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Journal articles on the topic 'Anthropologie du contemporain'

Author: Grafiati

Published: 31 August 2023

Last updated: 22 June 2024

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1

Rabinow, Paul, Stephen J. Collier, and Andrew Lakoff. "La Biosécurité. Vers une Anthropologie du Contemporain." Raisons politiques 32, no. 4 (2008): 59. http://dx.doi.org/10.3917/rai.032.0059.

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2

Brun, Baptiste. "Art contemporain et anthropologie : un partage d’expériences." Critique d’art, no. 49 (November 21, 2017): 34–46. http://dx.doi.org/10.4000/critiquedart.27138.

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Douville, O. "Anthropologie du contemporain et clinique du sujet." L'Évolution Psychiatrique 69, no. 1 (2004): 31–47. http://dx.doi.org/10.1016/s0014-3855(03)00182-8.

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Douville, Olivier. "Anthropologie du contemporain et clinique du sujet." L'Évolution Psychiatrique 69, no. 1 (2004): 31–47. http://dx.doi.org/10.1016/j.evopsy.2003.11.007.

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5

Monier, Frederic, and Alain Dewerpe. "Espion: une anthropologie historique du secret d'Etat contemporain." Vingtième Siècle. Revue d'histoire, no. 45 (January 1995): 157. http://dx.doi.org/10.2307/3771030.

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6

Gandolfi, Paula. "Quel Échange entre Anthropologie du Contemporain et Entreprises ?" Economia N.A., no. 31 (2018): 17–20. http://dx.doi.org/10.12816/0046818.

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Chabal, Patrick. "Une anthropologie en mouvement : l'Afrique miroir du contemporain." Lusotopie 16, no. 2 (2009): 280–81. http://dx.doi.org/10.1163/176830809790554242.

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8

Arlaud, Jean, Pascal Dibie, Christine Louveau de la Guigneraye, and Luiz Eduardo Robinson Achutti. "Conversation sur les préoccupations scientifiques et les perspectives de recherche au sein du Laboratoire d'Anthropologie Visuelle et Sonore du Monde Contemporain." Horizontes Antropológicos 6, no. 13 (2000): 251–69. http://dx.doi.org/10.1590/s0104-71832000000100012.

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La présent conversation a été pensée comme l'opportunité de présenter le "Laboratoire d'Anthropologie Visuelle et Sonore du Monde Contemporain", de l'Université Paris 7 - Denis Diderot. Il a été crée en 1992 par monsieur le professeur Dr. Jean Arlaud, anthropologue et cinéaste, directeur auteur et réalisateur de plus de vingt filmes sur des sociétés de tous les continents, dans le même esprit que Jean Rouch, son directeur de doctorat. Ce laboratoire, qui regroupe actuellement 35 chercheurs statutaires et associés, développe des programmes de recherche en Asie Centrale (population Kalash, cultu

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Bédard-Goulet, Sara. "Modalités de l’habiter contemporain et personnages dits sans domicile fixe dans L’Équipée malaise et Un an de Jean Echenoz." L'Esprit Créateur 63, no. 2 (2023): 33–50. http://dx.doi.org/10.1353/esp.2023.a901818.

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Abstract: Cet article examine deux modalités nomades de l’habiter contemporain dans les romans L’Équipée malaise (1986) et Un an (1997) de l’auteur contemporain français Jean Echenoz. En s’appuyant sur une anthropologie et une clinique de l’habiter, ainsi que sur la propre itinérance narrative de l’auteur, il étudie les pratiques spatiales de personnages dits sans domicile fixe afin d’identifier le rapport à l’espace qu’ils présentent. Cette analyse permet de nourrir la réflexion sur l’habiter contemporain, qui apparaît relever davantage, chez Echenoz, d’une ontologie relationnelle que d’une m

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Spinelli, Céline. "Terrain festif contemporain : une mise en perspective de fêtes et festivals." Socio-anthropologie, no. 38 (December 31, 2018): 19–30. http://dx.doi.org/10.4000/socio-anthropologie.3560.

