文化・社会人類学 — 全 下位分類

This book investigates amaXhosa circumcision and the psychological processes involved. Lauraine Vivian employs concepts such as resilience, orthodoxy, broken men, and reciprocity to examine the experiences of men who have developed mental health issues in relation to their initiation into manhood. The chapters cover sensitive topics such as physical injury, pain, harm, and women's agency. Drawing on the stories of over seventy amaXhosa men, the book provides rare insight into circumcision and psychotic experience.

This second edition of the Encyclopedic Dictionary of Archaeology gathers all the terms and techniques in current use in the field of archaeology, more than 9,700 total, up from the original 7,000. The original publication compiled a comprehensive dictionary that addressed both traditional and applied archaeology, the data gathered in the dictionary serves as a resource guide for both the amateur and the professional.

Clustered into 20 categories of archaeological data, this dictionary defines the terms and techniques of archaeology. It describes major premises, important concepts, and scientific methods used in the field. There is a balance of New World and Old World coverage, theory, method, and practice. The original edition's 7,000 entries was the largest and most comprehensive dictionary of its kind which has now been updated to reflect the evolution of the field.

Authored by a professional archaeologist and lexicographer, this work compiles technical knowledge of the field in a user-friendly format.

To the colonized, the term 'research' is conflated with European colonialism; the ways in which academic research has been implicated in the throes of imperialism remains a painful memory.

This essential volume explores intersections of imperialism and research - specifically, the ways in which imperialism is embedded in disciplines of knowledge and tradition as 'regimes of truth.' Concepts such as 'discovery' and 'claiming' are discussed and an argument presented that the decolonization of research methods will help to reclaim control over indigenous ways of knowing and being.

Now in its eagerly awaited third edition, this bestselling book includes a co-written introduction and features contributions from indigenous scholars on the book's continued relevance to current research. It also features a chapter with twenty-five indigenous projects and a collection of poetry.

In Ethnographic Engagements: Encounters with the Familiar and the Strange Delamont and Atkinson, each with over 40 years of experience as ethnographers, present strategies for designing, conducting and publishing research that contributes original insights.

Ethnography is a core qualitative research method, widely used across the social sciences. However, producing good, interesting and thought-provoking ethnography is never easy. This book provides effective research strategies for combatting familiarity in the context of empirical fieldwork. The authors rehearse ways that challenge the ethnographer to avoid taken-for-granted ideas, and to make the familiar strange. The book covers the cycle of research from research questions to publication and leaving the field and brings together the central themes of their life's work in one clearly written volume.

This book is aimed at researchers at postgraduate level and beyond, their supervisors and principal investigators, and at experienced investigators who want to improve their thinking. Any ethnographer will find ideas and proposals to help them reflect self-critically and creatively about their research practice.

How colonial categories of race and religion together created identities and hierarchies that today are vehicles for multicultural nationalism and social critique in the Caribbean and its diasporas.

When the British Empire abolished slavery, Caribbean sugar plantation owners faced a labor shortage. To solve the problem, they imported indentured "coolie" laborers, Hindus and a minority Muslim population from the Indian subcontinent. Indentureship continued from 1838 until its official end in 1917. The Deepest Dye begins on post-emancipation plantations in the West Indies-where Europeans, Indians, and Africans intermingled for work and worship-and ranges to present-day England, North America, and Trinidad, where colonial-era legacies endure in identities and hierarchies that still shape the post-independence Caribbean and its contemporary diasporas.

Aisha Khan focuses on the contested religious practices of obeah and Hosay, which are racialized as "African" and "Indian" despite the diversity of their participants. Obeah, a catch-all Caribbean term for sub-Saharan healing and divination traditions, was associated in colonial society with magic, slave insurrection, and fraud. This led to anti-obeah laws, some of which still remain in place. Hosay developed in the West Indies from Indian commemorations of the Islamic mourning ritual of Muharram. Although it received certain legal protections, Hosay's mass gatherings, processions, and mock battles provoked fears of economic disruption and labor unrest that led to criminalization by colonial powers. The proper observance of Hosay was debated among some historical Muslim communities and continues to be debated now.

In a nuanced study of these two practices, Aisha Khan sheds light on power dynamics through religious and racial identities formed in the context of colonialism in the Atlantic world, and shows how today these identities reiterate inequalities as well as reinforce demands for justice and recognition.

