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Journal articles on the topic 'Gender Anthropology'

Author: Grafiati

Published: 4 June 2021

Last updated: 10 February 2022

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1

Boyce, Paul, Elisabeth L. Engebretsen, and Silvia Posocco. "Introduction: Anthropology’s Queer Sensibilities." Sexualities 21, no. 5-6 (June 1, 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 sensibilities that anthropologize queer theory whilst queering anthropology in ethnographically informed analyses. Contributors focus on anthropologizing queer theory in research on same-sex desire in Congo; LGBT migrant and asylum experience in the UK and France; same-sex intimacies within opposite gender oriented sexualities in Kenya and Ghana; secret and ambiguous intimacies and sensibilities beyond an identifiable ‘queer subject’ of rights and recognition in India; migrant imaginings of home in Indonesian lesbian relationships in Hong Kong; and cross-generational perspectives on ‘coming out’ in Taiwan, and their implications for theories of kinship and relatedness. An extensive interview with Esther Newton, the prominent figure in gay and lesbian and queer anthropology concludes the collection.

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2

Higgins, Patricia J. "New Gender Perspectives in Anthropology." AnthroNotes : National Museum of Natural History bulletin for teachers 11, no. 3 (September 12, 2014): 1. http://dx.doi.org/10.5479/10088/22298.

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3

Habermas, Rebekka. "Geschlechtergeschichte und „anthropology of gender“." Historische Anthropologie 1, no. 3 (December 1993): 485–509. http://dx.doi.org/10.7788/ha.1993.1.3.485.

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4

Koopman, Nico. "THEOLOGICAL ANTHROPOLOGY AND GENDER RELATIONS." Scriptura 86 (June 12, 2013): 190. http://dx.doi.org/10.7833/86-0-948.

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5

Scandlyn, Jean N. "Gender and Anthropology:Gender and Anthropology." American Anthropologist 104, no. 1 (March 2002): 365–67. http://dx.doi.org/10.1525/aa.2002.104.1.365.

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6

Belova, Anna V. "Women's Social Memory: Integration of gender anthropology and anthropology of memory." Вестник антропологии (Herald of Anthropology) 47, no. 3 (September 5, 2019): 39–51. http://dx.doi.org/10.33876/2311-0546/2019-47-3/39-51.

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The article is devoted to the problem of women's social memory, recorded in the autobiographical discourse. The main attention is paid to the gender differences in memory as a subject of integrative studies of gender anthropology and anthropology of memory. The article discusses the relationship between the practice of memorization and social experience of women. The author concludes that there is a functional relationship between the anthropology of memory and the study of the gender aspects of social experience.

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7

Berry, Maya J., Claudia Chávez Argüelles, Shanya Cordis, Sarah Ihmoud, and Elizabeth Velásquez Estrada. "Toward a Fugitive Anthropology: Gender, Race, and Violence in the Field." Cultural Anthropology 32, no. 4 (November 18, 2017): 537–65. http://dx.doi.org/10.14506/ca32.4.05.

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In this essay, we point to the ways in which activist research methodologies have been complicit with the dominant logics of traditional research methods, including notions of fieldwork as a masculinist rite of passage. Paradoxically, while activist research narrates the experiences of violence enacted on racialized, gendered (queer and gender-nonconforming) bodies, the complexities of doing anthropology with those same bodies have tended to be erased in the politics of the research. Thus, our analysis is twofold: we reaffirm activist anthropology’s critiques against the putatively objective character of the discipline, which effaces questions of race, gender, and class in the research process and asserts a neutral stance that replicates colonial and extractivist forms of knowledge production. At the same time, we critically examine how activist research replicates that which it critiques by not addressing the racialized, gendered researcher’s embodied experience and by presuming that rapport or intimacy with those with whom we are aligned necessarily results in more horizontal power relations. Drawing on fieldwork in El Salvador, Cuba, Palestine, Mexico, and Guyana, we examine how our gendered racial positionalities inflect the research process and consider how we can push activist methods to be accountable to the embodied aspects of conducting research in conflict zones, colonial contexts, and/or conditions of gendered and racialized terror. Ultimately, we call for a fugitive anthropology, a methodological praxis that centers an embodied feminist ethos, advancing the path toward decolonizing anthropology.