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Bouillaud, Christophe. "A. Dewerpe, Espion. Une anthropologie historique du secret d'État contemporain." Politix 9, no. 33 (1996): 164–67. http://dx.doi.org/10.3406/polix.1996.1945.

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12

Monier, Frédéric. "Dewerpe Alain, Espion : une anthropologie historique du secret d'État contemporain." Vingtième Siècle. Revue d'histoire 45, no. 1 (1995): 157–58. http://dx.doi.org/10.3917/ving.p1995.45n1.0157.

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Gavrilović, Ljiljana. "Lévi-Strauss : UNESCO = anthropologie : politique." Issues in Ethnology and Anthropology 4, no. 2 (2016): 83–99. http://dx.doi.org/10.21301/eap.v4i2.5.

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Dans le texte est discuté l'engagement de Claude Lévi-Strauss dans le cadre de l’UNESCO. D’une part, l’engagement de Lévi-Strauss au Pakistan a profondément influencé certains de ses travaux tardifs, aussi bien que sa conception générale du monde et de la culture/cultures, alors que – d’autre part – la définition faite par Lévi-Strauss du rapport race/nation et culture a dans une grande mesure façonné le concept de l’engagement de l’ UNESCO dans le cadre de la stratégie globale d’action dans/en direction de la culture: partant de la transmission du concept européen de la vision du monde (en ta

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Wattez, Paul. "Les actualités de la tente tremblante chez les Eeyous." Recherches amérindiennes au Québec 44, no. 2-3 (2015): 153–61. http://dx.doi.org/10.7202/1030976ar.

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La cérémonie de la tente tremblante, koaspskikan, est l’un des rituels les plus documentés de la littérature anthropologique classique. Les analyses qui en ont été faites sont pour la plupart descriptives. L’observation d’une cérémonie de la tente tremblante en 2009 au sein de la communauté eeyoue de Waswanipi (Cris du Québec) incite à s’y intéresser de nouveau en anthropologie du point de vue contextuel. Plusieurs pistes de réflexions et d’interrogations sont élaborées ici à partir d’informations empiriques et bibliographiques rassemblées autour de trois axes : les spécificités de la réitérat

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Gounaris, Vassilis, and Yannis Frangopoulos. "La quête de la nation grecque moderne et le « cas grec » comme un cas paradoxal de la construction du fait national contemporain." Socio-anthropologie, no. 23-24 (October 15, 2009): 115–53. http://dx.doi.org/10.4000/socio-anthropologie.1252.

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16

Arènes, Jacques, and Jacques Arènes. "Filiation, travail d’espérance et fabrique du temps." Revue française de psychanalyse Vol. 86, no. 3 (2022): 537–46. http://dx.doi.org/10.3917/rfp.863.0537.

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L’article analyse – dans le registre d’une anthropologie culturelle informée par la phénoménologie – la manière dont l’inscription du sujet dans la temporalité (la temporalisation) prend aujourd’hui un tour inédit, dans lequel le rapport à la décision et la pensée du futur sont en crise. Est alors mise en valeur la notion d’espérance en tant qu’elle peut faire l’objet d’un « travail » d’attente et de signification accompagnant la temporalisation. Le champ de la filiation constitue alors un domaine essentiel dans lequel s’exprime ce passage contemporain d’une pensée de l’originaire à un diffici

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Bošković, Aleksandar. "Serious games: Theory in anthropology since the 1980s." Issues in Ethnology and Anthropology 10, no. 1 (2016): 19. http://dx.doi.org/10.21301/eap.v10i1.1.

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The paper presents a critical overview of recent theories in anthropology, particularly following Ortner’s groundbreaking 1984 summary, as well as debates opened up by the Writing Culture symposium and the book that followed (Clifford and Marcus 1986). Beginning with Ortner’s theory of practice, the author presents basic elements of several theoretical currents that influenced anthropology’s development in the last few decades, with particular emphasis on the use of the concept of culture. Post-1980s years provided for increased visibility of other anthropologies, outside of traditional “cente

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Bourel, Étienne. "Jean-Bernard Ouédraogo, Benoît Hazard & Abel Kouvouama, eds, Les Zones critiques d’une anthropologie du contemporain. Hommage à Jean Copans." L'Homme, no. 239-240 (December 1, 2021): 323–26. http://dx.doi.org/10.4000/lhomme.41274.

