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Journal articles on the topic 'Anthropology and the arts'

Author: Grafiati

Published: 4 June 2021

Last updated: 30 July 2024

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1

Méndez, Lourdes, Gerhard Baer, Manuel Gutiérrez Estévez, and Mark Münzel. "Arts indigènes et anthropologie. Artes indígenas y antropología." Anthropologica 44, no. 2 (2002): 323. http://dx.doi.org/10.2307/25606097.

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2

Acharya*, Sabita, and Liza Swain**. "Anthropology of Arts: An Analysis of Samabalpuri Textile in Odisha." Indian Journal of Research in Anthropology 3, no. 1 (June 15, 2017): 43–47. http://dx.doi.org/10.21088/ijra.2454.9118.3117.6.

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This paper specifies propositions to explain the occurrence of Anthropology of Arts specifically Sambalpuri Ikat Textile in Odisha. It focuses one specific category of antecedents- Sambalpuri Ikat textile - Technique, Motifs and Designs and method of production of Ikat in Odisha. It covers five broad aspects work-related to Sambalpuri Ikat Textile in Odisha. These are History of Ikat Technique in Odisha , Specific Motifs and designs, weavers and their Background, Ikat Technique used for weaving Sambalpuri Fabrics, Uniqueness of Sambalpuri Fabrics. It specifies an integrated model that provides a comprehensive representation of Sambalpuri Ikat Textile in Odisha.

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3

Weiner, James F. "Anthropology contra Heidegger Part I: Anthropology's Nihilism." Critique of Anthropology 12, no. 1 (March 1992): 75–90. http://dx.doi.org/10.1177/0308275x9201200104.

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4

Lebner, Ashley. "No such thing asaconcept: A radical tradition from Malinowski to Asad and Strathern." Anthropological Theory 20, no. 1 (February 6, 2019): 3–28. http://dx.doi.org/10.1177/1463499618805916.

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In light of renewed questions about the relationship between anthropology’s past and future, two radicalizations of the British tradition are particularly worth exploring: those of Talal Asad and Marilyn Strathern, arguably the most widely read anthropologists beyond the discipline, and the most regularly misunderstood. Asad and Strathern are rarely engaged together because the anthropologies that their works have inspired operate quite separately, their mutual implications left unexplored. And yet, tracing the development of Asad’s and Strathern’s respective work reveals a deep resonance, beginning with their training in the concern with translation, which owes more to Malinowski than anthropologists today are generally aware. The paper argues that reading Asad and Strathern together can help mitigate the over-cultivation of the “concept” in recent anthropology, multiply insights into the constitutive relations among anthropology, science and the secular, and refine perspectives on the legacy of British anthropology and on anthropology’s future politics.

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5

Loomis, Ormond. "Practicing Anthropology in State Folklife Programs." Practicing Anthropology 7, no. 1-2 (January 1, 1985): 9–11. http://dx.doi.org/10.17730/praa.7.1-2.e826k20174x03086.

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During the last decade, roughly 40 state folk cultural, or folklife, programs have emerged throughout the United States, and more are being developed. In most states, these programs are a component of the state arts agency; elsewhere they are based in universities, in historical societies, or in other branches of state government. Examples include the Alabama Folk Arts Program, the Missouri Cultural Heritage Center, the Office of Folklife Programs in North Carolina, the Southwestern Lore Center in Arizona, and the Traditional Arts Research and Development Program of Ohio. I work with the Bureau of Florida Folklife, which is part of the Florida Division of Archives, History, and Records Management.

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6

Kingston, Sean. "Pidgin Arts." Anthropology Today 15, no. 2 (April 1999): 1. http://dx.doi.org/10.2307/2678260.

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7

Jackson, Jason Baird, and Ryan Anderson. "Anthropology and Open Access." Cultural Anthropology 29, no. 2 (May 19, 2014): 236–63. http://dx.doi.org/10.14506/ca29.2.04.

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In an article coauthored in interview format, the authors introduce open-access practices in an anthropological context. Complementing the other essays in this special section on open access, on the occasion of Cultural Anthropology’s move to one version of the gold open access business model, the focus here is on practical information needed by publishing cultural anthropologists. Despite this limitation, the authors work to touch on the ethical and political contexts of open access. They argue for a critical anthropology of scholarly communication (inclusive of scholarly publishing), one that brings the kinds of engaged analysis for which Cultural Anthropology is particularly well known to bear on this vital aspect of knowledge production, circulation, and valuation.