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8

Arebi, Saddeka. "Gender Anthropology in the Middle East." American Journal of Islam and Society 8, no. 1 (March 1, 1991): 99–108. http://dx.doi.org/10.35632/ajis.v8i1.2646.

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The Western view of the role of women in Muslim societies presentsa strikingly ambivalent attitude. On the one hand, the patrilineal, patriarchalstructure of the Muslim family has been so emphasized that it is believedto be at the heart of the assumed subordination of women in Muslim societies(Rassam 1983; Joseph 1985). On the other hand, a matrilineal structure isbelieved to exist in at least some Muslim societies. Frantz Fanon speaks ofhow the French colonizers of Algeria developed a policy built on the“discoveries” of the sociologists that a structure of matriarchal essence didindeed exist. These findings enabled the French to define their politicaldoctrine, summed up by Fanon as: “If we want to destroy the structure ofAlgerian society, its capacity for resistance, we must first of all conquer thewomen, we must go and find them behind the veil where they hide themselves,and in the houses where the men keep them out of sight” (Fanon 1965, 39).France’s success or failure in adopting this policy, and the repercussionsof the adoption of this formula, are beyond the scope of this paper. Whatis important here is its implication vis-\a-vis the importance of women. Also,it enables us to be cognizant of a structured irony in the politics of studyingMuslim women, whether for practical colonial purposes, or for intellectualorientalist aims. In the case of women, for example, French colonialists triedto use them to destroy the structure of Algerian society by attributing to theman almost absolute “significance.” On the other hand, orientalists have usedMuslim women also, but with the aim of destroying the image of Islam byrendering them absolutely “insignificant” within the religion.The view of Islam as a purgatory for women underlies most works writtenon Muslim women. They are commonly depicted as isolated from men, passiveactors in the so-called public domain, confined to their kin groups, and so ...

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9

Cowlishaw, Gillian. "Feminism and anthropology." Australian Feminist Studies 5, no. 11 (March 1990): 121–22. http://dx.doi.org/10.1080/08164649.1990.9961683.

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10

Kirchengast, Sylvia. "The Importance of Gender Studies for Anthropology." Anthropologischer Anzeiger 62, no. 3 (September 4, 2004): 257–67. http://dx.doi.org/10.1127/anthranz/62/2004/257.

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11

Kruszelnicki, Wojciech. "Feminism, Feminist Anthropology, and Reflexive Anthropology." Tekstualia 1, no. 1 (January 2, 2013): 217–28. http://dx.doi.org/10.5604/01.3001.0013.6144.

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The paper discusses the contribution of feminist anthropology to the theory and practice of what has recently been called “reﬂexive anthropology”. Contrary to James Clifford’s thesis that the feminist critique of social sciences has been of lesser signiﬁcance in the reﬂexive analysis of ethnographies, the article demonstrates that feminist anthropology – with its distinct epistemology, awareness of historicity or politics, and recognition of gender – has inﬂuenced signiﬁcantly the reﬂexivization of cultural anthropology.

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12

Díaz-Barriga, Miguel, Virginia Adams O'Connell, and Margarita Fermin. "Race, Gender and Mentoring in Anthropology Departments." Anthropology News 45, no. 8 (November 2004): 22–23. http://dx.doi.org/10.1111/an.2004.45.8.22.

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13

Kirby, Vicki. "Capitalising difference: Feminism and anthropology." Australian Feminist Studies 4, no. 9 (March 1989): 1–24. http://dx.doi.org/10.1080/08164649.1989.9961631.

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14

Dana-Tabet, Adrian Ne. "Gender Reversals and Gender Cultures: Anthropological and Historical Perspectives." American Ethnologist 26, no. 2 (May 1999): 492–93. http://dx.doi.org/10.1525/ae.1999.26.2.492.