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SELIM, M. "Socio-anthropologie du contemporain. PAR P. BOUVIER. Paris: Galilée. 1995. 175 pp. Biblio. 180 FF. ISBN 2 7186 0453 0." Social Anthropology 7, no. 1 (1999): 93–113. http://dx.doi.org/10.1017/s0964028299380083.

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20

Armand, Fabio. "Les loups-garous et les eaux." Hommage à Gilbert Durand, no. 34 (June 30, 2013): 133–45. http://dx.doi.org/10.35562/iris.1933.

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En reconsidérant les récits noyaux des rites de passage de transformations en loups-garous, dans les récits de la Grèce antique jusqu’au folklore contemporain de la France — domaine principal de notre thèse en anthropologie des religions (Armand, 2012) — en passant par les rapports issus à la Renaissance des pays baltes (Livonie), il apparaît que la présence d’une forte composante aquatique chez les loups-garous a été clairement sous-estimée, par rapport à l’accent répétitivement mis sur l’influence de la lune. Et ce n’est pas seulement que le processus de la métamorphose se réalise par le pas

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Chabal, Patrick. "Jean-Pierre Dozon, Une anthropologie en mouvement : l’Afrique miroir du contemporain, Versailles, Éditions Quae, 2008272 p., ISBN : 978-2-7592-0087-0." Lusotopie 16, no. 2 (2009): 280–81. http://dx.doi.org/10.1163/17683084-01602026.

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22

Piron, Florence. "Ecriture et responsabilité. Trois figures de l'anthropologue." Anthropologie et Sociétés 20, no. 1 (2003): 125–48. http://dx.doi.org/10.7202/015398ar.

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Résumé Écriture et responsabilité. Trois figures de l'anthropologue Les travaux de Foucault nous ont fait comprendre comment les scientifiques, auteurs de « la » science, contribuent à construire le monde contemporain en le décrivant, en l'analysant, en l'objectivant, en le décortiquant jusque dans les moindres recoins de ses marges. Implicitement ou non, ces acteurs cruciaux proposent dans leurs textes des formes d'humanité auxquelles leur pouvoir de « dire le vrai » peut donner une immense résonance. Comment comprendre et vivre cette responsabilité ? Privilégiant l'éthique du souci des consé

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23

Kingman, Manuel. "La noción de cultura popular: Interés de los debates entre los 80 y 90 del siglo XX para reflexionar sobre la contemporaneidad." Calle 14 revista de investigación en el campo del arte 12, no. 2 (2017): 112. http://dx.doi.org/10.14483/21450706.12359.

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ResumenEl presente artículo referencia teorías sobre la cultura popular ubicadas en las décadas del 80 y el 90 del siglo pasado, un período de reflexión pertinente y profunda en torno al término. Se visibiliza la complejidad de la noción de cultura popular, así como las distintas significaciones y sentidos que ha tenido el concepto. También se estudian ciertas entradas teóricas que son útiles para analizar la cultura popular. Se piensa en estos insumos teóricos como herramientas para reflexionar sobre las representaciones, diálogos y tensiones entre el arte contemporáneo y las manifestaciones

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24

Martin, Ellen. "Anti-Anthropologism in Contemporary Western Philosophy." Vestnik of Northern (Arctic) Federal University. Series Humanitarian and Social Sciences, no. 5 (November 15, 2023): 104–13. http://dx.doi.org/10.37482/2687-1505-v298.

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This research is relevant since it allows us to understand more deeply the specifics of contemporary European discourse about the human being, which is characterized by denaturalization and rejection of wholeness of a human subject, criticism of anthropocentrism and the tendency towards an ontological equation of the human being and material objects. The origins and causes of anti- anthropologism are associated with the crisis of European humanism and attempts to overcome this crisis through a different idea of a human being. Based on the analysis of the philosophical views of M. Heidegger, A.

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Kaniowska, Katarzyna. "Społeczna rola antropologa — powinność a zaangażowanie." Kultura i Społeczeństwo 64, no. 2 (2020): 15–31. http://dx.doi.org/10.35757/kis.2020.64.2.2.

