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1
Kertzer, David I. "Social Anthropology and Social Science History." Social Science History 33, no. 1 (2009): 1–16. http://dx.doi.org/10.1017/s0145553200010889.
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In the 1970s, when the social science history movement emerged in the United States, leading to the founding of the Social Science History Association, a simultaneous movement arose in which historians looked to cultural anthropology for inspiration. Although both movements involved historians turning to social sciences for theory and method, they reflected very different views of the nature of the historical enterprise. Cultural anthropology, most notably as preached by Clifford Geertz, became a means by which historians could find a theoretical basis in the social sciences for rejecting a scientific paradigm. This article examines this development while also exploring the complex ways cultural anthropology has embraced—and shunned—history in recent years.
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Laviolette, Patrick, and Aleksandar Bošković. "Autobiography in Anthropology." Anthropological Journal of European Cultures 31, no. 1 (2022): v—viii. http://dx.doi.org/10.3167/ajec.2022.310101a.
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The year 2022 marks the 30th anniversary of the release of Helen Callaway and Judith Okely’s edited anthology Anthropology and Autobiography. During that generational span, which roughly mirrors the life history of this journal, the book has had far-reaching influences, anchoring a legacy that few such conference collections can imagine for themselves. Indeed, the volume has become a classic reference work for scholars in all walks of the social sciences and humanities when it comes to considering a range of interrelated themes: the reflexive turn; personal encounters in the field; the literary influence of the biographical on ethnography; anthropology’s ancestries/histories (Lohmann 2008; Pina-Cabral and Bowman 2020); and so on. Another aspect of this endeavour is looking at ‘anthropology at home’ (Jackson 1987), with all the implications that this brings for research (Peirano 1998), including the notion of ‘auto-anthropology’ (Rapport 2014: 24–35).
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Kruszelnicki, Wojciech. "Feminism, Feminist Anthropology, and Reflexive Anthropology." Tekstualia 1, no. 1 (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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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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Kasakoff, Alice Bee. "Is There a Place for Anthropology in Social Science History?" Social Science History 23, no. 4 (1999): 535–59. http://dx.doi.org/10.1017/s0145553200021866.
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Imagine a fourfold table in which one dimension is “present versus past” and the other “exotic versus home.” Traditionally, social and cultural anthropology’s domain has been the exotic’s present and history’s domain the home’s past. A third box, the home’s present, has been occupied by sociology, while the fourth, the exotic’s past, has usually been the province of anthropologists too because other disciplines—with the exception, perhaps, of ethnohistorians—are usually even less interested in exotic peoples’ past than in their present. These domains are now in flux. I argue, in what follows, that only when the oversimplified ideas about time and space that have created them are seriously questioned will anthropology find a secure “place” in social science history.
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Doja, Albert. "The shoulders of our giants: Claude Lévi-Strauss and his legacy in current anthropology." Social Science Information 45, no. 1 (2006): 79–107. http://dx.doi.org/10.1177/0539018406061104.
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English In the course of anti-structuralist criticism, the main thrust of Lévi-Strauss’s epistemological approach seems to have been lost, to the collective detriment of social sciences and anthropology. By its monumental character, Lévi-Strauss’s work evokes that of the founders of anthropology, whereas, by the way in which it puts in relation the cultural and the mental, it anticipates a theoretical anthropology to come, with the ambition of providing a rigorous method that comes close to scientific knowledge. The fundamental point remains the emancipation of the structural approach from the linguistic model and its orientation toward a new context of science and technology, as exemplified in mathematics, information science, cybernetics and game theory, which made it possible for structural anthropology to innovatively account for the social systems and praxis of competitive and strategic practices. French Au cours du criticisme anti-structuraliste, l'objectif central de l'approche épistémologique de Lévi-Strauss semble avoir été perdue au détriment collectif de l'anthropologie et des sciences sociales. Par son caractère monumental, l'œuvre de Lévi-Strauss évoque celle des fondateurs de l'anthropologie, alors que par la façon dont elle met en rapport le culturel et le mental, elle anticipe sur une anthropologie théorique à venir, avec l'ambition de fournir une méthode rigoureuse d'investigation anthropologique proche du savoir scientifique. Le point fondamental reste l'émancipation de l'approche structurale hors du modèle linguistique, vers un nouveau contexte scientifique et technologique illustré en mathématiques, sciences de l'information, cybernétique et théorie des jeux, qui permet à l'anthropologie structurale de rendre compte de façon innovatrice des systèmes sociaux comme de la praxis des pratiques compétitives et stratégiques.
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Латфуллин, Геннадий, Gennadiy Latfullin, Николай Новичков, and Nikolay Novichkov. "Culture and Anthropology." Universities for Tourism and Service Association Bulletin 9, no. 2 (2015): 93–100. http://dx.doi.org/10.12737/11302.
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The article reveals the essence and content of the concept of anthropology in the context of culture as a social system. The article highlights the role and importance of anthropology in the sciences, the basic directions of study of anthropology, the characteristics of the content object and purpose of anthropology as a science, including interdisciplinary and comprehensive anthropological research. The authors pay attention to the fact that the anthropological problem is currently engaged in more than 200 sciences. The paper highlights two main areas of anthropological science which are physical anthropology and cultural anthropology. The subject of the first is associated with the natural characteristics of the person, and the second thing is formed around the social characteristics of the people who, in one way or another are connected with the culture as a basic human activity. The article notes the components of physical and cultural anthropology, highlighting the most interesting problems associated with these areas. Separately considered is the fact that the man, anyway, is always connected with the surrounding culture, and that the man, anyway, a cultural being. The paper presents 12 anthropological characteristics, formed in humans as a result of interaction with the culture. So, the following cultural aspects of human life and activity are stressed: education, socialization, purpose, self-realization, creativity, self-development, procreation, creating own cultural trail and others. The work is based on the author´s research through the study and synthesis of scientific information. The article may be interesting and useful to the scientific activities of anthropologists and cultural scientists as well as economists. The article may be of practical interest for the leaders of organizations in the management of personnel and formation of organizational culture.
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Krause, Inga-Britt. "Cross-cultural psychiatric research: an anthropologist's view." Psychiatric Bulletin 14, no. 3 (1990): 143–46. http://dx.doi.org/10.1192/pb.14.3.143.