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15

Khonineva, Ekaterina. ""“Vocation in the Flesh”: Gender and Embodiment in the Religious Anthropology of Modern Catholicism"." State Religion and Church 6, no. 2 (2019): 29–49. http://dx.doi.org/10.22394/2311-3448-2019-6-2-29-49.

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16

Avakian, Arlene. "The Anthropology of Food and Body: Gender, Meaning and Power:The Anthropology of Food and Body: Gender, Meaning and Power." American Anthropologist 103, no. 1 (March 2001): 242–44. http://dx.doi.org/10.1525/aa.2001.103.1.242.

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17

Sciama, Lidia D. "Beads and Gender." Anthropology Today 11, no. 2 (April 1995): 21. http://dx.doi.org/10.2307/2783207.

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18

Metters, Richard. "Gender and operations management." Cross Cultural & Strategic Management 24, no. 2 (May 2, 2017): 350–64. http://dx.doi.org/10.1108/ccsm-05-2016-0097.

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Purpose Work that is considered appropriate for only one gender by the indigenous culture is explored. The focus is on the operational issues that accrue due to the combination of what is deemed appropriate treatment to, and activities of, women. Global differences in the operational sub-categories of business location, layout, the implementation of process improvement programs, shift scheduling, operational compliance, the strategic capability of volume flexibility, and other issues are explored. The paper aims to discuss these issues. Design/methodology/approach The literature from the disparate fields of women’s studies, anthropology, law, developmental economics, and management are synthesized. Findings There are extreme differences internationally in the viability of operational practices involving shift work, facility location, and other production issues. Particularly, research involving the implementation of quality management programs may be compromised due to gender effects. Practical implications A large number of practical issues are discussed. The viability and wisdom of many operational practices being copied from different cultures is addressed. Originality/value This work is a synthesis of the same subjects from widely disparate intellectual domains. The author informs management scholars and managers from unusual sources in medicine, women’s studies, anthropology, developmental economics, and law.

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19

Apostolova, Ivanka. "From Sensory Experience to the Anthropology of Experience." Identities: Journal for Politics, Gender and Culture 8, no. 1 (January 1, 2011): 139–46. http://dx.doi.org/10.51151/identities.v8i1.258.

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Author(s): Ivanka Apostolova Title (English): From Sensory Experience to the Anthropology of Experience Translated by (Macedonian to English): Stanimir Panayotov Journal Reference: Identities: Journal for Politics, Gender and Culture, Vol. 8, No. 1 (Winter 2011) Publisher: Research Center in Gender Studies - Skopje and Euro-Balkan Institute Page Range: 139-146 Page Count: 8 Citation (English): Ivanka Apostolova, “From Sensory Experience to the Anthropology of Experience,” translated from the Macedonian by Stanimir Panayotov, Identities: Journal for Politics, Gender and Culture, Vol. 8, No. 1 (Winter 2011): 139-146.

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20

Jones, David Albert. "Truth in transition? Gender identity and Catholic anthropology." New Blackfriars 99, no. 1084 (May 28, 2018): 756–74. http://dx.doi.org/10.1111/nbfr.12380.

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21

Djurin, Sanja, Renata Jambresic-Kirin, and Tea Skokic. "From the anthropology of women to gender ideology." Bulletin de l'Institut etnographique 67, no. 2 (2019): 231–45. http://dx.doi.org/10.2298/gei1902231d.

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22

Vlassoff, Carol, and Lenore Manderson. "Incorporating gender in the anthropology of infectious diseases." Tropical Medicine & International Health 3, no. 12 (December 1998): 1011–19. http://dx.doi.org/10.1111/j.1365-3156.1998.tb00001.x.

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23

George. "Rhetoric in American Anthropology: Gender, Genre, and Science." Rhetoric and Public Affairs 20, no. 2 (2017): 376. http://dx.doi.org/10.14321/rhetpublaffa.20.2.0376.

