research starting from selecting a method, but rather from deciding a question. Since research is researching what we don't know, the research question must be "original" or "new". It is true that in anthropology, "qualitative" observation and ethnographic methods are predominant, but there are also good examples of researches using large amounts of quantitative, serial, and statistical data, what is the case of several anthropological studies related to formal and informal education, schooling, students' habits, etc.

This is a very important question and your example demands serious reflection. Unfortunately, the answer to your question is YES, there is an ongoing trend to privilege the venue rather than the conference. Here, in Macau (Macao SAR, Special Administrative Region of China as Hong Kong), there is in the last years a huge investment of the government, the gambling companies, and the main entrepreneurs to attract large scientific conferences. Last year, prior to de pandemic, Macau had the largest GDP per capita in the world fueled by casinos' profits that were 8 times higher than Las Vegas (now, downturned more than 90%). Thus, we had an Asian scholars' conference gathering more than 5000 participants, Latin American conferences, Asian-Latin American-Caribbean conferences, African conferences, etc., all with more than 2000 participants that fuelled the big casinos' venues, hotels, restaurants, and travel agencies. The scientific participation of Macau researchers in these conferences was ridiculous, and their academic and scholarship local impact was zero: none of the 4 universities of Macau offer Asian, Southeast Asian, or Asia-Pacific studies, there are no Latin American or African studies and not even a small research center in these areas. There is, therefore, a huge commofication, commercialization, and industrialization of scientific conferences as a product, touristic or whatever. Are these conferences still mainly scientific and academic? I really doubt...

Yes, your PhD is definitely going to help you out for applying in future. You can apply for post doc like ICSSR as well for TISS pdfs. For jobs, you will be welcomed in various state and central universities as teaching faculty for sure..

Where are the pictures?

Given that cultures exist/are concentrated in certain geographical places at particular times in history, am not sure what you are implying. And, patriarchy was a Western system, not a native Indigenous one.

Dear Carlos,

I think that it is an very important topic. Maybe you can read:

GALLARDO, S. (ed.): "Mujer, familia y trabajo", UCAV, Ávila, 2018.

There are two chapters about the woman and the work. One about the thought of Edith Stein. Another about the relationship between woman and work nowadays.