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A need for improved communication between the social sciences and psychiatry is being expressed from many quarters. Interest in social and cultural issues is not, of course, new to psychiatry, but collaboration between the two approaches has not always been easy. Recently one social science in particular has become popular with psychiatry. This is social anthropology, and many psychiatrists consider that the inclusion of anthropological data and methods, particularly in cross-cultural research, can be useful and informative to psychiatry. What then is the relationship between anthropology and psychiatry and what are the problems which professionals face in attempting interdisciplinary research?
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Craith, Máiréad Nic, and Laurent Sebastian Fournier. "Literary Anthropology." Anthropological Journal of European Cultures 25, no. 1 (2016): 1–8. http://dx.doi.org/10.3167/ajec.2016.250101.
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This special issue on anthropology and literature invited proposals for original contributions focusing on relationships between anthropology and literature. We were especially interested in the following questions: what role does literature play in anthropology? Can literature be considered as ethnography? What are the relationships between anthropology and literature, past and present? Are anthropology and anthropological motives used in literature? We also looked for critical readings of writers as anthropologists and critical readings of anthropologists as writers. Moreover, we wanted to assess the influence of literature on the invention of traditions, rituals and cultural performances. All these different questions and topics are clearly connected with the study of literacy, illiteracy and popular culture. They also lead to questions regarding potential textual strategies for ethnography and the possibilities of bringing together the field of anthropology (more associated with the social sciences) and literary studies (traditionally part of the humanities).
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Jackson, John P. "Definitional Argument in Evolutionary Psychology and Cultural Anthropology." Science in Context 23, no. 1 (2010): 121–50. http://dx.doi.org/10.1017/s0269889709990263.
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ArgumentEvolutionary psychologists argue that because humans are biological creatures, cultural explanations must include biology. They thus offer to unify the natural and social sciences. Evolutionary psychologists rely on a specific history of cultural anthropology, particularly the work of Alfred Kroeber to make this point. A close examination of the history of cultural anthropology reveals that Kroeber acknowledged that humans were biological and culture had a biological foundation; however, he argued that we should treat culture as autonomous because that would bring benefits to the biological sciences as well as the human sciences. Hence, the historical caricature of his work by evolutionary psychology fails. The paper concludes that cultural anthropologists were successful in creating their discipline, at least in part, because they argued by pragmatic definition. Evolutionary psychology, on the other hand, offers an essentialist definition of “culture” and thus offers a much less promising vision of interdisciplinary collaboration.
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Guseltseva, Marina. "Personality psychology and anthropological discourse: In search of new approaches." Vestnik of Saint Petersburg University. Psychology 12, no. 2 (2022): 132–49. http://dx.doi.org/10.21638/spbu16.2022.203.
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Modern anthropology is a cycle of disciplines that study a person in culture and are devoted to various aspects of human existence. At the same time, in international discourse, anthropolo- gy is most often understood today as sociocultural anthropologies. However, due to historical and political reasons, neither social, nor cultural, nor psychological anthropology appeared in Russia in the 20th century as institutionalized research directions, and the study of variations in personality development in a variety of cultures took place not so much in psychology as it was scattered in the interdisciplinary space of socio-humanitarian sciences. Today, this situation has not only repeatedly reflected disadvantages, but also less obvious advantages. Spontaneous transdisciplinarity is becoming an important resource in the social sciences, in- cluding psychology. Interacting research fields produce mixed methods and methodologies; cognitive focuses are shifting from traditional subjects of study to mobile research projects; from subject-oriented to problem-oriented research. Personality psychology, sociology of changes, anthropology of our time are included in the intellectual movement, comprehending the issues of how to study a person in a transitive society; how to investigate a personality in change; how to comprehend individuality in the transformations of everyday life, identity in the transformations of the global world. At the same time, responding to current challenges by searching for new approaches and methodologies, psychology, sociology and anthropology are collectively participating in the transformation of the model of cognition. It is suggested that in the current cognitive situation, anthropological discourse can serve as a source of re- newal and critical rethinking of psychological concepts, a space of possibilities in the develop- ment of personality psychology. Materials are presented that confirms this assumption.
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Guseltseva, Marina S. "MAN AND THE WORLD IN A SITUATION OF CHANGE: A TRANSDISCIPLINARY APPROACH." RSUH/RGGU Bulletin. Series Psychology. Pedagogics. Education, no. 1 (2022): 12–34. http://dx.doi.org/10.28995/2073-6398-2022-1-12-34.
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The problem of studying the transformations of modernity is relevant today in psychology and social sciences. The most well-founded changes in man and the world were considered in international anthropology, starting from the second half of the twentieth century. At the specific scientific level of methodology, research strategies were developed here and new directions arose – anthropology of contemporary, anthropology of globalization, anthropology of the future. At the general scientific level of methodology, the instrument for studying the transformations of man and the world is a transdisciplinary approach that integrates the studies of psychology and social sciences. At the same time, transdisciplinarity manifests itself today not only as a conscious methodological strategy, but also as a spontaneous practice in a problem-oriented cognitive space. The issues of identity formation, socialization of the younger generations, personal development in the context of globalization and in a situation of change constitute today the general problem field of psychology, anthropology and other social sciences. Psychology in this cognitive context is able to expand the horizon of ideas about man and the world, including through the reception of modern anthropological concepts. One of the problems that is being considered today in psychology, sociology, and anthropology is the clash in one socio-cultural space of different values, lifestyles and worldviews. Discussed in the context of the anthropology of contemporary, the forms of socialization are united by a transdisciplinary approach, which, integrating these studies at the general scientific level of methodology, at the specific scientific level, reveals the antinomies of simplicity and complexity, commonality and differences, constancy and change, structures and processes. Normative diversity is introduced as a construct that reflects the idea of positive socialization in modern society, characterized by increased sociocultural mobility, creolization (cultural mixing) phenomena, and diversification of life strategies.
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Boskovic, Aleksandar. "Anthropology and demography." Stanovnistvo 51, no. 2 (2013): 83–94. http://dx.doi.org/10.2298/stnv1302083b.