A unique and wide-ranging introduction to the major prehispanic and colonial societies of Mexico and Central America, featuring new and revised material throughout

Mesoamerican Archaeology: Theory and Practice, Second Edition, provides readers with a diverse and well-balanced view of the archaeology of the indigenous societies of Mexico and Central America, helping students better understand key concepts and engage with contemporary debates and issues within the field. The fully updated second edition incorporates contemporary research that reflects new approaches and trends in Mesoamerican archaeology. New and revised chapters from first-time and returning authors cover the archaeology of Mesoamerican cultural history, from the early Gulf Coast Olmec, to the Classic and Postclassic Maya, to the cultures of Oaxaca and Central Mexico before and after colonization. Presenting a wide range of approaches that illustrate political, socio-economic, and symbolic interpretations, this textbook:

• Encourages students to consider diverse ways of thinking about Mesoamerica: as a linguistic area, as a geographic region, and as a network of communities of practice
• Represents a wide spectrum of perspectives and approaches to Mesoamerican archaeology, including coverage of the Postclassic and Colonial periods
• Enables readers to think critically about how explanations of the past are produced, verified, and debated
• Includes accessible introductory material to ensure that students and non-specialists understand the chronological and geographic frameworks of the Mesoamerican tradition
• Discusses recent developments in the contemporary theory and practice of Mesoamerican archaeology
• Presents new and original research by a team of internationally recognized contributors

Mesoamerican Archaeology: Theory and Practice, Second Edition, is ideal for use in undergraduate courses on the archaeology of Mexico and Central America, as well as for broader courses on the archaeology of the Americas.

Reflecting on fieldwork for the twenty-first century, anthropologist and artist Susan Ossman invites readers on a journey across North Africa, Europe, the Middle East, and North America. She reveals that fieldwork today is not only about being immersed in a place or culture; instead, it is an active way of focusing attention and engendering encounters and experiences. She conceives a new kind of autoethnography, making art and ethnography equal partners to follow three "waves" of her research on media, globalization, and migration.

Ossman guides the reader through diverse settings, including a colonial villa in Casablanca, a Cairo beauty salon, a California mall-turned-gallery, the Berlin Wall, and Amsterdam's Hermitage museum. She delves into the entanglements of solitary research and collective action.

This book is a primer for current anthropology and an invitation to artists and scholars to work across boundaries. It vividly shows how fieldwork can shape scenes for experiments with multiple outcomes, from conceptual advances to artworks, performances to dialogue and community making.

This book brings the theme of prayer into anthropological discussion. Across diverse significant ethnographic case studies, five anthropologists attend to prayers and how they are performed and seen to intervene in the social world.

The studies include Pentecostals in Zambia, Charismatic Christians in Ghana, Protestants in Scotland, Eastern Orthodox Christians in Romania, and Catholics in Syria. Across these ethnographic cases, the book argues that focusing on the social life of prayer offers a significant way to engage with matters close to people. Prayers are a way to map affect and the affective relationships people hold in what they are oriented towards and care about. Taking its cue from Marcel Mauss, the book invites us to go beyond the individual and see how prayers always point to a broader social landscape of obligation and affective investment. Focusing on the social life of prayers, the book posits, accordingly entices a particular form of situated comparison of diverse Christian traditions that pushes the scholarly conversation on Christianity to consider central questions of agency, responsibility and subjectivity. Taking up prayer as the object of study, this book offers novel anthropological perspectives on Christian life and practice.

The chapters in this book were originally published a special issue of Religion.

Drawing from the disciplines of cognitive science, Paleolithic anthropology, art history, and semiotics, Karen A. Haworth and Terry J. Prewitt offer a novel discussion of the origins of language, based primarily in the distinction of holistic versus analytical cognitive processing. Also, by employing a refined view of human symboling capacities grounded in the writings of C. S. Peirce, they provide a short but comprehensive explanation of what the artifacts and art of the Paleolithic and Mesolithic periods suggest about language origins. Their interpretation supports a semiotic argument that "iconic and indexical logical modeling" precedes human elaboration of experience by symbolic reference in words or propositions, and ultimately in what Peirce called "the argument." Further, they suggest that the use of symbols to model the world developed rapidly between about 20,000 and 10,000 years ago, and has the effect of giving emphasis to analytic thought as the dominant mode of human consciousness. Rather than seeing symbols as the impetus for human logic, they argue for presymbolic elements of logic in Peirce's sign categories shared widely by humans and other animals.

