Anthropology

We offer a theory and measure for determining powerful nodal positions based on potential inter-actor control in "politically charged" networks, which contain both allies and adversaries. Power is derived from actors that are dependent on the focal actor and sociometrically weak, either due to a lack of alternative allies or from being threatened by others. We create a new Political Independence Index (PII), compare it to other established measures, and illustrate its use in the setting of an international network of alliances and military conflicts from 1946 to 2000. Results show that politically independent nations as measured by PII have smaller increases in military personnel than others over time.

This paper discusses the eects of restructuring on nursing as a profession through an examination of the issue of complaints in Ontario. It argues that new managerialist techniques and associated changes in the nature of work are reducing the autonomy of nurses and making it dicult for them to meet the standards of their profession. Simultaneously, the Ontario government has increased the power of the public in the disciplinary process and the College of Nurses of Ontario is encouraging patients to register their complaints. The growth of consumerism in health care, coupled with the disciplinary process, individualizes complaints and deemphasizes their relationship to restructuring. Moreover, in response to the increasing number of complaints ± complaints which more often come from the public ± nursing organizations have encouraged the legalization of the disciplinary process, thus fostering the individualization of the issues.

For researchers interested in understanding men's health, there are two main literatures to harvest. The first is research on men's health arising from the study of men and masculinities. The second is the broader study of inequalities in health, including gender inequalities in health. However, these literatures have remained distinct. This paper seeks to develop a model of understanding men's health from both of these literatures. In order to achieve this integration, this paper argues that studies of men's health should be based on 'critical studies on men' which emerges from feminist theory. Critical studies on men's health is then integrated into the broader explanatory options identified in the health inequality literature in order to provide a more fulsome account of variance within men's health and between the health status of men and women. Given the amenability of men's health issues to interrogation within this resulting framework, it is argued that the inequalities literature should start to include men's health issues in its work. r

Scholars of all disciplines are invited to contribute papers that engage with – but are not limited to – the following topics:

An integration of philology, history, and the scientific approaches to religion (tribute to Walter Burkert):

• Contribution of philology to understanding of religious phenomena (classical philology, Biblical studies, Oriental Studies);
• Language as a source of data for the study of religion;
• "From biological programs to semantic chains": ways of explaining or understanding myths and rituals (historical, anthropological and cognitive perspectives);
• Anthropology of sacrifice (texts, images and theories);
• Anthropology of mysticism and mystery cults;
• Religion and power: rituals of submission, movements of disobedience;
• Relationship between religion and morality in cultural evolution from antiquity to the present day;
• Nomothetic/idiographic controversy and the academic study of religion;
• Quality and quantity in the methodology of scientific studies of religion.

The cognitive study of religion, evolutionary psychology, and sociobiology; new tracks in the landscape:

• Understanding in the cognitive study of religions: the researcher's mind vs religious representations;
• A body in the field: sensorimotor experience as a hermeneutical tool in anthropological research;
• Understanding and explaining the human propensity to sacrifice one's life for genetic strangers;
• Cognitive studies of religion and the problem of reductionism;
• Religion and the theory of the levels of integration (strata ontologies, religion as emergent quality);
• Cybernetics and system theory as integrative paradigm for the studies of religion.