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The paper presents an outline of the relationship between anthropology and demography, sometimes depicted as "long, tortured, often ambivalent, and sometimes passionate." Although early anthropologists (primarily British social anthropologists) routinely made use of demographic data, especially in their studies of kinship, the two disciplines gradually drifted away from each other. The re-approachment took place from 1960s, and the last fifteen years saw more intensive cooperation and more insights about possible mutual benefits that could be achieved through combining of methodologies and revision of some theoretical assumptions, primarily through anthropological demography. As summarized by Laura Bernardi and Inge Hutter, "Anthropological demography is a specialty within demography that uses anthropological theory and methods to provide a better understanding of demographic phenomena in current and past populations. Its genesis and ongoing growth lies at the intersection of demography and socio-cultural anthropology and with their efforts to understand population processes: mainly fertility, migration, and mortality. Both disciplines share a common research subject, namely human populations, and they focus on mutually complementary aspects" (2007: 541). In the first part of the paper, the author presents some general considerations, like the one that "demography is one of the best understood and predictable parts of human behavior, even if demographers still find themselves unable to predict accurately when parameters will change in interesting ways, such as the ?the baby boom? or the shift to later childbeanng in the 1970s and 1980s North America" (Howell, 1986: 219). Nancy Howell also noted the importance of demographic anthropology, because, in her words "if we knew, reliably, the birth and death probability schedules of particular populations, we would know a great deal about their size, age composition, growth rate. And with just a little more information we would know a great deal more such as household and family composition, economic organization, social problems, and something of the political structure. It we knew the schedules for populations in general and could correlate the schedules with the causes, genetic or environmental, that produce them, we would know a great deal about the possible range of human social structure" (Howell, 1986: 219). In the second part of the paper, the author discusses several examples of interplay between anthropology and demography. One of them is Patrick Heady?s study of the shift in ritual patterns, which combines elements of some "classical" anthropological topics (Mauss?s theory of gift exchange and L?vi-Strauss?s concept of kinship) with his own field research in the Carnian Alps. "By marrying and raising children, parents participate in a system of gift-exchange in which the gifts in question are human lives, and the parties to the exchange are the kinship groups recognized in the society concerned. Fertility reflects the attitudes of prospective parents to their place in the existing system of reproductive exchange, and the relationships of cooperation and authority which it implies - as well as their confidence in the system?s continuing viability. It is shown that this view is compatible with earlier ideas about self-regulating population systems - and that changing economic circumstances are an important source of discrepancy between existing exchange systems and the attitudes and expectations of prospective parents" (Heady, 2007: 465). The paper concludes with the discussion of the directions in which relationship between these two disciplines can proceed. Some of the epistemological issues are mentioned, as well as a need to apply different theoretical perspectives to better understand demographic behavior (especially in Europe) and to better understand certain cultural components that shape this behavior. In order to achieve this, most of the scholars whose works are discussed in this paper emphasize "the need for a holistic approach to data collection and the added value of triangulating quantitative and qualitative analyses" (Bernardi, Hutter, 2007: 541).
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JONES, ROSS L., and WARWICK ANDERSON. "Wandering anatomists and itinerant anthropologists: the antipodean sciences of race in Britain between the wars." British Journal for the History of Science 48, no. 1 (2013): 1–16. http://dx.doi.org/10.1017/s0007087413000939.
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AbstractWhile the British Empire conventionally is recognized as a source of research subjects and objects in anthropology, and a site where anthropological expertise might inform public administration, the settler-colonial affiliations and experiences of many leading physical anthropologists could also directly shape theories of human variation, both physical and cultural. Antipodean anthropologists like Grafton Elliot Smith were pre-adapted to diffusionist models that explained cultural achievement in terms of the migration, contact and mixing of peoples. Trained in comparative methods, these fractious cosmopolitans also favoured a dynamic human biology, often emphasizing the heterogeneity and environmental plasticity of body form and function, and viewing fixed, static racial typologies and hierarchies sceptically. By following leading representatives of empire anatomy and physical anthropology, such as Elliot Smith and Frederic Wood Jones, around the globe, it is possible to recover the colonial entanglements and biases of interwar British anthropology, moving beyond a simple inventory of imperial sources, and crediting human biology and social anthropology not just as colonial sciences but as the sciences of itinerant colonials.
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Boskovic, Aleksandar. "On ghosts and mirrors: A contribution on studying anthropology of difference." Sociologija 51, no. 1 (2009): 83–92. http://dx.doi.org/10.2298/soc0901083b.
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Starting from the premise that contemporary social sciences are involved in producing and chasing ghosts, the paper presents several key debates in contemporary social and cultural anthropology. One of them is the issue of colonialism, and the other one is the uneasy relationship between feminism and anthropology. Taking the paradigm of Strathern's 'partial connections,' it is claimed that the only way to increase our understanding of the world we live in, is accepting its complexities and ambiguities, and understanding contexts and concrete situations they arise from.
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Stolarikova, Katarina. "Anthropology in Security Science." Security science journal 1, no. 2 (2020): 22–31. http://dx.doi.org/10.37458/ssj.1.2.1.
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Security is in general closely linked to any activity of individuals and society as a whole, and bound to social relations, which are always decisive in shaping the security strategies of individual states. Security is one of the most important values of society and culture. Security and conflict resolution should be an object of the interdisciplinary approach. Socio-cultural anthropology applied in security studies is a valuable and effective source of knowledge protecting all actors. Only with a proper understanding of the operational environment with its variables and elements, it is possible to assure effective and human use of power and military decision-making tools and methods. While this paper brings the ideas of many authors, sociocultural anthropology is not that widely used in the military.
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Martin, Emily. "Anthropology and the Cultural Study of Science." Science, Technology, & Human Values 23, no. 1 (1998): 24–44. http://dx.doi.org/10.1177/016224399802300102.
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Pavlova, O. Y. "THE PROBLEM OF FIELD RELATIONSHIP CULTURAL AND VISUAL ANTHROPOLOGY IN THE LOGIC OF THE CRISIS OF TEXT-CENTERED METHODS OF CULTURAL RESEARCH." UKRAINIAN CULTURAL STUDIES, no. 1 (8) (2021): 54–59. http://dx.doi.org/10.17721/ucs.2021.1(8).12.
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The article is devoted to the study of the relevance of anthropological issues in the beginning of twentieth century and socio-cultural background of the anthropological sciences. The specificity of the subject and method of anthropology as a science in general focused on the systematization of empirical material which was studied. In this context, the logic of the formation of cultural / social anthropology and its instrumental interest to the video productions of technical media is studied. Anthropology tried to form a scientific understanding of human world as a holistic phenomenon (combining theoretical generalizations based on empirical data), while cultural anthropology focused on the study of cultural diversity. Visual anthropology emerged as a crossing of the fields of cultural anthropology as an academic discipline and the field of application of technical optical media, and thus a new source of empirical material. The gradual accumulation of empirical material in the "field researches" of anthropologists allowed to significantly expand the subject area and optics of anthropological science. And also it allowed visual anthropology to go gradually beyond the instrumental function that was originally intended for it. Meanwhile, the text-centered view of ethnographic material led to the transform of the culture of indigenous peoples into the codes of Western civilization, and hence to its reduction. Any of the various authentic non-Western cultures fundamentally distinguishes them from the unification style of the modern culture. The accumulation of video production by ethnography has allowed not only to preserve the disappearing authentic cultures, but also to develop methods of systematization of visual material, as well as to understand the role of visual anthropology as an autonomous discipline of the humanities. The integration of two aspects of visual anthropology (the production and study of images) casts doubt the classical style of positivist science: in particular, on the one hand the status of the subject as an observer or a spectator, on the one hand, and the monopoly of text optics, on the other.