Intended readers are scholars in philosophy, anthropology, psychology, linguistics, and semiotics, as well as interested nonspecialists. The presentation is also complemented with brief personal narratives, intended to offer background that helps make a dense academic argument more accessible to the widest audience possible. The authors' insights into the basis for language have ramifications for any number of other fields: education, psychology, philosophy, prehistory, and art, to name a few.

This book examines a collaborative partnership model between academia and Indigenous peoples, the goal of which is to integrate Indigenous perspectives into the curriculum. It demonstrates how the authentic and creative approaches employed have led to an evolution of curriculum and pedagogy that facilitates cultural competence among Australian graduate and undergraduate students.

The book pursues an interdisciplinary approach based on highly practical examples, exemplars and methods that are currently being used to teach in this area. It focuses on facilitating student acquisition of knowledge, understanding, attitudes and skills, following Charles Sturt University's Cultural Competence Pedagogical Framework. Further, it provides insights into the use of reflective practice in this context, and practical ideas on embedding content and sharing practices, highlighting examples of potential "ways forward," both nationally and globally.

Does the way we think about our minds matter? Our judgements about what counts as thought are so intimate that we may not even realize that we make them. But we do - and the way we make them has consequences for our sense of the real.

• The Mind and Spirit project (presented in this volume) finds that the way people think about thinking, shapes the way they experience (what they take to be) gods and spirits
• Authors are a team of anthropologists and psychologists who worked together for two years across sites in the United States, Ghana, Thailand, China, and Vanuatu
• Argues that there are cultural differences in the way social worlds represent 'the mind' - we call these local theories of mind - and that these differences affect whether and how people, for instance, hear the voices of the dead or feel the presence of God
• Discusses how the ways people think about thought and interiority can alter human sensory experience itself

This innovative text reinvigorates argumentation studies by exploring the experience of argument across cultures, introducing an anthropological perspective into the domains of rhetoric, communication, and philosophy.

The Anthropology of Argument fills an important gap in contemporary argumentation theory by shifting the focus away from the purely propositional element of arguments and onto how they emerge from the experiences of peoples with diverse backgrounds, demonstrating how argumentation can be understood as a means of expression and a gathering place of ideas and styles. Confronting the limitations of the Western tradition of logic and searching out the argumentative roles of place, orality, myth, narrative, and audience, it examines the nature of multi-modal argumentation. Tindale analyzes the impacts of colonialism on the field and addresses both optimistic and cynical assessments of contextual differences. The results have implications for our understanding of contemporary argumentative discourse in areas marked by deep disagreement, like politics, law, and social policy.

The book will interest scholars and upper-level students in communication, philosophy, argumentation theory, anthropology, rhetoric, linguistics, and cultural studies.

It is well-understood that the consumption of goods plays an important, symbolic role in the way human beings communicate, create identity, and establish relationships. What is less well-known is that the pattern of their flow shapes society in fundamental ways. In this book the renowned anthropologist Mary Douglas and economist Baron Isherwood overturn arguments about consumption that rely on received economic and psychological explanations. They ask new questions about why people save, why they spend, what they buy, and why they sometimes-but not always-make fine distinctions about quality.

Instead of regarding consumption as a private means of satisfying one's preferences, they show how goods are a vital information system, used by human beings to fulfill their intentions towards one another. They also consider the implications of the social role of goods for a new vision for social policy, arguing that poverty is caused as much by the erosion of local communities and networks as it is by lack of possessions, and contrast small-scale with large-scale consumption in the household.

A radical rethinking of consumerism, inequality and social capital, The World of Goods is a classic of economic anthropology whose insights remain compelling and urgent.

This Routledge Classics edition includes a new foreword by Richard Wilk.

"Forget that commodities are good for eating, clothing, and shelter; forget their usefulness and try instead the idea that commodities are good for thinking." - Mary Douglas and Baron Isherwood

Focusing on non-human actors, Grazyna Gajewska expands the discussion of eroticism in contemporary culture by bringing in material culture, object studies, and "the anthropology of things." She sets out from the assumption that things (such as, for instance, attire, underwear, shoes, or jewelry) play an important role in arousing erotic imagination-they are genuine participants in the process, not mere signifiers of eroticism. Their use does not denote only undeniable facts of everyday life associated with functionality, the pragmatic or aesthetic aspect, but also contribute to the shaping of human emotions, fantasies and phantasms. In her study, Gajewska brings eroticism in contemporary culture to light through applying gender studies to new contexts-animals, robots, virtual worlds-even as she explores a new methodology, the anthropology of things.