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This paper on engaged anthropology is focused on several issues which, on the one hand, define the characteristic features of this current of anthropology, and, on the other, allow us to reflect on how the social role of an anthropologist can be understood today. The author begins her remarks by pointing to the ambiguity of the term “commitment” and to some of the consequences. She compares Norbert Elias’s position with the ways of understanding commitment adopted by contemporary anthropologists. She draws attention to the basic epistemological problems of engaged anthropology in regard to und

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Woznicki, Christopher G. "‘Begin at the Beginning’: Method in Christological Anthropology and T. F. Torrance’s Fallen Human Nature View." Perichoresis 19, no. 2 (2021): 21–41. http://dx.doi.org/10.2478/perc-2021-0009.

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Abstract This essay argues that unlike many contemporary christological anthropologies that begin with protology or eschatology, T. F. Torrance’s christological anthropology begins with the incarnate Christ as he confronts us in the midst of God’s redemptive act. This approach is labeled Soteriological-Christological Anthropology. Torrance himself does not develop this anthropological method in a sustained manner, therefore, this essay attempts to develop Torrance’s method by examining his doctrine of Christ’s fallen human nature and his epistemology. After developing Torrance’s Soteriological

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Fournier, Laurent Sebastian, and Jean-Marie Privat. "The Anthropology of Literature in France." Anthropological Journal of European Cultures 25, no. 1 (2016): 81–95. http://dx.doi.org/10.3167/ajec.2016.250106.

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In this article we present the ongoing theoretical discussions concerning the relations between anthropology and literature in France. We recall the historical relationship of a part of French anthropology and the world of literature. We then try to show how the anthropology of literature began by using the model of the anthropology of art, mainly concentrating on literary works as individual creations specific to the style or the cosmology of a given writer. We explore a new perspective on the analysis of the social and symbolic meanings of literary worlds, putting the emphasis on what is cal

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Hébert, Martin. "Présentation." Anthropologie et Sociétés 30, no. 1 (2006): 7–28. http://dx.doi.org/10.7202/013826ar.

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RésuméDepuis une décennie, les anthropologues ont beaucoup contribué à élargir notre compréhension des violences sociales. Le présent texte vise à explorer en quoi cette compréhension des multiples formes de violences structurelles, directes ou symboliques, de même que la compréhension de leur articulation au sein des sociétés humaines, peut servir d’assise au développement d’une « anthropologie de la paix ». Cette anthropologie, cependant, fait face à au moins trois défis de taille dans son développement : 1) se définir des objectifs clairs, notamment sur les caractéristiques de la paix dans

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Darnell, Regna. "The Boasian Text Tradition and the History of Anthropology." ARTICLES 12, no. 1 (2021): 39–48. http://dx.doi.org/10.7202/1081564ar.

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The North American anthropological tradition, as a whole, contrasts sharply with the anthropologies which grew up elsewhere in the Western world, and forms a distinct part of contemporary anthropology on an international scale, a part which is accessible to us through disciplinary history. In this article I first argue for an historical approach as integral to mature disciplinary theory, and will then examine a specific moment in the history of North American anthropology as a microcosm of the differences between the British and North American traditions.

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Postero, Nancy, and Eli Elinoff. "Introduction: A return to politics." Anthropological Theory 19, no. 1 (2019): 3–28. http://dx.doi.org/10.1177/1463499618814933.

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What does politics mean in contemporary anthropology? Counter to propositions that argue that neoliberalism has produced a “post-political” condition, we argue the notion of a post-political world was never empirically accurate. Instead, using the ethnographic method, our contributors show ongoing and diverse forms of political practices and contestations in the contemporary moment. We reconsider politics at a conceptual level, defining politics as practices of world-making that proceed through the formulation of constellations of critique, disagreement, difference, and conflict. We build this

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Li, Ruixiang, and Paulos Huang. "The Interpretation of Watchman Nee’s Anthropology and Its Corresponding Ecclesiastical Influence in Contemporary Chinese Mainland Churches." Religions 15, no. 5 (2024): 570. http://dx.doi.org/10.3390/rel15050570.