Good luck and don't give up,

Marisa

Sam Lin makes an excellent set of points about learning in traditional societies, particular in regard to hunter-gatherers where accurate scientific knowledge about environments and their common and unusual variations are critical to the success of this economic form of human adaptations. The importance of experiential learning cannot be overstated in the current intellectual debates about how transmission is accomplished. I wish to comment on the use of the term "mythical stories". In my opinion and experience, the continued use of the term "myth" is generally a under appreciation of the empirical scientific knowledge of traditional populations. Elsewhere on RG I have recounted scientifically accurate "stories" about natural events that are couched in metaphors in traditional languages, and may sound quaint or uninformed in translation to fieldworkers who have not learned the language of a particular population (referenced in my 1 March answer here). I have had many such experience in my work with the Pume of Venezuela, where I would ask informants about some of their behaviors, and had to wait up to 1.5 years for them to provide a detailed answer beyond "because" (as I've mentioned on RG before, this is the automatic response to a child's kind of question of ignorance, even by young adult anthropologist or greyhead). I want to recount an interesting Australian example, from the problematic divulgences of Richard Gould in his book 1969 book Yiwara: Foragers of the Australian Desert. Charles Scribner's Sons, New York. Gould offended some (many?) Ptjantjara, Ngatajara, and other Aboriginal peoples for including photographs of sacred elements in a waterhole, and possibly some of his descriptions of the events surrounding a teaching went at this location. I wish to recount what I feel is the important learning event that was described, and discuss the use of the term "sacred" by traditional populations that includes practical environmental knowledge. I have spoken extensively with Dick Gould about this event, He identified the visit to the Pukura waterhole (pp. 120-128, as an example of the importance of experiential environmental learning and he agrees that what he described in Yiwara as a set of "ritual" activities is really just science as we conceive of it, although it includes a level of cultural importance that can be approximated by some of our anthropological and popular terms implying r"religious" significance, but is not mythological. Gould begins this discussion referencing Norman Tindale's point that alleged "myths" about landscape features and initiations were practical teaching. When they arrived at the waterhole, Gould describes the men clearing off the vegetation grown around it, adding mud from within the waterhole all around its banks, and then coat it with red ochre. As they removed mud from the bottom of the waterhole that , they also retrieved 47 stones and sticks from within the waterhole. These objects were discussed in detail, they had individual stories. These objects were then replaced at the bottom f the waterhole. What was accomplished at Pukura was to stabilize the margins of this waterhole and dredge sediments that had accumulated in it to re-establish its maximum capacity. The 47 objects retrieved were markers of the maximum base of the pool. The activities associated with this event are not "myth', they were mnemonics about what needed to be done to accomplish environmental stewardship of a critical resource. The stories, dances, songs, costumes, etc. associated with not only Australian Aboriginal practices such as this but in many societies are "sacred" in a sense that maintaining a healthy, functioning environment for hunting & gathering is a critically important cultural practice. I believe that many traditional people identify a number of practices as sacred or part of their "religious" life because they understand that (at least now in what we hope is a more tolerant social milieu that does no denigrate practices outside of the more common Abrahamic, Buddhist, Shinto, and other religions of larger populations) these are afforded a certain level of protection, whereas their own views on environmental stewardship have been run roughshod by outsiders for centuries. Only relatively recently have forest managers in Australia recognized that Aboriginal practices of fire management prevent larger, destructive fires. Recent research by Bliege-Bird, Bird, and Codding have demonstrated that smaller fires also create more productive post-fire mosaic environments with more diverse resources (as following recovery, smaller fires create a patchwork of different recovery flora & fauna compared with more monolithic and less diverse succession in the wake of more extensive fires. Traditional peoples are very wise to identify the terms outsiders might respect as the vessel for much of their profound, empirically-based scientific knowledge. Like their kinship systems, Australian Desert peoples have an amazingly diverse set of complex practices that perpetuate the details of environmental variation, distribute that knowledge among a dispersed and interacting set of "different" language population groups, and have developed to make life possible for tens of thousands of years in an extremely challenging kind of environment. Many so-called "initiation rituals" are a forms of making certain that a diversity of environmental knowledge is maintained in a cultural system; another way that humans are able to feed on high value foods and use hunting & gathering as a viable and economic practice even into the 21st century. Learning in traditional societies is infinitely more complex than our modeling expectations about simplistic transmission of information about how to make particular tools or maintain "cultural norms". They actual practices are situationally responsive, constantly updating new information, may cover vast areas depending of the kinds of geography we look at (and that diversity can only be minimally sampled even in long-term ethnographic fieldwork), and have a much greater temporal record of utility than the "schooling" or "apprentice" perspectives that dominate our current modeling approaches to transmission of cultural knowledge. To use a popular culture analogy, the calculus-like complexity of these systems make Mr. Spock's 3-D chess (and many of our modeling assumptions) look like tiddlywinks. Science is astonishing when we confront our own ignorance about how the world works. We must encourage our students to go to the field and explore what is still practiced that can help us better understand the real-life concerns of foragers about managing economic options that are critical to such successful life ways, and will help us more informatively develop models to address what is challenging in archaeological research of past human activities and cultural maintenance of their profound scientific knowledge.

Abdelkader Mohamed Abdelkader Elsayed many thanks for providing the link. This will certainly help us to further our understanding on ethnographies and ethnographers.

Some journals will accept conceptual papers, i.e. not based on empirical data collection. But you would still need to draw on the academic literature.