Recent investigations at the Maya centre of Nakum (located in northeastern Guatemala) included intensive excavations of Structure X (a.k.a. Structure 104)-one of the largest pyramidal temples at this site. This research showed that the first major version of this building consisted of a three-terraced platform dated to the Middle Preclassic period (750-300 bc), which was part of an important complex, the so-called E-Group. Such groups constitute the oldest manifestation of monumental architecture in the Maya Lowlands. With time, Structure X was converted into a large pyramidal structure in which several burials were situated during the Classic period (ad 250-800), making it an important mausoleum with interments of important elite members of local society. One of these burials (no. 8) was discovered below the floor of the temple building located on top of the pyramid and was a richly equipped tomb. It is most likely the resting place of one of the Nakum kings reigning during the Early-Late Classic transition (c. ad 550-650). This tomb had 11 vessels, including beautiful examples of polychrome Maya ceramics (representing different supernatural beings), many marine materials, five stingray spines and other artefacts. The tomb chamber was also covered by a deposit consisting of several thousand flint flakes that most probably had some symbolic meaning. In this article we discuss ancient Maya burial customs as documented in Structure X and present it in a wider perspective. We also describe similar lithic deposits associated with some of the richest Lowland Maya tombs and present their meaning and symbolism. Resumen Las investigaciones recientes en el centro maya de Nakum (localizado en el Noreste de Guatemala) incluyeron excavaciones intensivas del Edificio X (también conocido como Edificio 104)-uno de los templos piramidales más grandes en este sitio. Los trabajos de investigación demostraron que la primera versión mayor de este edificio consistió en una plataforma de tres terrazas fechada para el período Preclásico Medio (750-300 a.C.), la que formaba parte de un complejo importante de edificaciones al que se denomina como tipo Grupo E. Este tipo de grupos constituyen la manifestación mas antigua de la arquitectura monumental en las Tierras Bajas Mayas. Con el tiempo, el Edificio X fue convertido en una piramide grande, en la cual durante el período Clásico (250-800 d.C.) fueron depositados varios entierros, lo que le convierte en un mausoleo importante que contiene sepulturas de los miembros de la elite local. Uno de estos entierros (No. 8) es una tumba con una rica

Harnessing scholarship focused on literacy and poverty, in this article we aim to complicate the common understanding of the digital divide. First, we argue that the dominant literature on the digital divide misses broader connections between technological exclusion and broader forms of economic and social exclusion. Accordingly, and following recent qualitative research on the digital divide, we believe future scholarship must examine the complicated relationships between poverty, inequality, and the digital divide and we look to poverty scholarship to understand the complicated and shifting nature of poverty. Finally, we make the case that scholars and practitioners focused on digital literacy programs should pay attention to historical and critical scholarship on education and its role in mediating poverty and fostering social mobility, as it serves digital divide and broadband adoption scholars to understand the ways education processes can either reproduce or set the stage to alter entrenched social realities

Islam experienced blossoming as well as waning. The Book of Allah transformed a tribal culture into an empire. The ascent of the umma was enabled by turning to revelation. The fall was triggered by the re-orientation from revelation to tradition. The ways of the forefathers, recorded in the books of traditions, supplanted the Book of Allah. The turn was triggered by the request of rulers to record the prophetic traditions. As a result, tradition surpassed revelation. The turn represented a shift from an Allah-centric to a prophet-centric paradigm. The turn was assisted by the rejection of reason. The turn produced adverse effects. The rejection of reason made revelation hard to understand and follow. The repression of reason entailed the subjugation of reason to tradition in the exegesis of revelation. The reluctance to engage reason corrupted the knowledge of revelation. The corruption of knowledge extended to the corruption of the sharia. The repression of reason eroded the people’s power to reflect rationally. The repression of reason resulted in a closing of the Muslim mind. The umma’s power to think waned. The result was the corruption of exegesis, jurisprudence and the sharia. The corruption of knowledge is reflected in the proliferation of capital punishments, for example for apostasy and adultery. The proclivity to extremism is reflected in the treatment of acts of terror as “martyrdom operations” by wayward ulama. Exegesis and jurisprudence turned from reason. The rejection of reason, in particular the teaching of causation, plunged umma into stagnation. The rejection of reason was justified by portraying the use of reason to understand revelation as kufr. But Allah exhorts us to use reason to understand revelation. The rejection of reason defies the teaching of revelation. In politics, the bias against reason intensified the repression of the rationalists by Musa al-Hadi in 786. The slaughter of five-thousand philosophers was an event not unlike the Reign of Terror of the Jacobins, under Maximilien Robespierre during the French Revolution. Sixteen thousand followers of “tradition” were killed at the guillotine with the emergence of the Age of Reason, touted by the European Enlightenment, a millennium afterwards. As a result of the rejection of reason, it was harder to understand and follow revelation. The perception that “all knowledge is in the Quran” did not improve matters. This was problematic. For it automatically withheld the designation of “knowledge” from all knowledge not in the Book of Allah. This perception reflected a corruption of knowledge. It was a reflection of hubris. In response to the bewilderment triggered the prohibition of the use of reason, exegetes alleged that revelation features “ambiguous” passages. The rejection of reason severed the umma from its moorings. Furthermore, it made it hard to understand key terms as “mutashabihat,” “hikma,” and “hawa.” As a result, Muslims turned to tradition, which replaced reason for the purpose of explaining revelation. To justify the treatment of tradition as fit to “explain” revelation, tradition was treated as “revelation.” Tradition was conflated with revelation. Furthermore, treating tradition as a “judge” of revelation reversed the relation of revelation and tradition. The word of God was subordinated to the words of persons. The designation of tradition as “revelation” transformed Islam into “traditional Islam.” The abrogation of the verses of reconciliation by the ayah as-sayf transformed Islam into Islamism. It is necessary to restore revelation to its pre-eminence in relation to tradition, to rehabilitate reason, and to ensure that all legislation is in accord with revelation. The disintegration of the empire was triggered by the re-orientation from revelation to tradition. The turn was expedited by the repression of reason.