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8

Furani, Khaled. "Secular Routes and Theological Drifts in Modern Anthropology." Religion and Society 9, no. 1 (September 1, 2018): 86–110. http://dx.doi.org/10.3167/arrs.2018.090107.

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Anthropologists have recently shown an increasing concern with secular formations. This exploratory article inquires into the secular formation of anthropology itself by initiating an examination of its relation to theology, deemed anthropology’s disciplinary Other. I argue for recognizing a complex relation, whereby anthropology in some ways forgets theology, in others sustains it, and in still others invites critique by it. Analyzing anthropology from its theological edges may reinvigorate awareness of its ethical dimensions as a secular enterprise, as well as help measure its distance from (or proximity to) dominant projects, such as the Enlightenment and the nation-state, which were crucial for its founding in the modern world. An anthropology critically curious about its inherited alienation from theological modes of reasoning may not only become better at investigating the possibilities that cultural forms can take, but also become aware of new forms that the discipline could itself take.

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9

Cone, Cynthia. "Teaching Applied Anthropology as Humanistic Social Science." Practicing Anthropology 13, no. 4 (September 1, 1991): 17–20. http://dx.doi.org/10.17730/praa.13.4.448g0lp027371503.

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In this paper I describe the evolution of the course Applied Research which I teach in the Department of Anthropology at Hamline University. Hamline is small liberal arts college of about 1400 students, two-thirds of whom take some anthropology. The course is limited to sixteen students. A prerequisite is one previous course in anthropology, and the majority of students who take the course are anthropology majors.

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10

Arno, Andrew. "Verging on Extra-Vagance: Anthropology, History, Religion, Literature, Arts... Showbiz.:Verging on Extra-Vagance: Anthropology, History, Religion, Literature, Arts... Showbiz." American Anthropologist 102, no. 4 (December 2000): 933. http://dx.doi.org/10.1525/aa.2000.102.4.933.

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11

Sullivan, Kathleen. "Helping People Help Themselves: Teaching Martial Arts to Women Street Vendors." Practicing Anthropology 17, no. 1-2 (January 1, 1995): 9–12. http://dx.doi.org/10.17730/praa.17.1-2.x38x223k141446hk.

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It has been over a century since Tylor stated that "we have in anthropology the means of leaving the world a better place than we found it" (as cited in Cultural Anthropology, Third Edition, by Serena Nanda [Belmont, CA: Wadsworth, 1986]). Applied anthropology, in particular, offers a means of giving back to the community in which one conducts fieldwork. This article describes the creation of a relationship of confidence which enabled women street vendors in Chiapas, Mexico, to share with me accounts of rape, and which later facilitated intervention. The intervention included offering a modified martial arts training program within the broader context of self-defense.

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12

Pinto, Sarah. "Madness: Recursive Ethnography and the Critical Uses of Psychopathology." Annual Review of Anthropology 49, no. 1 (October 21, 2020): 299–316. http://dx.doi.org/10.1146/annurev-anthro-010220-074609.

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From the late 1990s, a wave of writing in anthropology took up the idiom of madness to orient a critical approach. However, anthropology's use of madness as critique reflects a longer conversation between psychiatry and anthropology. As madness is used to point to and connect other things—afflictions, therapeutics, medicine, politics, colonialism, religion, and, especially, trauma as a social condition—it is noteworthy not only for its breadth, but also because it is often applied to contexts in which it already has purchase as critique. Thus, madness in anthropology is a mirror onto the discipline's recursive engagements with psychiatry and the worlds to which both turn their attention.

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13

Calcagno, James M. "Keeping Biological Anthropology in Anthropology, and Anthropology in Biology." American Anthropologist 105, no. 1 (March 2003): 6–15. http://dx.doi.org/10.1525/aa.2003.105.1.6.

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14

Cynarski, Wojciech. "Values of martial arts in the light of the anthropology of martial arts." Journal of Combat Sports and Martial Arts 3, no. 1 (January 27, 2012): 1–4. http://dx.doi.org/10.5604/20815735.1047608.

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15

SEYMOUR, SUSAN. "A Companion to Psychological Anthropology:A Companion to Psychological Anthropology." American Anthropologist 108, no. 3 (September 2006): 570–71. http://dx.doi.org/10.1525/aa.2006.108.3.570.