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Watchman Nee’s anthropology has been widely debated and polarized in academic fields. However, Watchman Nee’s concept of human and the problem of ecclesiastical practices have often been overlooked in contemporary Chinese mainland churches. In the first three sections, this paper will start from different Chinese mainland denominations’ interpretation of Nee’s concept of human and their corresponding ecclesiastical practices. On the one hand, through the interpretive attitudes of different denominations toward the “concept of human” and their related ecclesiastical practices, we can see the si

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Batteau, Allen. "Anthropology Coming of Age: Keynote for International Conference of Business Anthropology, Guangzhou, China, May 19, 2012." Practicing Anthropology 37, no. 1 (2015): 5–9. http://dx.doi.org/10.17730/praa.37.1.dm80217423761113.

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I present myself to you as the accidental business anthropologist, for in my first academic career, which ended 25 years ago, anthropological study of business was little more than a curiosity, having neither a distinctive name nor an epistemology other than ethnographic empiricism and was on the fringe of the ethical debates that were then swirling in anthropology. Far more contentious was anthropology's treatment of indigenous peoples and its collusion with government agencies at home and abroad. Business Anthropology scarcely had a name; Lloyd Warner and his associates did valuable ethnogra

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Beyer, Judith, and Felix Girke. "The State of Custom: Gerd Spittler’s “Dispute settlement in the shadow of Leviathan” (1980) today." Zeitschrift für Rechtssoziologie 41, no. 1 (2020): 3–20. http://dx.doi.org/10.1515/zfrs-2021-0002.

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Abstract In our article, we engage with the anthropologist Gerd Spittler’s pathbreaking article “Dispute settlement in the shadow of Leviathan” (1980) in which he strives to integrate the existence of state courts (the eponymous Leviathan’s shadow) in (post-)colonial Africa into the analysis on non-state court legal practices. According to Spittler, it is because of undesirable characteristics inherent in state courts that the disputing parties tended to rather involve mediators than pursue a state court judgment. The less people liked state courts, the more likely they were to (re-)turn to di

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Filip, Mariusz. "Sami swoi? Refleksje metodologiczne o antropologii u siebie." Etnografia. Praktyki, Teorie, Doświadczenia, no. 5 (December 30, 2019): 173–93. http://dx.doi.org/10.26881/etno.2019.5.08.

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   The dichotomy between home and abroad, recently very popular in anthropology, but especially significant in the anthropology of Europe, assumes, in my opinion, an increase of Otherness in line with a geographic-political distance . The aim of my article is to demon- strate that the sense of Otherness is not dependent on territorialized culture but on mental as well as bodily dispositions of individuals . The relativity of the concept of Self/Other in the context of anthropology at home will be discussed based on fieldwork carried out by a Polish anthropologist among Polish

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Gmelch, Sharon, and Tim Wallace. "Introduction to Tourism: Beyond Hosts and Guests." Practicing Anthropology 34, no. 3 (2012): 2–4. http://dx.doi.org/10.17730/praa.34.3.q430v7824626244v.

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This special issue of Practicing Anthropology draws together an exciting and diverse set of papers and presentations on the topic of tourism written by both veteran anthropologists and graduate students. The study of tourism is no longer on the periphery of anthropology. Tourism's far-reaching connections and consequences for the tourist, the toured, and the anthropologist who studies them are clearly recognized today. The SfAA has long been a leader in encouraging the dissemination of tourism research by applied anthropologists. A quick online search of past Human Organization and Practicing

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Doak, Mary. "Sex, Race, and Culture: Constructing Theological Anthropology for the Twenty-First Century." Theological Studies 80, no. 3 (2019): 508–29. http://dx.doi.org/10.1177/0040563919856365.

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Pre-Vatican II theological anthropology focused attention on the exercise of human freedom as embodied in time and oriented to community. Post-Vatican II theology has deepened this trajectory by reflecting on the specific conditions and experiences of human embodiment, as well as the cultural and historical contexts that ground efforts to realize the ideal of persons-in-community. This article explores the contributions of theological anthropologies that take seriously gender, race, history, and culture in theology, and argues for further contemporary, enculturated, and embodied reflections on

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Douville, Olivier. "Pour une anthropologie clinique contemporaine." psychologie clinique, no. 33 (2012): 201–26. http://dx.doi.org/10.1051/psyc/201233201.