In this chapter we consider the afterlife of the remains of unidentified migrants who have died while attempting to cross the Mediterranean from Albania and North Africa to Italy. Drawing on insights from long-term, multi-sited field research, we outline paths taken by human remains and consider their multiple agencies and distributed personhood through the relational modalities with which they are symbolically and materially engaged at different scales of significance. The rising number of migrant deaths related to international crossings worldwide, especially in the Mediterranean, has stimulated a large body of scholarship, which generally

The longitudinal growth in stature for 509 males and 311 females was characterized from early childhood to adulthood. A triphasic generalized logistic (BTT) model (Bock et al. [1994] Chicago: SSI) was used through the AUXAL software program. Growth parameters were derived from the estimated distance and velocity curves for each individual. A set of estimated growth parameters, including adult stature, was selected to develop equations, through the forward stepwise regression method, for the prediction of adult stature for Japanese boys and girls. Am.

Architectural practices constitute an appropriate field for the application of combined technological and social perspectives into the study of human action. Domestic buildings, rather than being examined as spatial and organisational products containing other materials and activities, can also be viewed as technological and cultural products or 'artifacts'. Stemming from this, the analysis of house construction may contribute to the understanding of certain choices, technological criteria, as well as the constellations of knowledge surrounding the whole process. This paper introduces the study of the domestic architectural remains of Neolithic northern Greece by focusing on the construction practices in their wider social context. Selected case studies will be presented in order a) to reconstruct the different stages and ramifications of the building process, and b) to demarcate the multi-faceted aspects that influence the nature and degree of homogeneity or diversity in the architectural record. The former issue refers to the segmentation of certain sequences of activities (from the ways of processing building materials to the ways in which they are finally transformed) in time and space. The latter issue will address the determining or 'suggestive' role that specific variables play in the shaping of human built environments. These include external broad limiting factors, such as physical environments and locally available materials (with their potentials and limitations), as well as social conceptions and constraints. Moreover, attention will be drawn to the role of tradition and social agency in house construction, as well as to the socialities involved.

The volume represents an attempt of a complex study of the politogenetic processes in their regional and temporary variety. The authors hope that their survey can and should also promote a better understanding of the general tendencies and mechanisms of cultural and sociopolitical evolution, of the interrelation and interaction of cultural, social, and political formats in the human society. The authors believe that the use of principles and methods of the civilizational approach in politogenetic studies, on the one hand, and the inclusion of the politogenesis into the problem area of civilizations studies, on the other hand, creates the effect of novelty in terms of both anthropology and civilizations studies, enriches their scientific toolkit and expands heuristic limits.