Reform initiatives in mathematics education have been reluctant to embrace racial equity as a core or guiding principle. The field is replete with studies on Black students' poor performance in mathematics education and of its persistence. Conversely, success in mathematics is rarely associated with groups of African or African American descent.

The abundance of data on the failure of Black students in mathematics has contributed to mainstream beliefs of a racial hierarchy of mathematics ability in America. This perception has not only shaped attitudes and behaviors of educational practitioners, but it has contributed to the alienation of many students from the community of 'doers of mathematics.' This study examines the mathematics identity of a group of seniors enrolled in honor's pre-calculus at a comprehensive high school. Data collected and analyzed for this book shows that participants, in spite of a history of success in mathematics and despite viewing the classroom as opportunity to challenge disparaging views of Black Americans, refused to seek membership in the math community.

Saintine focuses on the mathematic identity construction of 11 Black students and their own perception of mathematics education. This work offers new insights into the racial opportunity-gap in mathematics and challenges longstanding assumptions about 'what' or 'who' is a math person.

Unpacking assumptions about corseting, Rebecca Gibson supplements narratives of corseted women from the 18^th and 19^th centuries with her seminal work on corset-related skeletal deformation. An undergarment that provided support and shape for centuries, the corset occupies a familiar but exotic space in modern consciousness, created by two sometimes contradictory narrative arcs: the texts that women wrote regarding their own corseting experiences and the recorded opinions of the medical community during the 19th century. Combining these texts with skeletal age data and rib and vertebrae measurements from remains at St. Bride's parish London dating from 1700 to 1900, the author discusses corseting in terms of health and longevity, situates corseting as an everyday practice that crossed urban socio-economic boundaries, and attests to the practice as part of normal female life during the time period Gibson's bioarchaeology of binding is is the first large-scalar, multi-site bioethnography of the corseted woman.

Social Palliation is a pioneering study on living and dying as articulated by first-generation Iranian and Ismaili Muslim communities in Canada. Using ethnographic narratives, Parin Dossa makes a case for a paradigm shift from palliative care to social palliation.

Experiences of displacement and resettlement reveal that life and death must be understood as an integrated unit if we are to appreciate what it is like to be awakened to our human existence. In the wake of structural exclusion and systemic suffering, social palliation brings to light displaced persons' endeavours to restore the integrity of life and death. Dossa highlights the point that death conjoined with life is embedded within the socio-cultural and spiritual experience. Here, a caring society is not perceived in fragments, as is the case with traditional institutional care or care offered during end-of-life. Rather, Dossa draws attention to an organic form of caring, illustrated through the trajectories of storied lives. In exemplifying more humane aspects of social palliation, this book foregrounds sacred traditions to illustrate their potential to evoke deep-level conversations across socio-political boundaries on what it is like to live and die in the contemporary world.

This book tells the methodological tale of a long term critical ethnography with a midwestern school district whose new language learning, transnational population was increasing. Rather than report on the findings of the study, the author shares the intimate methodological details of doing participatory ethnography of a school under transformation. Approaches aimed at shifting attitudes and possibilities included the use of Theatre of the Oppressed and analyses of monocultural mythmaking introducing new concepts. The author introduces an analysis of change that builds from a David Wood's deconstruction of time. Taken all together, the book illustrates creative and novel ways to engage in social justice transformation with school partners using participatory critical ethnography.

This book examines the ways in which knowledge that is inordinate, excessive, and overwhelming comes to mark everyday life in low-income, poor neighborhoods in Delhi with crumbling infrastructures and pervasive violence. Based on long-term ethnography in these spaces, this book provides a detailed analysis of the institutions of the state, particularly of policing and law in India. It argues that catastrophic events at the national level and the techniques of governance through which they are handled secrete forms of knowing that get embedded into the nooks and crannies of everyday life, eroding trust, sowing suspicions, and leading to an exhaustion of capacity for care. Yet the paths to survival honed within these spaces generate critique that compels us to ask how punishment and torture become routinized in democracies. Following the paths of those who struggle with these questions in these neighborhoods, the book finds that deep philosophical questions, such as the inhuman as a possibility of the human rather than its boundary, arise in the weaves of these lives and are experienced as a dimension of the social.

This book will be of great interest to students and scholars in anthropology and throughout the social sciences and humanities.