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Lane, Lorraine, Cecelia Lewis, Elizabeth Povinelli, et al. "A Conversation with the Karrabing Film Collective." Commoning Ethnography 2, no. 1 (2019): 166. http://dx.doi.org/10.26686/ce.v2i1.5663.

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This piece is a lightly edited transcript of a conversation with members of the Karrabing Film Collective – Lorraine Lane, Linda Yarrowin, Cecilia Lewis, Sandra Yarrowin, and anthropologist Elizabeth Povinelli – interviewed by anthropologists Melinda Hinkson and David Boarder Giles. The Karrabing Film Collective are a community of Indigenous Australians and their whitefella collaborators who make films that analyse and represent their contemporary lives and also keep their country alive by acting on it. This conversation appeared first as Episode Eighteen of Conversations in Anthropology@Deaki

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Hendriks, Thomas. "‘Erotiques Cannibales’: A Queer Ontological Take on Desire from Urban Congo." Sexualities 21, no. 5-6 (2017): 853–67. http://dx.doi.org/10.1177/1363460716677283.

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This article illustrates the theoretical productivity of the recent ontological turn in anthropology as a way to further ‘anthropologize’ queer studies by taking seriously erotic alterity as an ethnographic situation that unlocks possibilities for radically re-thinking desire beyond the limiting framework of ‘sexuality’. It proposes a thought experiment with the specific ways in which same-sex loving men and boys in contemporary urban Congo conceptualize desire as a self-affirming predatory force that joyfully queers the ‘normal’ world. Rather than ethnographically representing ‘their’ erotic

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Žikić, Bojan. "Anthropological Studies of Popular Culture." Issues in Ethnology and Anthropology 5, no. 2 (2010): 17–39. http://dx.doi.org/10.21301/eap.v5i2.1.

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One of the questions raised at the symposium "Our World, Other Worlds. Anthropology, Science Fiction and Cultural Identity", held in Belgrade in December 2009, is how anthropology is to study contemporary art forms: how research issues are to be defined and approached; how research is to be organized in a specific semantic area, which cannot always and with absolute certainty be said not to be an anthropological construction; whether the subject of research can be said to have the shared nature of cultural communication; whether the anthropologist is to interpret the author/artist’s intention,

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Darnell, R., S. S. Alymov, D. V. Arzyutov, et al. "A critical paradigm for the histories of anthropology: the generalization of transportable knowledge." Etnograficheskoe obozrenie, no. 4 (August 15, 2023): 108–82. http://dx.doi.org/10.31857/s0869541523040073.

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The article presents a discussion focused on Regna Darnell's concepts of critical paradigm and transportable knowledge in relation to contemporary studies in history of anthropology, put forward in her essay based on the text written for the keynote address at EASA's History of Anthropology Network and reproduced in BEROSE International Encyclopaedia of the Histories of Anthropology. Assessing the changing disciplinary scene of humanities and social sciences, Darnell argues that an urgent rethinking of paradigmatic bases underlying the practices of historians of anthropology is necessary. She

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Kahn, Joel S. "Thinking About Religious Texts Anthropologically." Heritage of Nusantara: International Journal of Religious Literature and Heritage 4, no. 2 (2016): 155–82. http://dx.doi.org/10.31291/hn.v4i2.82.

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This paper addresses the conference themes by asking what contribution anthropology can make to the study of religious literature and heritage. In particular I will discuss ways in which anthropologists engage with religious texts. The paper begins with an assessment of what is probably the dominant approach to religious texts in mainstream anthropology and sociology, namely avoiding them and focussing instead on the religious ‘practices’ of ‘ordinary believers’. Arguing that this tendency to neglect the study of texts is ill-advised, the paper looks at the reasons why anthropologists need to

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Desmet, Maud. "Cadavres féminins et fictions policières contemporaines." Socio-anthropologie, no. 31 (September 10, 2015): 87–98. http://dx.doi.org/10.4000/socio-anthropologie.2163.