RESUMO: O artigo apresenta resultados de pesquisas relacionadas especificamente às atividades corais a capella desenvolvidas e/ou patrocinadas pela Sociedade de Cultura Artística Brasílio Itiberê (SCABI), desde a sua criação, em Curitiba, Paraná, em 1944 até meados década de 1960, período em que a entidade realizou cerca de 30 apresentações com grupos vocais nacionais e internacionais. Dos conjuntos nacionais, investigou-se, em particular, da Associação Orfeônica de Curitiba, cuja regência coube ao maestro Luiz Eulógio Zilli (1907-1990); dos conjuntos internacionais pesquisou-se a vinda de Os meninos cantores de Viena (Die Wiener Saengerknaben), em 1949 e 1961.
Palavras-chave: Sociedade de Cultura Artística Brasílio Itiberê (SCABI); coral a capella; atividades musicais no Estado do Paraná do século XX.
ABSTRACT: The article presents results of a research specifically related to the choral activities a capella developed and/or sponsored by the Sociedade de Cultura Artística Brasílio Itiberê (SCABI), in Curitiba, Parana, Brazil. The research covers SCABI activities since its creation, in 1944 until mid 1960s. During this period SCABI featured about 30 presentations with national and international vocal groups. Among the national sets, the research focused particularly on the Associação Orfeônica de Curitiba, under regency of the conductor Luiz Eulógio Zilli (1907-1990); among the international sets the studies concentrated on the visits of the Viena Boys Singers (Die Wiener Saengerknaben), in 1949 and 1961
Keywords: Socidade de Cultura Artística Brasílio Itiberê (SCABI); choral a capella; musical activities in the State of the Paraná of century XX.

This case study documents the nearly complete consumption of adult human remains by two domestic dogs (Canis familiaris) inside a residence. While scavenging behavior has been observed for coyotes, wolves, hyenas and other canines in natural outdoor environments, little information is available concerning canine scavenging of human remains in an indoor setting. In this case, the dogs were confined with the body inside a residence for approximately 1 month. The impact of intrinsic and extrinsic factors on canine scavenging behavior and the postmortem interval are examined, such as clothing on the body, perimortem trauma, drug ingestion and the availability of alternative food sources. While cases of canine scavenging of their owners are scant in the literature, this phenomenon is probably not uncommon, particularly among the elderly and indigent who live alone with pets and are socially isolated. #

The authors have considerable experience conducting DNA lineage studies, with a focus on Y-DNA studies of the world’s historic rabbinical lineages.  Each of these studies presents its own unique challenges.  Two of the more challenging aspects that are common to all such studies are the difficulty in finding pedigreed descendants of a rabbinical lineage, and then, once they are identified and located, convincing them to take a DNA test.

In this article, we shall focus on the some of the difficulties that we have encountered in convincing pedigreed descendants to agree to take a DNA test, the predominant reasons why they are reluctant or refuse to test, and some of the strategies that we have found effective in dealing with these difficulties and in encouraging them to test.

This article discusses structural transformations in small-scale fisheries in a New Zealand community. Expressions of fishing practice and the people who pursue these practices are subject to three different management regimes—Commercial, Recreational and Customary Regulations—each of which is rooted in a particular model of ownership. The community is simultaneously subject to globalization as represented by the local fish processing plant, a burgeoning tourist market, and the Quota Management Regime. These factors intertwine in complex ways to threaten community cohesion; yet, fishers, irrespective of category, express sentiments indicating an emergent level of solidarity based on a shared productive activity and a common distaste for various elements of globalization.

The Middle Mississippian component at Aztalan was a mixed, Late Woodland / Mississippian occupation sited within a heavily fortified habitation and mound center that is located on a tributary of the Rock River in Wisconsin. It represents the northernmost large Cahokian-related village recorded. The Oneota Lake Koshkonong Locality of the Rock River drainage is located approximately 20 km south of Aztalan, and it consists of a 25 km2 area along the northwest shore with a small cluster of habitation settlements. Sixty-eight radiocarbon measurements have been obtained from Aztalan, and 52 from Oneota settlements in the Lake Koshkonong Locality. We discuss how to best interpret this dataset, and we use Bayesian chronological modeling to analyze these dates. The results suggest that (1) Aztalan's Late Woodland (Kekoskee phase) occupation began in the AD 900s or early AD 1000s, (2) Aztalan's Mississippian occupation ceased in the AD 1200s, (3) Oneota occupations at Lake Koshkonong ...