Here is my recommended structure for a conceptual paper:

Gonorrhea is an ancient human disease, with references to its symptoms found in the Old Testament of the Bible (Leviticus 15:1–3). For almost 700 years, it has been known as “the clap,” a likely reference to the old Le Clapiers district of Paris where prostitutes were housed.

Please check this link:

Thanks, Paul. I'll try the email address.

Dear

Your reasoning is impeccable, also it is well aligned with the era when the brain was considered to be what it is and never change which is by the way not along ago. Developments in brain plasticity have given more insights than we could have ever imagined. I would recommend my introductory paper published on my profile. the question is not the question of utility nor the question of already existing means. the questions here above all are: : can we ignite and shape our brain plasticity to suit the requirements of given tensions of paradox. Can we develop an organization culture where an answer that does not satisfy two divergent goals is considered not enough? can we think and act on different level than the one we know? from this point onward the issues you brought become dependent on the bigger picture which allows us to even push harder taking in consideration that the nature of the paradoxes is abound and last but not least some paradoxes are not meant to be solved they just replaced.

I hope that would help with some new insights and i believe that once i am done with my research and finally some university grants me a chance to graduate everyone will have the chance to apply paradox tensions to their advantage.

please stay tuned i will publish my next article on the above concept very soon and i will upload it here right away.

my best regards,

OF COURSE NOT.

above the salt , it means:

— Of or in a position of high standing, rank, regard, or repute. The term is derived from the social hierarchy of nobility in medieval times, in which salt, a precious commodity then, was set in the middle of the dining table. Those of high noble rank were seated "above the salt," that is, closer to the lord and lady of the house, while those in lower social standing were seated "below" it.

So, Knowledge is not the whole thing, I guess.

Myotherapy is not part of scientific allopathy. It is offered vias Skype - without any direct patient contact.

Thank you for starting this important discussion, Dr. Lucero. I agree with you on all essential points -- except perhaps one. Before I come to this point, I would like to remind you of a bon mot that I believe is attributed to Benjamin Bloom: the educational reality lags at least 50 years behind the state of scientific knowledge. (However, I am not quite sure whether I would rather follow a proven scientist or an intelligent practitioner in case of doubt, see Ziegler & Vialle, 2017). And this 50-year gap, which I do not question, leaves me stunned.

The point where I don't entirely agree with you is that most reform efforts in education come from educators. In fact, I find that education has become far too much the plaything of various interest groups all trying to bring about reforms in their own sense. Whether it is the economy (education as preparation for a profession) or politics (many ideological education reforms), parents' or teachers' associations, etc., they all have their own agendas.

There are now two things to distinguish: (1) Who determines the direction of the reforms and (2) who is needed to implement them?

For (1) intelligent practitioners and (educational) scientists should provide the essential impetus. For (2) it requires a concerted action of all relevant social forces, otherwise reforms remain piecemeal and reflect the handwriting of the social group that was able to assert itself by chance.

I therefore regard it as the most important task to bring the various actors together. But let's not kid ourselves: Bringing all relevant actors together at one table and getting them to put their own interests aside in the interest of a good education almost sounds like an educational fairy tale. This is politics and goes far beyond the possibilities of the societal subsystem of education.

Reference

Ziegler, A. & Vialle, W. (2017). Using the Actiotope Model of Giftedness to bridge the gap between experiences and practice. In J. A. Plucker, A. N. Rinn, & M. C. Makel (Eds.), From giftedness to gifted education: Reflecting theory in practice (pp. 203-226). Waco, TX: Prufrock Press.

Dear Mary C R Wilson

Thanks for your support.

I think that paper you suggested is a good one but not that much related to my quarries. Anyway, I am optimistic to receive similar responses from researchers like you.

Best wishes,

Samiul

Religiosity is participation in religious activities or symbols of thereof; you can be religious without exhibiting it or without being a symbol of religiosity. Religiosity has given this world hates, while religious with faith in God and love for His creations is the way to love and peace.