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Olivieri, Domitilla. "Slowness as a Mode of Attention and Resistance." Contention 10, no. 1 (2022): 99–114. http://dx.doi.org/10.3167/cont.2022.100108.

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The article addresses some of the challenges and possibilities of taking slowness as a tool to theorize and practice a way of being an activist anthropologist in the contemporary (neoliberal) university. The activism discussed here intervenes in the university itself. To articulate slowing down as mode of resistance to the unbearably fast and exclusionary rhythms of academic life, the article puts into dialogue documentary cinema and critiques of contemporary academia. Turning to the film Inland Sea as an instance of a mode of attention/attending to the world otherwise, the article concludes o

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Boyce, Paul, Elisabeth L. Engebretsen, and Silvia Posocco. "Introduction: Anthropology’s Queer Sensibilities." Sexualities 21, no. 5-6 (2017): 843–52. http://dx.doi.org/10.1177/1363460717706667.

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This special issue addresses vital epistemological, methodological, ethical and political issues at the intersections of queer theory and anthropology as they speak to the study of sexual and gender diversity in the contemporary world. The special issue centres on explorations of anthropology’s queer sensibilities, that is, experimental thinking in ethnographically informed investigations of gender and sexual difference, and related connections, disjunctures and tensions in their situated and abstract dimensions. The articles consider the possibilities and challenges of anthropology’s queer se

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Pańkowski, Jerzy. ""Contemporary” Christian Anthropology." Elpis : czasopismo teologiczne Katedry Teologii Prawosławnej Uniwersytetu w Białymstoku, no. 25-26 (2012): 117–32. http://dx.doi.org/10.15290/elpis.2012.25-26.09.

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Maj, Anna. "ANTHROPOLOGY AS A PROJECT OF ETHICAL TRAVEL. COLONIALISM, RESEARCH EXPEDITIONS AND MASS TOURISM IN THE PERSPECTIVE OF INTERCULTURAL COMMUNICATION." Folia Turistica 49 (December 31, 2018): 243–65. http://dx.doi.org/10.5604/01.3001.0013.0830.

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Purpose. The aim of the article is theoretical reflection on selected aspects of anthropological, philosophical and cultural thought,as well asreflection on anthropology as a project of ethical travel and intercultural communication within the historical context of the development of the discipline. The research also regardsreflection on research methods and on the figure of the Other in cultural, ethical and communication dimensions. Method. Analysis and interpretation of cultural texts, including research in the field of anthropology. Reinterpretation of classical anthropology within the con

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Seshia Galvin, Shaila. "Interspecies Relations and Agrarian Worlds." Annual Review of Anthropology 47, no. 1 (2018): 233–49. http://dx.doi.org/10.1146/annurev-anthro-102317-050232.

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Recent years have witnessed burgeoning interest in interspecies relations and multispecies ethnography. This review explores what such perspectives bring to long-standing anthropological attention to agrarian worlds. Considering why so much recent scholarship only minimally engages with longer disciplinary traditions found within ecological and environmental anthropology and ethnobotany, the review examines continuities and discontinuities across these different modes of attending to interspecies relationships. From here, it explores how contemporary scholarship renews anthropological attentio

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Ballatore, Magali, and Maria Antonietta Impedovo. "Dynamiques migratoires contemporaines dans le sud de la France." Socio-anthropologie, no. 40 (December 1, 2019): 115–34. http://dx.doi.org/10.4000/socio-anthropologie.5935.

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Stavrianakis, Anthony. "From Anthropologist to Actant (and back to Anthropology): Position, Impasse, and Observation in Sociotechnical Collaboration." Cultural Anthropology 30, no. 1 (2015): 169–89. http://dx.doi.org/10.14506/ca30.1.09.

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Anthropologists are increasingly invited to participate in collaborations with natural scientists, among other experts, in their capacity as anthropologists. Such invitations give pause for thought about the character of the positions and practices that an anthropologist can occupy and perform. This article draws on participant observation in the Socio-Technical Integration Research (STIR) project, an endeavor based at Arizona State University, which aimed to modulate scientific practice. I observe and analyze the disquiet of participating social scientists by questioning the epistemic, ethica

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