One month after Glen told me that he had terminal cancer, I was sitting with him at his dining table in Pasadena, California, discussing an autobiography that he intended as his final book. Glen asked me, "What should I include in my autobiography?" I insisted that he finally write about race. I knew that the topic was important for him as one of the central concepts influencing the connection he made between the way of Jesus and justice within his overall project in theological ethics. Throughout his long and fruitful career that included active participation in the Civil Rights Movement, advocating for human rights, opposition to the death penalty, opposition to torture, advocacy for Palestinians, for the environment, and for just peacemaking, one could hear an underdeveloped response to racism. But it was subtle, and awkward. He wanted to talk about it to improve his understanding. I was sure that he should finally do so in his autobiography. Glen had stories. During the Civil Rights Movement he was an activist, partnering with other activists who struggled for an end to Jim Crow segregation. His family was involved in that work as well, in a collective advocacy for a better society and in opposition to practices of authoritarianism and domination that target society's most vulnerable. Glen's activism stemmed from his formative childhood years in a Christian family that valued integrity and fairness and paid attention to social issues.

Modern theories of the evolution of human cooperation focus mainly on altruism. In contrast, we propose that humans’ species-unique forms of cooperation—as well as their species-unique forms of cognition, communication, and social life—all derive from mutualistic collaboration (with social selection against cheaters). In a first step,
humans became obligate collaborative foragers such that individuals were interdependent with one another and so had a direct interest in the well-being of their partners. In this context, they evolved new skills and motivations for collaboration not possessed by other great apes (joint intentionality), and they helped their potential partners (and avoided cheaters). In a second step, these new collaborative skills and motivations were scaled up to group life in general, as modern humans faced competition from other groups. As part of this new group-mindedness, they
created cultural conventions, norms, and institutions (all characterized by collective intentionality), with knowledge of a specific set of these marking individuals as members of a particular cultural group. Human cognition and sociality thus became ever more collaborative and altruistic as human individuals became ever more interdependent.

To cite:
Wilkins, A. 2017. Rescaling the local: Multi-academy trusts, private monopoly and statecraft in England. Journal of Educational Administration and History, 49 (2), 171-185

For the past six years successive UK governments in England have introduced reforms intended to usher in less aggregated, top-down, bureaucratically overloaded models of service delivery as well as secure conditions for greater school autonomy.  Yet the ‘hollowing out’ of local government has not resulted in less bureaucracy on the ground or less regulation from above, nor has it diminished hierarchy as an organising principle of education governance.  In some cases, monopolies and monopolistic practices dominated by powerful bureaucracies and professional groups persist, albeit realised through the involvement of new actors and organisations from business and philanthropy.  In this paper I adopt a governmentality perspective to explore the political significance of large multi-academy trusts (MATs) – private sponsors contracted by central government to run publicly funded schools – to the generation of new scalar hierarchies and accountability infrastructures that assist in bringing the gaze of government to bear upon the actions of schools that are otherwise less visible under local government management.  On this account, it is argued, MATs are integral to statecraft and the invention and assemblage of particular apparatuses for intervening upon specific organisations, spaces and peoples.

Over the past decade the approaches adopted towards the mental health care of refugees by a range of national and international healthcare organisations have been the subject of a sustained and growing critique. Much of this critique has focused on the way in which Western psychiatric categories have been ascribed to refugee populations in ways which, critics argue, pay scant attention to the social, political and economic factors that play a pivotal role in refugees' experience. Rather than portraying refugees as ''passive victims'' suffering mental health problems, critics have argued that attention should be given to the resistance of refugees and the ways in which they interpret and respond to experiences, challenging the external forces bearing upon them. In this paper a range of issues concerning the mental health care of refugees will be examined. These include the role of psychiatric diagnosis in relation to refugees' own perceptions of their need and within the context of general health and social care provision. In examining services the emergence of new paradigms in mental health care is identified. These include the growth of holistic approaches that take account of refugees' own experiences and expressed needs and which address the broader social policy contexts in which refugees are placed. A three-dimensional model for the analysis of the interrelationship between ''macro'' level institutional factors in the mental health of refugees and the individual treatment of refugees within mental health services is proposed. #