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Sekulic, Nada. "Interconnections between theory, history and imagination in anthropology." Sociologija 47, no. 4 (2005): 323–50. http://dx.doi.org/10.2298/soc0504323s.
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The article examines the interconnections between theory, history and imagination in anthropology. Anthropology as academic discipline was established on the scholars? endeavors to raise the history above simple historiography descriptions to the level of theoretical knowledge and nomotetic science, based on the principles of rationality. Therefore, in a way, the contribution of imaginative thinking to the emergence of anthropology and its influence on the formative processes of multi-cultural exchange has been underestimated. An revised analysis of the importance of imagination in these processes makes possible revision of the history of anthropology asking for new anthropological "literacy" focused on understanding the formative aspects of imagination in constitution of knowledge.
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De Munck, Victor C., and Kristina Garalytė. "Old Discipline, New Trajectories: Theories, Methods and Practices in Anthropology." Vilnius University Proceedings 25 (June 3, 2022): 1–109. http://dx.doi.org/10.15388/olddiscnewtrjectories.2022.
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Going under the title “Old Discipline, New Trajectories: Theories, Methods and Practices in Anthropology”, the conference seeks to provide a “home” for socio-cultural and linguistic anthropologists as well as archeologists and bio-evolutionary anthropologists who identify themselves and seek to connect with scientifically minded anthropologists. It does not neglect the humanistic aspect of anthropology and embraces it as part of the unity implicit in the study of human lifeways and the cultural stuff that gives meaning, direction and collective identities to us. The conference might be seen as an important foundational step to establishing closer collaboration and integration among different disciplinary and methodological strands within the discipline of anthropology. The conference will broadly focus on theory, methods and practices in anthropology and will address the following questions:
 - Can we still say that anthropology is the most scientific of humanities and most humanistic of social sciences?- What does a scientific approach to the study of culture imply theoretically and methodologically?- Should ethnography still hold a central place in anthropology?- How can the results of the study of human evolution, cultural evolution and language evolution contribute insights into the current human condition?- What are the consequences the current rapid technological change is having on culture?- What can anthropology contribute to the important questions of today’s world such as pandemics, growing economic inequality, fascism, second demographic transition, climate change, etc.?
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Kormina, Jeanne, Ekaterina Khonineva, and Sergei Shtyrkov. "MARTHA’S LADLE: AN ANTHROPOLOGY OF RELIGIOUS INFRASTRUCTURE." Antropologicheskij forum 18, no. 55 (2022): 9–27. http://dx.doi.org/10.31250/1815-8870-2022-18-55-9-27.
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The infrastructural turn in the social sciences comes from a tendency to change the anthropocentric epistemology in social research. This new approach corresponds to the classic program of social anthropology as it makes the known unknown and provides one more perspective which helps reveal the invisible politics, inequalities, and social tensions. Yet, when it comes to the social research in the field of religion, the interest to how infrastructures work has not resulted in new academic discourses and research practices so far. This article outlines some directions and topics in the anthropology of religion which stem from the infrastructural turn. First, it highlights the work of the social imagination of believers when they deal with thick or thin (poor) infrastructural systems. Secondly, it discusses the moments of infrastructural breakdown which provoke believers to generate semiotic ideologies in order to represent their experience of communication with non-human agents, both mundane and divine. The infrastructural approach to understanding religious life does not pretend to become a new research methodology or social theory. Rather, it suggests that thinking infrastructurally on typical topics for anthropology of religion, such as pilgrimage, charity, memory or historical imagination, helps us to better understand the logic which shapes the everyday life of a religious person and community. Furthermore, it helps us remember that religious and secular domains of life are usually not separated in ethnographic reality.
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Atta, Kouame. "Reflexion Sur Les Enjeux Epistemologique Et Methodologique De L’approche Anthropologique Sur La Maladie Chronique En Contexte Africain A Travers L’exemple Du VIH/Sida." European Scientific Journal, ESJ 13, no. 29 (2017): 344. http://dx.doi.org/10.19044/esj.2017.v13n29p344.
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Our practical experience of anthropology in the field of HIV/AIDS and many researchers’ commitment in such scientific programs showed that social sciences’ approach of chronic disease in African cultural context includes relevant epistemological and methodological issues. The purpose of this article is to give an overview of these issues while showing the contribution of the anthropological approach to the comprehension of the health phenomena related to the AIDS in the African environment. The approach to this was to review the literature on fieldwork already done on HIV / AIDS in the social sciences. The results of our analysis indicate that medical research on HIV / AIDS in African cultural context has mobilized social sciences mainly anthropology in its various specialties which alongside Biology, Epidemiology and Clinic have led to the development of an inclusive approach of the disease. This interactive approach between social sciences and medical sciences allowed fulfilling the limits of medicine’s quantitative approaches and thus to grasp the AIDS pandemic in these epidemiological, behavioral and representational aspects.
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PARKER, MELISSA, and IAN HARPER. "THE ANTHROPOLOGY OF PUBLIC HEALTH." Journal of Biosocial Science 38, no. 1 (2005): 1–5. http://dx.doi.org/10.1017/s0021932005001148.
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The Journal of Biosocial Science regularly publishes papers addressing the social and cultural aspects of disease, sickness and well-being. Most of these papers attempt to understand the prevalence and distribution of disease and sickness within and between populations as well as local responses to biomedical interventions and public health policy more generally. They fall broadly within the remit of human ecology; and they embrace a ‘factorial’ model of disease in which social and cultural factors are deemed to be just one of a number of factors to be considered alongside a range of other factors. These include biological features of the infecting organism; nutritional factors; environmental factors; psychological factors; and genetic factors influencing susceptibility to disease at an individual and population level.