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24

Hallonsten, Simon. "“Anonymous Feminist”?" Philosophy and Theology 31, no. 1 (2019): 145–63. http://dx.doi.org/10.5840/philtheol2020613127.

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Karl Rahner is not usually thought of as a feminist. Though feminist theology has often made recurs to his theological anthropology, Rahner is assumed to offer feminist theology little in terms of an analysis of sex, gender, and human nature. While Rahner’s explicit writings on women appear fragmentary and ambivalent, an investigation of the philosophical and theological underpinnings of Rahner’s theological anthropology shows that Karl Rahner’s understanding of human nature is imbued with a conception of sex and gender that constitutes an important contribution to an understanding of sex, gender, and human nature in theological anthropology in general and feminist theology in particular.

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25

Palmer, David A. "Cosmology, Gender, Structure, and Rhythm." Review of Religion and Chinese Society 6, no. 2 (December 12, 2019): 160–87. http://dx.doi.org/10.1163/22143955-00602002.

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This article interrogates the near-complete absence of China as a source of materials and inspiration for constructing theoretical concepts and models in mainstream sociology and anthropology. I outline the story of the largely forgotten mutual engagements, influences, and missed connections between the work of the French sociologist and sinologist Marcel Granet (1884–1940), whose work revolved around Chinese religion, and key figures in the history of sociological and anthropological theory, exemplified by Durkheim, Mauss, and Lévi-Strauss. My purpose is to restore Granet—and, through Granet, China—in the genealogy of classical anthropological and social theory. This involves showing how Granet’s work was informed by the theoretical debates that animated his mentors and colleagues in the French sociological school, and how he, in turn, directly or indirectly influenced subsequent theoretical developments. It also involves raising questions about the implications of connections that were missed, or only briefly evoked, by theoreticians in subsequent generations. These questions open bridges for advancing a mutually productive dialogue between the study of Chinese cosmology, religion, and society, and theory construction in sociology and anthropology.

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26

Helms, Elissa. "The gender of coffee." Focaal 2010, no. 57 (June 1, 2010): 17–32. http://dx.doi.org/10.3167/fcl.2010.570102.

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This article explores the gendering of reconciliation initiatives from the perspective of Bosniac women active in women's NGOs in post-war Bosnia and Herzegovina. I illustrate how established patriarchal gender relations and socialistera models of women's community involvement framed the ways in which some women's NGO participants constructed essential ethno-national and gender differences, in contrast to dominant donor discourses. This leads to exploration of how gender patterns embedded in the institution of komšiluk (good-neighborliness), particularly women's coffee visits, provided both obstacle and opportunity for renewed life together among ethnic others separated by wartime ethnic cleansing. Distinguishing between the two concepts, I show how, from the perspective of women's roles and experiences, “life together” may be all that displaced women want or expect out of “reconciliation” initiatives, and that even this may be beyond the capacity of many displaced people to forego talk about injustices and guilt stemming from the war.

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27

Uprety, Laya Prasad. "Gender and Development: A micro-level sociological study." Himalayan Journal of Sociology and Anthropology 1 (December 22, 2008): 106–37. http://dx.doi.org/10.3126/hjsa.v1i0.1558.

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28

Boskovic, Aleksandar. "Socio-cultural anthropology today." Sociologija 44, no. 4 (2002): 329–42. http://dx.doi.org/10.2298/soc0204329b.

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The article presents a history of the development of theoretical perspectives within the social and cultural anthropology from the early 20th century. Beginning with functionalism and structural functionalism, the author traces the influences of structuralism, Marxism, interpretivism, gender, cultural and post-colonial studies, concluding with a set of five themes characteristic for the contemporary anthropological research.

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29

Daukeyeva, Saida. "Gender in Kazakhdombyraperformance." Ethnomusicology Forum 25, no. 3 (September 2016): 283–305. http://dx.doi.org/10.1080/17411912.2016.1236697.