Last year, at this conference, I discussed how distinctions between nature and culture, and humans and animals, can arise from the technical processes of food production (see "Food as an object of cultural technical study "). Drawing on the work of cultural techniques (e.g. Siegert 2015; Vismann 2013) and Levi-Strauss' The Raw and the Cooked (1970), I argued that the relationship between humans and food is primary to how the human understands itself and forms part of the ground of human ontological systems. I'd like to take this argument further today, to a system-level perspective of food production and beyond, to a posthuman future where food no longer resembles what we know it as today, and because of this, where the human as such arguably ceases to exist, as the ground upon which it has defined self and species is transcended. I'm responding both to fictional future food visions and aspirations towards technical solutions to our current food-related crises.

Préface d’Augustin Berque
Un siècle de banlieue japonaise apporte une réflexion inédite sur les processus d’urbanisation de l’une des sociétés de consommation les plus avancées de la planète, dans un pays dont la population doit, de surcroît, souvent faire face à des désastres naturels. De la fin du 19e  siècle aux temps présents en passant par la crise de Fukushima, l’histoire de la production de l’espace nippon retracée ici nous permet de saisir l’évolution du rapport des Japonais à l’urbain et à leur milieu.

Dans ce contexte, la formation du tissu urbain banlieusard qui entoure les villes, et notamment la capitale, est un phénomène particulièrement éloquent.
Au Japon, logements publics et sociaux n’allant pas de pair, il est essentiel de saisir les motivations d’une réflexion liée au logement populaire en banlieue. Quelles sont les conséquences foncières, sociales et culturelles de la transformation de l’espace imposée par les politiques planificatrices de la seconde moitié du 20e siècle? Un siècle de banlieue japonaise présente les premières initiatives externalisées dans le domaine du logement, les influences occidentales et les prises de position qui ont donné naissance au processus de création de la banlieue japonaise, ainsi que les grands mouvements d’idées sous-jacents.

Afin d’illustrer les résultats concrets de ces phénomènes, l’auteure examine en profondeur la situation des cités de loge-ments publics japonaises, qui exprime certes la mise en œuvre de la modernité dans l’aménagement spatial, mais entraîne également des réalités socioculturelles difficiles. De la naissance du noyau urbain de Tôkyô aux emprunts à l’Amérique de l’après-guerre, de la vague du bunka à l’apogée de Kôdan (l’organisme public du logement), en passant par l’évolution inexorable d’un village où les traditions disparaissent progressivement, Cécile Asanuma-Brice nous présente la poétique et la politique de l’urbain nippon. Elle nous invite de manière spéculaire à nous interroger sur la production de l’espace urbain occidental.

Table des matières
Remerciements | 11

Préface d’Augustin Berque | 13

Introduction / Au paroxysme de
la société de consommation | 15

PARTIE I / NAISSANCE DE VILLE ET STRUCTURATION DE L’ALENTOUR

De la naissance d’Edo à la formation d’une culture d’habiter propre à la périphérie urbaine | 25

Chapitre 1 / Une organisation urbaine au rythme des plateaux | 27
Chapitre 2 / Le rôle des transports dans l’étalement urbain de Tôkyô | 53
Chapitre 3 / L’ère du Bunka 文化 | 71

PARTIE II / FORMATION D’UN SYSTÈME DE LOGEMENT PUBLIC  ET TRANSFORMATION DU MODE DE VIE EN PÉRIPHÉRIE

Naissance d’une préoccupation publique sur la question du logement social
au Japon | 85

Chapitre 1 / L’émergence de la question du logement ouvrier | 87
Chapitre 2 / Du logement d’entreprise à la ville d’entreprise Shatakugai 社宅街 | 95
Chapitre 3 / Lorsque le logement devient une préoccupation publique | 111