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Agoshkov, A. V. "The concept of legal custom in philosophy, cultural studies and legal anthropology." Voprosy kul'turologii (Issues of Cultural Studies), no. 2 (January 25, 2021): 162 (184)—173 (193). http://dx.doi.org/10.33920/nik-01-2102-07.
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Despite the ambiguous attitude of legal researchers to the place and role of legal customs in modern legal systems, this topic is of great interest in domestic science. The transitive nature of Russian society is a recognized reason. The goal was set — to conduct a comparative analysis of approaches to this phenomenon in three social sciences and humanities — philosophy, cultural studies and legal anthropology. Based on the analysis of a number of works of the last 5 years, it was concluded that the greatest cognitive potential is contained in legal anthropology — a relatively young science that studies the legal existence of mankind (and its constituent ethnic groups, peoples, nations) at all stages of the development of this existence, from archaic to modern. English version of the article on pp. 184-193 at URL: https://panor.ru/articles/the-concept-of-legal-custom-in-philosophy-cultural-studies-and-legal-anthropology/65909.html
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Ozawa-de Silva, Chikako, and Michelle Parsons. "Toward an anthropology of loneliness." Transcultural Psychiatry 57, no. 5 (2020): 613–22. http://dx.doi.org/10.1177/1363461520961627.
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Loneliness, which is increasingly recognized as a public health concern, is not just a matter of individual psychology or cognition, but inherently social, cultural, and relational. It is an affective, subjective, and intersubjective reality, distinct from the physical reality of social isolation. This introduction to the thematic issues of Transcultural Psychiatry argues that the social and cultural nature of loneliness is an important area of study that requires interdisciplinary approaches and can particularly benefit from ethnography. Contributors explore concepts and expressions of loneliness in Japan, Kenya, Mexico, North Africa, Palestine, Russia, and the US. Cross-cutting themes include the importance of cultural expectations, practice, place, and recognition in the experience of loneliness. Loneliness is a culturally shaped experience that is problematized and medicalized across cultures, but it may also be fundamental to the human condition.
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Maltseva, Kateryna. "Bridging sociology with anthropology and cognitive science perspectives to assess shared cultural knowledge." Sociology: Theory, Methods, Marketing, stmm 2020 (1) (March 16, 2020): 108–18. http://dx.doi.org/10.15407/sociology2020.01.108.
Texte intégralRésumé :
Following the cognitive revolution of the 1960s, cultural variation in behavior and knowledge has been a long-standing subject in social sciences. The “cognitive turn” in sociology brought to light many interesting issues and complex questions. The present publication addresses both theoretical and — to some extent — methodological challenges faced by the sociologists engaged in researching shared cultural variation within the culture-and-cognition research agenda, and compares it with the status quo in cousin social sciences that share the same cognitive perspective on culture. I specifically focus on the conceptual junctures that follow from the assumptions of shared cultural knowledge and intersubjectively shared cultural worldviews to highlight the important features of culture which can be effectively used for quantitative assessment of complex cultural processes. While I discuss various aspects of the findings and failings attributable to the culture-and-cognition research direction, my principal concern centers on encouraging more enhanced and sensitized interdisciplinary communication, as well as maximized intersections between cognitively oriented studies of culture in different social sciences, to bring the sociological studies of culture and cognition to full fruition.
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Michelini, Gualtiero. "Cultural Expertise." NAVEIÑ REET: Nordic Journal of Law and Social Research, no. 11 (March 5, 2022): 63–78. http://dx.doi.org/10.7146/nnjlsr.vi11.132003.
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Starting from the evolution of jurisdictions vis-à-vis European and international law, and the challenges of globalization and immigration, this contribution focuses on the concept and different declinations of multiculturalism, and on the role of social sciences, including anthropology, in treating and adjudicating judicial cases, in particular, from the perspective of the Italian judiciary. As the cultural issue is an aspect that is frequently at stake in judicial decisions, the use of cultural expertise in trials is addressed both through cases which have benefited from it and by examining the substantial and procedural aspects that need to be considered.
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Žikić, Bojan. "Anthropology and Genre: Science Fiction – Communication of Identity." Issues in Ethnology and Anthropology 5, no. 1 (2010): 17–34. http://dx.doi.org/10.21301/eap.v5i1.1.
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Genre production uses the shared nature of cultural communication in order to establish certain kinds and models of cultural identity, and these identities go on to have a social and cultural existence outside genre communication. Anthropology insists on the shared nature of cultural communication, more precisely, on the fact that those who shape the information transmitted in this way have to share its code with the intended recipients. The anthropological study of genres is actually the study of certain cultural artefacts characteristic of the societies and cultures in which they have been created. on the fact that those who shape the information transmitted in this way have to share its code with the intended recipients. The anthropological study of
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Johannsen, Agneta. "Applied Anthropology and Post-Modernist Ethnography." Human Organization 51, no. 1 (1992): 71–81. http://dx.doi.org/10.17730/humo.51.1.t62123516285r644.
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This article explores the relationship between applied anthropology and interpretive or post-modernist ethnography. At first glance these fields do not seem to be of relevance to one another, since one is focused on practical outcomes and the other on theoretical contemplation. But in fact they do share common theoretical, methodological, and ethical concerns, and a collaboration would be fruitful. The meticulous, self-critical recording of the process of cultural representation as exercised by post-modernist ethnography could be a source of guidance for interventions in applied anthropology. On the other hand, the conclusions of interventionist applied anthropology could contribute to solving some of the dilemmas identified, but as yet unresolved, by interpretive anthropology. It is suggested that post-modernist applied anthropologists neither attempt to solve a posed problem as applied anthropologists do, nor attempt to represent a cultural system through their own writing as is conventionally practiced by interpretive anthropologists. The post-modernist applied anthropologist lets the people represent themselves.
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Goldberg, Harvey E. "The sociocultural realm in relation to environment, biology, and history: Notes on Van Gennep and the emerging social sciences of his day." Journal of Classical Sociology 18, no. 4 (2018): 330–37. http://dx.doi.org/10.1177/1468795x18789014.
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Van Gennep’s research interests were located in the region where the fields of folklore, anthropology, sociology, and religion overlapped. His Rites de passage reflected a broad approach to ritual and social life that took into account the natural environment, biology, and history. This article scans his interests and emphases in relation to the American school of cultural anthropology that developed in the twentieth century. It assesses parallels and differences, and points to areas deserving further clarification such as Van Gennep’s understanding of language.