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16

Csokdas, Thomas J. "Medical Anthropology as Cultural Anthropology." American Anthropologist 97, no. 4 (October 28, 2009): 788–91. http://dx.doi.org/10.1525/aa.1995.97.4.02a00240.

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17

Burstein, Joyce. "Integrating Arts: Cultural Anthropology and Expressive Culture in the Social Studies Curriculum." Social Studies Research and Practice 9, no. 2 (July 1, 2014): 132–44. http://dx.doi.org/10.1108/ssrp-02-2014-b0010.

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Social studies is the combined study of several disciplines including cultural anthropology where expressive culture is defined and described. Expressive culture is the processes, emotions, and ideas bound within the social production of aesthetic forms and performances in everyday life. It is a way to embody culture and to express culture through sensory experiences such as dance, music, literature, visual media, and theater. By integrating the arts into social studies, students are introduced to cultural ideals, traditions, and norms inherent in their own lives. This article describes the use of cultural anthropology as a vehicle to teach social studies concepts with visual and performing arts. Two examples of coequal social studies and arts units are examined in second and sixth grades.

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18

Wilfong, Matthew, Michael Paolisso, and Jeremy Trombley. "INTRODUCTION: APPLYING ANTHROPOLOGY TO WATER." Human Organization 82, no. 3 (August 24, 2023): 197–208. http://dx.doi.org/10.17730/1938-3525-82.3.197.

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Anthropology brings a uniquely holistic sensibility to the study of water. It examines water from multiple dimensions and in its myriad forms to understand the many ways that people make meaning and a living from water. Anthropology’s study of water provides a foundation for contemporary application and practice by anthropologists and others toward solving a wide range of water-related problems. In this introduction, we introduce the seven articles that form this special issue on applied anthropology and water. Collectively, the articles provide valuable and diverse insights on the application of anthropology to a wide range of water issues. The articles also demonstrate the capacity of research and practice centered around applied anthropology to highlight local impacts and responses at multiple scales and across institutions. Here, we discuss four thematic areas shared across the articles that suggest wider commonalities for applied anthropological research and practice. These areas are configurations of clean water access; multiplicity and heterogeneity of the lived experiences of water; injustice, inequities, and inequalities related to water; and ethnography in applied research on water. We conclude by suggesting characteristics and qualities of applied anthropological research on water, which might guide future research and practice.

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19

SEVERI, Carlo. "The arts of memory." HAU: Journal of Ethnographic Theory 2, no. 2 (September 2012): 451–85. http://dx.doi.org/10.14318/hau2.2.025.

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20

Rivera-Santana, Carlos. "Monstrous Anthropology." Third Text 31, no. 4 (July 4, 2017): 567–80. http://dx.doi.org/10.1080/09528822.2017.1403754.

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21

Schippers, Thomas K. "Anthropologia Incognita: Teaching and Learning Anthropology in Europe Today1." Diogenes 47, no. 188 (December 1999): 64–72. http://dx.doi.org/10.1177/039219219904718807.

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22

Suppan, Wolfgang. "La antropología musical: informe sobre sus objetivos y trabajos de investigación." Anuario Musical, no. 53 (January 24, 2019): 257. http://dx.doi.org/10.3989/anuariomusical.1998.i53.283.

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Desde 1951 en que el filósofo alemán Hans Plessner publicó su artículo «Anthropology of Music», se ha intentado descubrir desde diferentes disciplinas cómo se interrelacionan el ser humano y la música. Los libros Sound and Symbol (1956) y Man the Musician (1973) de Viktor Zuckerkandl, Anthropology of Music (1964) de Alan B. Merriam, How Musical is Man? de John Blacking (1973), Der musizierende Mensch. Eine Anthropologie der Musik (1984) y Música humana (1986) de Wolfgang Suppan constituyen los pasos más importantes hacia una nueva e interdisciplinaria ciencia de la música. Pero el pensar sobre la necesidad de la música por parte del hombre y la sociedad aparece ya en las antiguas filosofías de China y Grecia. Nuestro estudio y repaso bibliográfico sobre el desarrollo de la investigación antropológico-musical toma asimismo en consideración al jesuíta español P. Antonio Eximeno y Pujades, quien en el siglo XVIII publicó en sus poco conocidos libros importantes ideas sobre nuestra temática.

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23

Hanna, Judith Lynne, and Deborah Jowitt. "Criticism versus Anthropology." Dance Research Journal 21, no. 2 (1989): 58. http://dx.doi.org/10.2307/1478647.