PARTIE III / QUAND LA BANLIEUE PERD SON LIEU

Aux prémices de la métamorphose banlieusarde | 129

Chapitre 1 / L’après-guerre 1945-1955 : mise en place des organismes de production et de gestion des logements pu-blics et évolution du cadre juridique | 131
Chapitre 2 / De la modernité | 143
Chapitre 3 / Les influences américaines | 149

PARTIE IV / L’ORGANISME PUBLIC DU LOGEMENT (KÔDAN JÛTAKU)

Naissance et décadence | 157

Chapitre 1 / 1955, début de la période de haute croissance | 159
Chapitre 2 / À nouvelle forme d’urba-nisme, communautés nouvelles | 167
Chapitre 3 / Les années 1980 : kôdan, apogée et déclin | 179

PARTIE V / VAGABONDAGE PÉRIURBAIN, DU TERRITOIRE
À LA CHOSE CONSTRUITE

Chapitre 1 / La formation de la banlieue fasuto-fûdo (ファスト風土 ) | 195
Chapitre 2 /  L’inadaptation de la ville-objet de consommation au territoire: le séisme de 2011 | 205

Conclusion / Du local au global, quand la domination de l’appareil  organisationnel détruit ceux pour qui il a été mis en place | 215

Annexe / Si la banlieue nous était contée… par ses habitants | 221
Bibliographie | 227
Glossaire | 243
Index des lieux | 247
Sources iconographiques | 249
Crédits | 253

Social scientists commonly know that time is a social construct and a tool for governing by those holding power. Yet, how exactly is time used for governing? This article examines how timescape (embodiment of approaches to time) works in practice as a tool of power by considering multiple networks of time that manifest in al-Batuf/Beit Netofa Valley planning policy. This valley's agriculture, mostly owned by Palestinian-Arab citizens of Israel, is considered by ecologists and officials a unique traditional agriculture landscape and wetland habitat that has become scarce in Israel due to its development and wetland drainage. Assembling separate modes of anthropological inquiry that attend to time as a technique, I show that knowledge, ethics, and time management are not separate spheres of governance but rather interwoven as one timescape tool of governing. Thus, the case of al-Batuf/Beit Netofa elucidates the ways in which time is used for governing in the context of an agricultural-environmental development policy and plan.

Bien que les chamanes de l'Altaï-Saïan soient réputés capables de se métamorphoser en animaux, on peine à trouver dans l’iconographie traditionnelle de la région des images donnant
à voir ce phénomène à l’oeuvre. Cet article examine pourquoi la métamorphose ne se laisse pas représenter. Loin de témoigner d’une sorte de relâchement cognitif, l’idée de métamorphose s’appuie sur des principes essentialistes rigoureux. Leur identification permet de discerner des
modèles de métamorphose typiques des contextes pragmatiques particuliers que sont mythes,
légendes sur des chamanes anciens, rituels de chasse, rituels chamaniques. Selon les scénarios, identité animale, identité humaine et identité individuelle, loin de se chasser l’une l’autre, se superposent dans des combinaisons originales.

ALREADY LIVE ON AMAZON , buy now this ebook of methods from the world’s best in 63 professions. PEERLESS PRACTICAL TESTED not fact pile “literacy” but procedure literacy!!  Essential for parenting and leading by us all. BUT TOUGH for these methods come from the world’s best——they are not at all the way you now operate & the way I now operate—— they are a leap beyond us! Dozens of my former students have built profitable 10 year plus old consultancies based on single methods of the 100 methods in this book. There is no gigantic global corporation you cannot become VP or CEO of by riding just two or three of these 100 methods——nothing more than that is needed to get to the top. But i warn you—Each method in this book will require deep abiding changes in how you view things, value things, and what you aim for, plus, how you do and implement. The rewards are huge however and immediate! The book is extremely well ordered so you can study any method in any order without getting lost. Each method came from those at the top of 63 fields via being most effective BUT WITH added bits from other eminent ones doing something very similar but slightly better in this or that respect.  No one expert’s way of work was as good therefore in every detail as EACH of this ebook’s 100 methods. Rise above the tops of every field using this ebook!  Magic power!