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Fernández Naranjo, Roberto. "UN ACERCAMIENTO A LAS INTERRELACIONES DIDÁCTICAS ENTRE LA ANTROPOLOGÍA Y LA DIDÁCTICA DE LA HISTORIA." Revista Cognosis. ISSN 2588-0578 4, no. 3 (2019): 01. http://dx.doi.org/10.33936/cognosis.v4i3.2003.
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El poder reflexionar sobre la didáctica de la Historia desde una visión más general y culturológica como nos ofrece la antropología sociocultural, ha devenido en tarea priorizada para poder encontrar los fundamentos teóricos que sustentan los estudios que sobre didáctica de la Historia y las ciencias sociales, realizamos los docentes investigadores que nos ocupamos de esta área del saber, poder reflexionar sobre la categoría Hecho histórico cultural deviene en plataforma teórica para el análisis de la cuestión racial, la marginalidad, tomado como centro la cultura como epicentro fundamental para poder realizar estos análisis.
 PALABRAS CLAVE: Antropología; Hecho histórico cultural; Didáctica de la Historia.
 AN APPROACH TO DIDACTIC INTERRELATIONS BETWEEN ANTHROPOLOGY AND DIDACTICS OF HISTORY
 ABSTRACT
 Being able to reflect on the didactics of history from a more general and cultural perspective as sociocultural anthropology offers us, has become a priority task to be able to find the theoretical foundations that support the studies that on didactics of history and social sciences, we carry out The research professors that deal with this area of knowledge, to be able to reflect on the category Cultural historical fact becomes a theoretical platform for the analysis of the racial issue, marginality, taking culture as a fundamental epicenter to perform these analyzes.
 KEYWORDS: Anthropology; Cultural Historical Fact; Didactics of History.
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Helmreich, Stefan. "“Life Is a Verb”: Inflections of Artificial Life in Cultural Context." Artificial Life 13, no. 2 (2007): 189–201. http://dx.doi.org/10.1162/artl.2007.13.2.189.
Texte intégralRésumé :
This review essay surveys recent literature in the history of science, literary theory, anthropology, and art criticism dedicated to exploring how the artificial life enterprise has been inflected by—and might also reshape—existing social, historical, cognitive, and cultural frames of thought and action. The piece works through various possible interpretations of Kevin Kelly's phrase “life is a verb,” in order to track recent shifts in cultural studies of artificial life from an aesthetic of critique to an aesthetic of conversation, discerning in the process different styles of translating between the concerns of the humanities, social sciences, natural sciences, and sciences of the artificial.
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Baiburin, Albert, Yuri Berezkin, Olga Boitsova, et al. "Forum 60: AI in the Social Sciences and Humanities." Antropologicheskij forum 20, no. 60 (2024): 11–68. http://dx.doi.org/10.31250/1815-8870-2024-20-60-11-68.
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AI allows work with data to extend well beyond simple keyword searches or formulaic calculations. It is applied to help specialists in the history of art and in discourse analysis as well as in linguistics and physical anthropology who analyse big corpora and construct models. Participants in the “Forum”, a written round table, are representatives of the social sciences and humanities. They describe their contact with such applications in their professional life (whether as a field of study or to practical ends), and discuss what the pluses and minuses of AI in the world of academic work and education are. They also touch upon cases where they knew, or suspected, that a student had submitted work that was actually written by a resource such as ChatGPT. Finally, ethical problems arising in connection with AI are considered.
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Coombe, Rosemary J. "Encountering the postmodern: new directions in cultural anthropology." Canadian Review of Sociology/Revue canadienne de sociologie 28, no. 2 (2008): 188–205. http://dx.doi.org/10.1111/j.1755-618x.1991.tb00151.x.
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SCHENSUL, STEPHEN L. "Science, Theory, and Application in Anthropology." American Behavioral Scientist 29, no. 2 (1985): 164–85. http://dx.doi.org/10.1177/000276485029002004.
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Sekulic, Nada. "Postmodernism and the end of anthropology." Sociologija 44, no. 4 (2002): 343–66. http://dx.doi.org/10.2298/soc0204343s.
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The notion of postmodernism concerns changes in culture, social and economic relationships and ways of thinking related to post-industrial society and information epoch. The main feature of the changes in the sphere of thinking concerns supremacy of signs over reality, that is, over objects which thinking refers to as a field of true experience. Autonomy of signs (symbolic communities, social and cultural practices aimed at construction of reality, domination of technology and engineering in all sectors of life, cult of desire in regard to consumer culture) makes necessary rethinking over basic categories (man, evolution, progress, nature, culture, tradition, sex), with the purpose to criticize their metaphysical discursive background and to point to political aspects of such thinking. The standpoint from which the critique of anthropocentrism opens new and more human horizons in social thought today is questioned in the article. The author argues that 'anthropocentrism', as ethical and responsible attitude, based on connection between praxis, phronesis and doxa, is actually prerequisite to deconstruction of power discourse today.
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A, Eisenberg. "How did the Cultural Revolution affect your Culture?" Journal of Natural & Ayurvedic Medicine 4, no. 3 (2020): 1–4. http://dx.doi.org/10.23880/jonam-16000270.
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While serving as International Expert at the Research Institute of Anthropology and Ethnology, Jishou University in Xiangxi Autonomous Prefecture of Hunan Province, China, on United Nations Educational, Scientific and Cultural Organization-Local and Indigenous Knowledge Systems (UNESCO-LINKS) Natural Science Sector, United Nations Permanent Forum on Indigenous Issues (UNPFII), United Nations Department of Economic and Social Affairs (UNDESA) projects with the Kam people of China and ministries responsible for ethnic development, I asked my ethnic minority graduate students and colleagues of China this question, “How did the Cultural Revolution affect your culture?”, and they thoughtfully shared their perspectives and experiences.
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Baroš, Slađana, and Viktorija Cucić. "The place of anthropology in the Science of public health." Glasnik javnog zdravlja 98, no. 1 (2024): 62–71. http://dx.doi.org/10.5937/serbjph2401062b.