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24

Wood, Paul. "Art over Anthropology." Art History 23, no. 1 (March 2000): 136–29. http://dx.doi.org/10.1111/1467-8365.00201.

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25

Tyree, J. M. "Anthropology at Home." Film Quarterly 66, no. 3 (2013): 44–48. http://dx.doi.org/10.1525/fq.2013.66.3.44.

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26

Khoury, Stéphanie. "Cambodian performing arts." Ethnomusicology Forum 25, no. 1 (January 2, 2016): 141–42. http://dx.doi.org/10.1080/17411912.2016.1139463.

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27

Messenger, Phyllis Mauch, and Susan O. Michelman. "Caribbean Festival Arts." Museum Anthropology 15, no. 2 (May 1991): 37–38. http://dx.doi.org/10.1525/mua.1991.15.2.37.

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28

Shore, Bradd. "Anthropology as Anthropology: Reply to O'Meara." American Anthropologist 92, no. 3 (September 1990): 748–51. http://dx.doi.org/10.1525/aa.1990.92.3.02a00210.

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29

Ehrenreich, Jeffrey David. "Seeing Anthropology: Cultural Anthropology through Film." American Anthropologist 100, no. 3 (September 1998): 779–81. http://dx.doi.org/10.1525/aa.1998.100.3.779.

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30

Strathern, M. "Anthropology and Interdisciplinarity." Arts and Humanities in Higher Education 4, no. 2 (June 1, 2005): 125–35. http://dx.doi.org/10.1177/1474022205051961.

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31

Corbey, Raymond. "Arts premiers in the Louvre." Anthropology Today 16, no. 4 (August 2000): 3–6. http://dx.doi.org/10.1111/1467-8322.00035.

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32

ARAGON, LORRAINE V., and JAMES LEACH. "Arts and owners: Intellectual property law and the politics of scale in Indonesian arts." American Ethnologist 35, no. 4 (November 2008): 607–31. http://dx.doi.org/10.1111/j.1548-1425.2008.00101.x.

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33

Trexler, Adam. "Veiled Theory: The Transmutation of Anthropology in T. S. Eliot's Critical Method." Paragraph 29, no. 3 (November 2006): 77–94. http://dx.doi.org/10.3366/prg.2007.0007.

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While literary criticism is often seen as an unself-reflective forerunner to literary theory, this article argues that T.S. Eliot's theory of critical practice was a philosophically informed methodology of reading designed to create a disciplinary and institutional framework. To reconstruct this theory, it enriches theoretical methodology with intellectual and institutional history. Specifically, the article argues that Eliot's early critical theory depended on the paradigms of anthropology and occultism, developed during his philosophical investigation of anthropology and Leibniz. From this investigation, Eliot created an occult project that used spiritual monads as facts to progress toward the Absolute. The article goes on to argue that Eliot's methodology of reading was shaped by anthropology's and occultism's paradigms of non-academic, non-specialist reading societies that sought a super-historic position in human history through individual progress. The reconstruction of Eliot's intellectual and institutional framework for reading reveals a historical moment with sharp differences and surprising similarities to the present.

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34

Urciuoli, Bonnie. "Anthropology from different angles: a tale of the neoliberal arts." Etnografica 28 (2) (2024): 493–508. http://dx.doi.org/10.4000/11xje.

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A discipline’s value depends on the institutional position of its valuers. In U.S. liberal arts undergraduate education, trustees, marketers, and parents routinely link disciplinary value to “return on investment”. This market logic is evident in rhetoric equating a discipline’s worth with the cost of department maintenance and the lucrativeness of careers pursued by majors. Yet students are also expected to buy the liberal arts experience as a whole package, a logic that makes all majors interchangeable. These contradictory dynamics provide undergraduate anthropology students with a profoundly teachable illustration of U.S. neoliberalism.

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35

Torres, M. Gabriela. "Visual interventions: Applied visual anthropology (studies in applied anthropology)." Visual Studies 24, no. 3 (November 18, 2009): 278–79. http://dx.doi.org/10.1080/14725860903309245.

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36

Toropova, Alla V. "Formation of a Scientific and Educational Model of Musical-Psychological Anthropology." Musical Art and Education 8, no. 3 (2020): 65–81. http://dx.doi.org/10.31862//2309-1428-2020-8-3-65-81.