The emergent global economy of the 21st century will create an ever greater need for researchbased information and pragmatic utilization of social science skills, creating new work opportunities for applied anthropologists in a variety of settings. However, anthropologists may need to adjust their traditional roles and tasks, approaches and methods, and priorities and guidelines to practice their craft effectively. Anthropological training and education must be based in sound ethnographic techniques, using contemporary tools, participatory methods, and interdisciplinary knowledge in order to accommodate faster-paced work environments and to disseminate their findings efficiently to a diverse audience while fulfilling the goal of empowering and enabling humans around the world to address social, economic, and health issues, along with other pressing concerns facing their communities. Keywords: applied anthropology, practicing anthropology, changes, trends, and guidelines for practice As Rylko-Bauer and colleagues and a host of other writers van Willigen and Kedia 2005) have noted, the application and practice of anthropology has been much affected in the 21st century by external forces, in particular economic, political, and demographic shifts. These transformations have created new work contexts and thus new employment opportunities for anthropologists. At the same time, internal changes such as cross-fertilization with other social sciences and especially changing relations with study subjects have significantly altered the traditional ways anthropologists examine and influence human conditions, from roles and tasks to goals and methods, from application priorities to guidelines for practice. This article critically reflects on some of these changes and trends that are influencing the practice of applied anthropology.

This article highlights the importance of sexuality in assisted conception cycles through a method of inquiry that focuses on the biomedical professionals of the clinics studied, as well as the protocols they offer. Gamete donations and their link to incest, the organization of sperm collection, and the characterization of sexual infertility, a poorly studied form of infertility, are successively examined here. This comparative approach helps to delineate how in India and France two relatively similar, normative models of kinship and shared biotechnological tools are entwined in different conceptions of corporeality and its associations with technology.

Probably more than any other British anthropologist, Roy Ellen is associated with the study of ethnobiology; his has also long ranked among the leading names in the field. This collection of papers, all previously published between 1975 and 1998, fairly represents Ellen's varied contributions to folk zoology and botany. The chapters also demonstrate differences between Ellen's approach and those of others, particularly approaches associated with Brent Berlin and his collaborators. Largely in contrast to these, Ellen has always taken a relativist, holistic, and something of a cultural particularist view of classificatory usage, investigating the development and application of plant and animal categories within the totality of the culture and social life of the people to whom they relate: in this instance, particularly the Nuaulu of eastern Indonesia. Ellen has also for a long time advocated a view of classification as a dynamic process, rather than a product or relatively static component of cultural systems; hence the phrase in the book's subtitle, "classifying behaviour." Yet Ellen has never been an extreme relativist, and, indeed, he accepts much of the basic framework of the intellectualist and universalist position on folk taxonomy most closely identified with Berlin. At the same time, he has always offered detailed and ethnographically well-informed perspectives on particular cases, critically refining applications of panhuman folk taxonomic schema to these. Two of the chapters (republished essays), for example, involve a critical review of the notion of "life-form" taxa as it may apply (or not apply) to indigenous ethnobotanical categories. Focusing on Nuaulu ways of classifying marsupials and the cassowary, another paper (in fact the earliest, republished here as ch. 4) explores how classification can vary according to practical and social and conceptual contexts. In this case, the partly religious notion of food prohibitions is brought to bear on the way edible species are classified, and as this might suggest, single-named folk zoological categories are shown to participate both in what have been distinguished as "general purpose" and "special purpose" classificatory schema.

Pottery is one of the most abundant artifact categories recovered from Northern Iroquoian archaeological village sites dating prior to the widespread adoption of European technologies. As a result, it receives a great deal of attention from archaeologists. Of particular note on sites dating after ca. AD 1300 is the presence of pots with collars and collarless pots with wedges (broad, flat lips). These platforms were used by Iroquoian potters for the creation of often very intricate designs generally composed of straight incised or stamped lines. While we do not know the meanings of these designs, we can deduce that they were signals, a means of conveying to others information about the potters and pottery users (Hart and Engelbrecht 2012).