Dear Philipp Altmann ,

I want that, I want to apply it to urban development and it is important to study the sidewalk. I want to see the colonial era in Sai Gon, How the French government used sidewalks? And today, how does the HCMC government view sidewalks?

@ Martin Klvana

have a look at this link please

https://www.jstor.org/stable/1203179?seq=1#page_scan_tab_contents

Gdday. An individual with autistics may need to reestablish responsible care taker with more productivity activities of interaction that will improve their cognitive ability to smile, counting, coping skills, eating, cooking, jogging and reading as well as singing. All these may demonstrates social and physical environmental health upbringing role in their life.

Everyday more patients seek non conventional approaches to their non resolved medical problems. Many of these approaches are safe and recommended by credited physicians. At the same time, conventional medicine discredits this therapies because of lack of demonstrative clinical studies.

I believe many non conventional therapies should be includes after judicious consideration, and serious clinical studies should be performed when a positive balance between (good) efficacy and (low) risk is perceived.

In this way, many today’s innocuous, non conventional therapies could precede more aggressive mainstream therapeutical approaches.

Two main factual problems should be taken in consideration:

First the lack of clinical studies comes from huge imbalance between private pharmaceutical funding and that of non conventional therapies. This brings up the ethical question: Is clinical research really at patient´s service or at the service of pharmacology?

Secondly, I believe that not only "scientifically" proven medicine acceptable. Good clinical sense should always come first, based when necessary but never exclusively on clinical studies. In this sense, we must remember that most of our conventional practice is based on "accepted" opinions and not in the so called "science”. Many of the cases because of obvious reasons ... nobody is refraining from performing CPR to a arrested patient, or ventilate a patient in critical respiratory failure just because no randomized, double blind, controlled studies were made to demonstrate its efficacy in that particular situation.

As a consequence my position is to approach non conventional medicines as an opportunity rather than as a problem.

Yes, I agree with Stephen. Traditionally, childhood was considered to be a preparation for adulthood. Children were integrated into family life to be "socialized" through contact with adult models. Today, childhood has been idealized, and an entire industry has sprung up to create a world of food and entertainment devoted exclusively to them. Adulthood (with its attendant responsibilities) is no longer perceived as a goal towards which we strive, but rather as an unwelcome and intrusive "dose of reality" into an otherwise perfect world. We bemoan the loss of our innocence and the carefree lifestyle of our youth, and are encouraged to rediscover our "inner child."

Have you read Alexander Somerville's "Letters from Ireland during the Famine of 1847" - he makes many observations on agriculture and the local economy as he travelled throughout the country from Feb to April 1847 which you might find useful.

I suggest that you read Louis Dumont's work on Homo Hierarchicus: The Caste System and Its Implications (1981).

Try this: Marketing theory evidence practice, 2nd edition, Byron Sharp with contributions from lots of other people.

The book is research-based, and the theory contained in it is explanatory. It starts by making consumer behaviour the basis for marketing. It's practical and down to earth, and written in a way that's easy to understand. Good luck

Cannibalism not restricted to Homo sapiens:

Warm weather pushed Neanderthals into cannibalism

https://cosmosmagazine.com/archaeology/warm-weather-pushed-neanderthals-into-cannibalism

https://www.dailymail.co.uk/sciencetech/article-6876527/Neanderthals-resorted-CANNIBALISM-thanks-climate-change-120-000-years-ago.html

https://www.history.com/news/neanderthal-cannibalism-baume-moula-guercy-discovery

Neanderthal cannibalism is less surprising than you think

https://arstechnica.com/science/2019/03/climate-change-may-have-driven-a-band-of-neanderthals-to-cannibalism/

Many thanks for your answer. El-Sayed El-Aswad, Science is not Ideology or much better is NOT supposed to be Ideology.

The definition of Science is: "The intellectual and practical activity encompassing the systematic study of the structure and behaviour of the physical and natural world through observation and experiment". https://en.oxforddictionaries.com/definition/science