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30

Schaffer, Kathryn. "Gender, Environment and Development in Honduras: An Applied Anthropology Internship." Practicing Anthropology 22, no. 3 (July 1, 2000): 25–26. http://dx.doi.org/10.17730/praa.22.3.t76310161617758g.

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In my very first semester as an applied anthropology graduate student at the University of Maryland, I was asked to define my ‘domain’ within anthropology. Choosing my domain was a difficult, but rewarding, process. First I had to gather my various life experiences and interests and mold them into a cohesive theme. I was able to accomplish this by combining my intense intellectual curiosity for human gender relations, previous course work in development anthropology, and unwavering dedication to environmentalism. Then I had the challenging task of researching ways in which others had addressed similar issues by conducting a thorough literature search on each aspect of my domain and the combinations thereof. Backed by a distinct body of literature, this domain—gender, environment, and development—thus became the backbone of my ensuing course work and internship. When I finally had a finished product, I realized how establishing and writing my domain forced me to take a critical look at these issues in order to find personal connections and meanings. Since then, I have further clarified and expanded my domain to develop a toolbox of skills and knowledge that I will use in my career as a practicing anthropologist.

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31

Avery, Lanice R., L. Monique Ward, Lolita Moss, and Dilara Üsküp. "Tuning Gender." Journal of Black Psychology 43, no. 2 (July 25, 2016): 159–91. http://dx.doi.org/10.1177/0095798415627917.

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Although analyses indicate that mainstream media are a prominent force in the gender socialization of Black youth, little is known about the nature of gender messages in contemporary music, especially in music by Black artists. To explore this issue, we conducted a systematic content analysis of 527 top songs by Black artists released from 1990 to 2010, coding each song for the presence of 23 attributes reflecting hegemonic masculinity and femininity. Analyses also examined differences in gender messages based on time period and genre. Findings indicated that representations of hegemonic masculinity were most likely to reflect hypermasculinity, characterizing Black men as competitive, dangerous, sex-focused, and materialistic. Portrayals of women were more likely to reflect hyperfeminine attributes, emphasizing the importance of women’s physical attractiveness, utility as sexual objects, and emotional expressiveness. Representations of men as hypermasculine and of women as hyperfeminine sexual objects increased over time, and were more frequent for rap/hip-hop music than for other genres. Results are discussed in terms of the potential links between music exposure and the gender development of Black youth.

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32

Uberoi, Patricia. "Doing Kinship and Gender in a Comparative Context." Indian Journal of Gender Studies 24, no. 3 (October 2017): 396–421. http://dx.doi.org/10.1177/0971521517716822.

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Leela Dube (1923-2012) was an Indian social anthropologist / sociologist whose primary interest was in the field of family and kinship studies. This essay traces the zig-zag process of her intellectual evolution over five decades into one of the leading feminist anthropologists of her day – in India, in the Asian region, and indeed globally. Crucial turning points in this evolution were: (i) her self-initiated field study of the accommodation of the matrilineal kinship system of the Lakshadweep islanders with the androcentric legal apparatus of Islam; (ii) her role as the ‘sociologist’ member of the famous Committee on the Status of Women in India, an experience that convinced her that the best contribution she could make to the emerging women’s studies discourse was through the conceptual and methodological resources of her own discipline, anthropology; and (iii) her self-conscious deployment of the so-called ‘comparative method’ of anthropology to explore the contrasting patterns of gender relations in strongly ‘patrilineal’ South Asia versus ‘bilateral’ Southeast Asia. She saw this ambitious comparative exercise, largely ignored by both her admirers and her critics, as enabling an emancipatory rethinking of some of the dominant paradigms of Western feminism. It was also, incidentally, a bold step in the disciplinary evolution of Indian social anthropology.

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33

Weismantel, Mary. "After Butler: Materializing and Historicizing the Anthropology of Gender." Voices 6, no. 1 (December 2002): 37–40. http://dx.doi.org/10.1525/vo.2002.6.1.37.

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34

FULLER, NORMA. "NEWS FEATURE: The Anthropology of Gender in South America." Anthropology News 42, no. 5 (May 2001): 16. http://dx.doi.org/10.1111/an.2001.42.5.16.