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Public Health Science and Medical Anthropology both approach the topic of population health, or public health, each from the positions of their respective scientific research discourses. Although different, these scientific positions can and do complement each other. Medical anthropology introduces a holistic approach to public health topics, while examining the issue from the perspective of the community itself. Since mid-20th century, in public health research an anthropological approach have been mainly used as a medium for the introduction of various public health interventions into different cultural contexts, i.e. communities. Starting from the 1980ies, medical anthropology has been gradually recognized as a science dealing with a critical analysis of public health as such. At the same time, among public health professionals it was gradually accepted that the application of anthropological, or, more precisely, qualitative methods in public health research contributed to a better understanding of the problem and gave special strength to evidence as a basis for the development and improvement of health policies, provided, of course, that it was used with quantitative indicators. However, the capacities of medical anthropology to critically examine the place and role of public health policies and interventions in a wider cultural context, as well as optimal opportunities for the development and implementation of health interventions in a particular cultural context, to evaluate public health response to a particular problem and the like, are still not sufficiently recognized in public health scientific discourse. In recent years, since outbreaks of epidemics such as Ebola in West Africa, or pandemics such as COVID-19, and the challenges they brought to public health professionals, there has been a better understanding of need for improved integration of scientific knowledge and methods of social sciences and humanities, including medical anthropology, into various fields of public health. The World Health Organization has formulated and adopted an initiative to apply behavioural and cultural insights to health starting from 2020. This concept emphasizes the need for greater application of social and humanistic scientific approaches and knowledge, including anthropological, to public health discourse. The prerequisite for practical cooperation between public health professionals and medical anthropologists is the formation of interdisciplinary research teams, but also their education in complementary scientific fields
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Bosse, Hans. "Group Analysis and Anthropology: I Using Anthropology in Group Analysis and Psychotherapy; II Using Group Analysis in Social and Cultural Anthropology and Related Sciences; Im Mutual Influences." Group Analysis 26, no. 3 (1993): 227–28. http://dx.doi.org/10.1177/0533316493263001.
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Fehlings, Susanne Helma Christiane. "Intimacy and exposure – the Armenian “tun” and Yerevan’s public space." International Journal of Sociology and Social Policy 35, no. 7/8 (2015): 513–32. http://dx.doi.org/10.1108/ijssp-02-2015-0028.
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Purpose – In contrast to the dominant accounts in post-Soviet studies that see public and private as two spheres existing in parallel, the purpose of this paper is to argue that in Armenia the public-private dichotomy can be better understood as a spectrum of different kinds of interactions between the state and private actors/social groups representing different sets of socio-cultural values, which are mirrored in Yerevan’s city planning and housing. Design/methodology/approach – The data derives from long-term ethnographic fieldwork in Yerevan. To analyse the data set the author used methods common in social and cultural anthropology. The theoretical background derives from urban anthropology (Liu), theories on housing (Carsten and Hugh-Jones), the anthropology of values (Dumont), and the anthropology of states (Herzfeld) linked to the debate on modernity. Findings – The author demonstrates that basic cultural concepts, norms, expectations, rules, beliefs, and values currently take effect on both sides (public and private/state and people), and that personal networks in Armenia are no longer used to trick an alien state, but also used by the state elites to gain advantage. The degree of intimacy of social relations thereby structures urban space and behaviour. Originality/value – The paper looks at the public-private dichotomy in post-Soviet states from a new perspective, which is inspired by the anthropology of (socio-cultural) values, and argues that cultural intimacy (Herzfeld) is – simultaneously – a unifying and a separating fact in the relationship of states and people.
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Botbol, Michel. "Psychoanalysis and Psychodynamic Psychiatry in France." Psychodynamic Psychiatry 49, no. 1 (2021): 19–23. http://dx.doi.org/10.1521/pdps.2021.49.1.19.
Texte intégralRésumé :
Even if psychoanalysis in France no longer prevails with the extraordinary enthusiasm it inspired for decades, it still retains an important place, not only in psychiatry and psychology, but also in the humanities and social sciences, including literature, philosophy, art history, linguistics, and cultural anthropology. This essay considers why and how.
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LANGTON, JOHN. "Publius and Political Anthropology." American Behavioral Scientist 31, no. 4 (1988): 484–96. http://dx.doi.org/10.1177/000276488031004009.
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Skalník, Peter. "Religion and Science: What Can Anthropology Offer?" Ethnologia Actualis 16, no. 2 (2016): 8–13. http://dx.doi.org/10.1515/eas-2017-0001.
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Abstract This short tribute to Ján Podolák comments on the space between two extremes: pure science and blind belief. If religion is not susceptible to scientific proof because it is a belief in an invisible world inhabited by spirits who influence human existence on earth then science in its strictest sense is the opposite of religion because it is not based on any beliefs but solely on provable facts. However, the anthropology of science should be based on the pluralism of knowledge and the seeking of truth in different cultural settings around the world. Everything human, also science, is a social and cultural phenomenon. This means that rationality is not a preserve of the Western mind only and that without falling into the trap of postmodernist excessive relativism, we should admit that rationality is not only universal but also not hierarchized evolutionistically or qualitatively by giving preference to its Western brand. Science thus ceases to be the only realm of rational knowledge. Religion in its turn is a kind of non-scientific knowledge.
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Herzfeld, Michael. "Social anthropology: openings and expansions in the age of exclusion." Byzantine and Modern Greek Studies 40, no. 1 (2016): 99–113. http://dx.doi.org/10.1017/byz.2015.11.
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A sign of anthropology's Greek coming-of-age is the inevitability of omitting significant contributions from this account. In the 1970s, omission would have been perceived as an insult. Today it is the happy effect of a proliferation that makes it impossible to represent the entire spectrum in one short overview. Anthropology's most substantive contributions to Greek studies, then as now, were detailed ethnographies, providing a counterweight to the generalizations of more top-down, model-building social sciences while constituting an important bridge between social-science and humanities disciplines. There has been less interest in meeting the challenge of the discipline's own commitment to cross-cultural comparison, although Danforth's comparison of firewalking rituals in Greece and the United States1was an early exception – subverted, as Bakalaki points out, by his Greek publisher's omission of the American material.2Internal comparison was present as soon as anthropologists themselves began to proliferate,3but few initially questioned the presupposition of a reified common national culture.
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Muñoz Sánchez, Práxedes, and Joaquín Rodes García. "La Antropología Social en el contexto académico. Marco universitario, opiniones de los antropólogos y reflexiones sobre su relación interdisciplinar." Revista Murciana de Antropología, no. 25 (December 24, 2018): 55–74. http://dx.doi.org/10.6018/rmu/355571.