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The article presents an understanding of the value attitudes and methodological approaches to the construction of the educational discipline “Musical-psychological anthropology”, developed by the author and tested in the educational process at the Faculty of Musical Arts of the Institute of Fine Arts of Moscow Pedagogical State University. The directions of development in the discipline content the ideas and aspirations by E. B. Abdullin are outlined. The connection of the actual problems of pedagogy and psychology of music education with the experience of setting tasks for the project activities of graduate students in the course of Musical-psychological anthropology is shown. Some research results of graduate students which contribute to the development of Music-Psychological Anthropology as an interdisciplinary field and academic discipline at a university, focused on current problems of music education, as well as on the development of professional reflection of music teachers are presented.

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37

Tapper, Richard. ""Islamic Anthropology" and the "Anthropology of Islam"." Anthropological Quarterly 68, no. 3 (July 1995): 185. http://dx.doi.org/10.2307/3318074.

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38

Hyatt, Susan Brin. "The Anthropology of Welfare:The Anthropology of Welfare." American Anthropologist 102, no. 3 (September 2000): 657–59. http://dx.doi.org/10.1525/aa.2000.102.3.657.

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39

Eisenlohr, Patrick. "Linguistic Anthropology: A Reader:Linguistic Anthropology: A Reader." American Anthropologist 104, no. 2 (June 2002): 677–78. http://dx.doi.org/10.1525/aa.2002.104.2.677.

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40

Pearce, Susan M. "Museums of Anthropology or Museums as Anthropology?" Anthropologica 41, no. 1 (1999): 25. http://dx.doi.org/10.2307/25605915.

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41

Sparshott, Francis. "Art and Anthropology." Journal of Aesthetics and Art Criticism 55, no. 3 (1997): 239. http://dx.doi.org/10.2307/431794.

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42

SPARSHOTT, FRANCIS. "Art and Anthropology." Journal of Aesthetics and Art Criticism 55, no. 3 (June 1, 1997): 239–44. http://dx.doi.org/10.1111/1540_6245.jaac55.3.0239.

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43

Alston, Vermonja R. "Maroon Arts: Cultural Vitality in the African Diaspora:Maroon Arts: Cultural Vitality in the African Diaspora." Transforming Anthropology 10, no. 2 (July 2001): 42–43. http://dx.doi.org/10.1525/tran.2001.10.2.42.

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44

Eicher, Joanne B. "The Anthropology of Dress." Dress 27, no. 1 (January 2000): 59–70. http://dx.doi.org/10.1179/036121100803656954.

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45

Kelly, Julia. "The Anthropology of Assemblage." Art Journal 67, no. 1 (March 2008): 24–30. http://dx.doi.org/10.1080/00043249.2008.10791291.

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46

Liu, Petrus, and Colleen Lye. "Liberal Arts for Asians." Interventions 18, no. 4 (January 6, 2016): 573–87. http://dx.doi.org/10.1080/1369801x.2015.1126194.

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47

Siegel, Marcia B. "Urban Anthropology." Hudson Review 51, no. 1 (1998): 217. http://dx.doi.org/10.2307/3853164.

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48

WIEDMAN, DENNIS. "Applications of Anthropology: Professional Anthropology in the Twenty-First Century:Applications of Anthropology: Professional Anthropology in the Twenty-First Century." American Anthropologist 109, no. 2 (June 2007): 409–10. http://dx.doi.org/10.1525/aa.2007.109.2.409.

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49

Cox, Aimee Meredith. "Worldmaking and the ethnographic possibilities for an abolitionist anthropology." Cultural Dynamics 34, no. 1-2 (February 2022): 100–105. http://dx.doi.org/10.1177/09213740221075655.

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This essay is a commentary on Dorinne Kondo’s Worldmaking: Race, Performance, and the Work of Creativity. I consider how Kondo’s definition of worldmaking and reparative creativity can be useful concepts for anthropologists contending with the ongoing debate on anthropology’s colonial roots, postcolonial anxieties, and the abolition of the discipline. D. Soyini Madison and Erin Manning in dialog with Kondo provide a generative space to reflect on worldmaking as an anthropological endeavor, or anthropology as an act of worldmaking.

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50

Crider, Destiny. "Advocating for Liberal Arts Education, Anthropology Collections, and Museum Practice." Practicing Anthropology 37, no. 3 (July 1, 2015): 17–18. http://dx.doi.org/10.17730/0888-4552-37.3.17.

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