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35

Brumfiel, Elizabeth M. "Cloth, Gender, Continuity and Change: Fabricating Unity in Anthropology." Anthropology News 46, no. 8 (November 2005): 11. http://dx.doi.org/10.1525/an.2005.46.8.11.1.

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36

Comas-d'Argemir, Dolors. "Gender, Kinship and Identities: Paths in Greek Social Anthropology." Critique of Anthropology 12, no. 2 (June 1992): 209–13. http://dx.doi.org/10.1177/0308275x9201200207.

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BRUMFIEL, ELIZABETH M. "Cloth, Gender, Continuity, and Change: Fabricating Unity in Anthropology." American Anthropologist 108, no. 4 (December 2006): 862–77. http://dx.doi.org/10.1525/aa.2006.108.4.862.

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38

Brondo, Keri Vacanti, and Linda A. Bennett. "Career Subjectivities in U.S. Anthropology: Gender, Practice, and Resistance." American Anthropologist 114, no. 4 (November 29, 2012): 598–610. http://dx.doi.org/10.1111/j.1548-1433.2012.01517.x.

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39

Kornfeld, Marcel. "Approaches to Gender Studies In Plains Anthropology: An Introduction." Plains Anthropologist 36, no. 134 (April 1991): 1–7. http://dx.doi.org/10.1080/2052546.1991.11909601.

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40

MARCUS, JULIE. "History, Anthropology and Gender: Turkish Women Past and Present1." Gender & History 4, no. 2 (June 1992): 147–74. http://dx.doi.org/10.1111/j.1468-0424.1992.tb00054.x.

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41

Visweswaran, Kamala. "A Passion for Difference: Essays in Anthropology and Gender." American Ethnologist 25, no. 1 (February 1998): 23–24. http://dx.doi.org/10.1525/ae.1998.25.1.23.

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42

Thomas, Julian. "Gender, Politics and American Archaeology." Anthropology Today 8, no. 3 (June 1992): 12. http://dx.doi.org/10.2307/2783583.

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43

Strathern, Marilyn. "After Before and after gender." HAU: Journal of Ethnographic Theory 6, no. 3 (December 2016): 409–11. http://dx.doi.org/10.14318/hau6.3.027.

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44

Addabbo, Tindara, Diego Lanzi, and Antonella Picchio. "Gender Budgets: A Capability Approach." Journal of Human Development and Capabilities 11, no. 4 (November 2010): 479–501. http://dx.doi.org/10.1080/19452829.2010.520900.

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45

Järv, Risto. "The Gender of the Heroes, Storytellers and Collectors of Estonian Fairy Tales." Folklore: Electronic Journal of Folklore 29 (2005): 45–60. http://dx.doi.org/10.7592/fejf2005.29.gender.

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46

Eyerman, Ron. "Music and Gender.:Music and Gender." American Anthropologist 105, no. 4 (December 2003): 875. http://dx.doi.org/10.1525/aa.2003.105.4.875.

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47

PITMAN, MARY ANNE, and MARGARET A. EISENHART. "Experiences of Gender: Studies of Women and Gender in Schools and Society." Anthropology & Education Quarterly 19, no. 2 (June 1988): 67–69. http://dx.doi.org/10.1525/aeq.1988.19.2.05x1799e.

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48

Finnan, Christine. "The Gender Politics of Educational Change.:The Gender Politics of Educational Change." Anthropology Education Quarterly 30, no. 4 (December 1999): 485–86. http://dx.doi.org/10.1525/aeq.1999.30.4.485.

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49

Gonzalez, Cesar. "A Gender Challenge." Sexualities 8, no. 1 (February 2005): 93–95. http://dx.doi.org/10.1177/1363460705049580.

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50

Zorn, Jean G. "Gender and sexuality." Reviews in Anthropology 20, no. 3 (February 1992): 179–89. http://dx.doi.org/10.1080/00988157.1992.9978002.

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