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Este artículo aborda la relación existente entre la Antropología Social y sus disciplinas vecinas desde una aproximación que integra perspectivas diferentes. En primer lugar se analiza el marco universitario, prestando atención a los decretos que delimitan la Antropología Social en el ámbito de las Humanidades, Ciencias Sociales y Jurídicas. En segundo lugar se analizan las opiniones recogidas de una muestra de antropólogos en relación con el informe Presente y futuro de la Antropología Social y cultural española: a partir de las reflexiones sobre niveles de asociación científico-académica entre áreas de conocimiento. La parte final retoma la información anterior para elaborar la reflexión sobre la relación interdisciplinar, centrándose en los nexos de unión entre la Antropología Social y las disciplinas identificadas como más significativas. This article deals with the relationship between Social Anthropology and neighbouring disciplines from an approach that integrates different perspectives. Firstly, the university framework is analyzed, paying attention to those legislative texts defining the Social Anthropology in the field of Humanities, Social and Legal Sciences. Secondly, opinions collected from a sample of anthropologists relating to the report Presente y futuro de la Antropología Social y cultural española: a partir de las reflexiones sobre niveles de asociación científico-académica entre áreas de conocimiento are analyzed as well. The final part considers the previous information to elaborate the reflection on the interdisciplinary relationship, focusing on the links between Social Anthropology and the disciplines identified as most significant.
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van Eekelen, Bregje F. "Traveling Concepts: Anthropological Engagements with Histories of Social Science." Annual Review of Anthropology 51, no. 1 (2022): 251–69. http://dx.doi.org/10.1146/annurev-anthro-102317-050241.
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This article discusses historical and anthropological approaches to the life of social science. After presenting the thematic of social science concepts that figure as found object in cultural anthropology, this review briefly introduces the domain of history of social science (HSS). It then examines HSS studies that could enrich anthropological encounters with social science concepts, both methodologically and through the vivid social histories of relevant concepts, categories, and methods. I complement my review of these approaches in HSS with a discussion of anthropological studies of social science concepts. I review both the historical and the anthropological literature with the same key questions, focused on the analytical tools that each approach brings to the study of social science: what conditions of emergence of these social imaginaries are incorporated in the analyses, what contexts and processes relevant to their appropriation and travel are presented, and how these enquiries examine the effects on the worlds in which they circulate. In my conclusion, I point out how cultural anthropology can uniquely contribute to the domain of HSS.
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Colom, Alejandra. "Making Applied Anthropology Relevant in Contemporary Guatemala." Human Organization 81, no. 2 (2022): 151–59. http://dx.doi.org/10.17730/1938-3525-81.2.151.
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This paper discusses the development of applied anthropology in Guatemala, including its external influences and the sociopolitical context that has shaped experiences, practical strategies, and ethical issues. It illustrates how anthropological theory and methods are put to practice in multi-cultural and politically complex contexts, challenging the traditional distinctions of types of application and practice. It explores the challenges of applying anthropology in the practitioners’ own society. Responses to a short questionnaire and interviews with contemporary principal investigators reveal how applied anthropology is currently perceived by students and local practitioners. The paper includes a description of the methods, examples of transdisciplinary research and of the study of elites, and the challenges posed to local practitioners when applying anthropology in a country riddled with racism, economic inequality, and growing political discontent.
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Kreiner, Josef. "Brief Remarks on Paradigm Shifts in Japanese Anthropology during the 20th Century." GLOBAL PERSPECTIVES ON JAPAN, no. 1 (March 31, 2017): 23–66. http://dx.doi.org/10.62231/gp1.160001a01.
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Anthropological thinking has a long history in Japan and had already reached a rather high level during the Edo period. For these “roots”, I refer to the very compact and up to now the best review in a Western language by the founder of folklore studies in modern Japan, Yanagita Kunio (Yanagida (sic!) 1944). In this paper, I will restrict myself, however, to the developments starting from the beginning of the modernization of Japan since the Meiji Restauration of 1868. Under the term “anthropology” I summarize here ethnology (cultural and/or social anthropology) and folklore studies (both referred to in Japanese as minzokugaku, but written with different characters), but will also include parts of neighboring sciences, such as sociology, linguistics, archaeology and prehistory, and physical anthropology, as far as they pertain to the central questions dealt with by the former.
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Abroskina, Evgeniia, Yulia Antonyan, Dmitry Baranov, et al. "FORUM: THE MATERIAL TURN AND THE ANTHROPOLOGY OF RELIGION." Antropologicheskij forum 18, no. 55 (2022): 31–152. http://dx.doi.org/10.31250/1815-8870-2022-18-55-31-152.
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“Material religion” as a research program is a relatively new development in the study of religion in the social sciences and humanities. Though this approach has its own forerunners and predecessors, one can argue that it took shape in the wake of an epistemological critique of social and cultural anthropology which treated religion as embedded in the cognitive and psychological experiences of a human being. Accordingly, the material manifestation of religion used to be treated as secondary, optional, and even superfluous. Criticism of this understanding of the nature of religion and of the methods of its studying focuses on the cultural and historical specificity of this approach originating from the use of Protestantism as a model for any religion. The material turn, in contrast, argues that spiritual experience is or at least can be studied as a derivation of bodily practices and experiences caused by the communication of a human with things, substances, images, sounds, fragrances, and flavours. Taken as integral parts of religious infrastructure, they constitute both the mundane and devotional life of an individual believer and of a religious community. This trend in social research remains unnoticed in Russian social science and humanities. The forum aims to assess the state of art in the field of material religion and discuss perspectives of its development. Participants in the discussion highlight the role of the materiality of things and substances, bodies, and mechanisms in their own research and what heuristic perspectives this material turn opens for them. A separate line of discussion concerns the prospects of grafting material religion to the classic models of social research, such as Marxist sociology.
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Martín Morillas, José Manuel. "The contribution of cognitive anthropolinguistics to educational linguistics." Journal of English Studies 1 (May 29, 1999): 119. http://dx.doi.org/10.18172/jes.46.
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In this paper it is argued that, despite the welcome psycho-social emphasis in educational linguistic theories witnessed in recent decades, and with it, a rapprochement of the social sciences to the psychological sciences, the relationship between these fields has not gone far enough. The actual challenge is a move towards the unification of the social, psychological and language sciences (anthropology and sociology; cognitive science; and linguistics). A step in this interdisciplinary direction is offered by the discipline called 'cognitive anthropolinguistics', and its central concept of 'cultural cognition'. The paper discusses the implication of this concept for the field of educational linguistics, followed by a brief illustration of a cognitive-cultural application of that concept, namely the concept of 'ethnic stereotype', as part of a socio-cultural guide for a cross-cultural pedagogical grammar.