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Artigos de revistas sobre o tema "Anthropology"

Autor: Grafiati

Publicado: 4 de junho de 2021

Última modificação: 25 de julho de 2025

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1

Golub, Alex. "Welcoming the New Amateurs." Commoning Ethnography 1, no. 1 (2018): 32. http://dx.doi.org/10.26686/ce.v1i1.5204.

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How can we create a more inclusive Pacific anthropology? This article argues that contemporary anthropology’s disciplinary norms are based in the Cold War period. These norms are inappropriate given anthropology’s current situation. This article argues that interwar anthropology (the anthropology practiced between World War I and World War II) provides us a better set of imaginative resources to create a more common ethnography. Interwar anthropology was more welcoming of amateur scholars and less concerned with rigid norms of professionalism. Reframing a common ethnography in terms of ‘amateu

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Newcomb, Rachel. "The Anthropology of Islam." American Journal of Islam and Society 25, no. 4 (2008): 130–32. http://dx.doi.org/10.35632/ajis.v25i4.1440.

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Gabriele Marranci’s latest book, The Anthropology of Islam, examines thehistory and current status of anthropological work focusing on Islam.Despite its title, this work seems less intended as an overview of the anthropologyof Islamthan as a critique of the field. Essentialism,Marranci argues,still marks prominent works of anthropology that focus onMuslims. EdwardSaid’s critique of Orientalism and anthropology’s post-1980s “crisis of representation”notwithstanding, Islam and Muslims are still represented inmany anthropological texts as fixed and unchanging, tethered to an imagined,unitary trad

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Laviolette, Patrick, Sarah Green, and Francisco Martínez. "Locating European anthropology." Anuac 8, no. 2 (2019): 245–54. http://dx.doi.org/10.7340/anuac2239-625x-3931.

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This commentary revisits the “Rethinking Euro-anthropology” Forums published in the journal Social Anthropology/Anthropologie Sociale. It reconsiders three specific issues: who are the subjects of European anthropology, who are its others, and who are its authors? Noting that European anthropology does not imply a spatial fixity (there is no “there there” in European anthropology), we suggest instead that European anthropological scholarship is the outcome of diverse forms of crossborder and transborder exchanges. Yet as a project that is both intellectual and political, we further discuss som

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Breitborde, Lawrence. "Precollege Education as Applied Anthropology." Practicing Anthropology 8, no. 3-4 (1986): 12–13. http://dx.doi.org/10.17730/praa.8.3-4.p6735nn337553406.

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Teaching anthropology, and particularly teaching it to precollege teachers, is an important part of applied anthropology as Erve Chambers writes. Yet most professors of anthropology probably do not see themselves as engaging in applied work. For many, teaching competes with scholarly research, and it is primarily the latter which defines their "professionalism." Worse yet, precollegiate anthropology enjoys even less prestige or professional weight than college or university teaching, even though it is an endeavor in which university or college faculty might be engaged. But anthropology's futur

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Knauft, Bruce. "Whither Anthropology?" Social Analysis 68, no. 3 (2024): 85–115. https://doi.org/10.3167/sa.2024.680305.

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Abstract In recent decades, anthropology has been characterized by an experiential turn that connects scholarship increasingly with practical application, on the one hand, and critical reflexivity, on the other. This article throws these trends into historical relief by synoptically considering past emphases in anthropology from the 1830s through the present. These prior developments contextualize recent trends vis-à-vis long-term patterns and permutations in the history of anthropology. In significant respects, current trends reprise in newly critical and reflexive ways aspects of anthropolog

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

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Krstic, Predrag. "Philosophical anthropology, anthropologic of philosophy and after." Filozofija i drustvo 18, no. 1 (2007): 9–48. http://dx.doi.org/10.2298/fid0732009k.

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This expose deals, first of all, with suppositions, structure and range of human thinking that has been undertaken, very ambitiously, by "philosophical anthropology" at the beginning of the twentieth century. And then, through philosophical critique and self-critique of its status and limitations of this "discipline", it is indicating the orientation of recent controversy regarding the possibilities and characters of radical dismissal and/or reaffirmation of philosopheme "man".

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Everett, Margaret. "The Real World: Teaching Anthropology as if it Mattered." Practicing Anthropology 20, no. 1 (1998): 42–43. http://dx.doi.org/10.17730/praa.20.1.8l2260547841j844.

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In James Peacock's 1995 address on the future of anthropology given at the AAA meetings in Washington, D.C., he spoke persuasively about the discipline's need to move "beyond the academy" and warned that in order for anthropology to flourish, "we must press outward" ("The Future of Anthropology," American Anthropologist 99(1): 9-29, 1997). Efforts to broaden anthropology's contribution to society "beyond the academy" are already under way, as Human Organization, this publication, and this column, in particular, attest. Specifically, renewed interest in public policy reflects the growing convic

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Askland, Hedda Haugen, Ramsey Awad, Justine Chambers, and Michael Chapman. "Anthropological Quests in Architecture: Pursuing the Human Subject." International Journal of Architectural Research: ArchNet-IJAR 8, no. 3 (2014): 284. http://dx.doi.org/10.26687/archnet-ijar.v8i3.424.

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In this paper, we explore what architectural practice and, more specifically, the architectural research domain, may gain from the theoretical and methodological premise of anthropology and ethnography. The paper explores a historical link between anthropology and architecture as academic disciplines, arguing that the disciplines are aligned through anthropology’s search for understanding the conditions of humanity and architecture’s role in forming these very conditions. We do not intend to explicate the individual disciplines but are interested in the crossover between the two and, more spec

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Melomo, Vincent. "The Art of Anthropology at a College in Crisis: Exploring Some Effects of Neoliberalism on Higher Education." Southern Anthropological Society Proceedings 42, no. 1 (2013): 355–78. http://dx.doi.org/10.56702/mpmc7908/saspro4201.15.

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This chapter addresses the increasing pervasiveness of neoliberal ideologies in our culture and focuses on the implications of these ideologies for the future of anthropology in higher education. More specifically, the chapter considers how these ideologies pose a particular challenge to anthropology’s more humanistic dimensions, which include both the art of anthropology and an anthropology of art. Throughout the chapter, the author tells the story of how reductions were made recently to the anthropology program at his institution in response to converging economic crises. He analyzes the con

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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 literar

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Kuczera-Chachulska, Bernadetta. "The “vertical” dimension of norwidology." Studia Norwidiana 39, English Version (2024): 385–96. https://doi.org/10.18290/sn.2020.39.18en.

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The article deals with the problem of Norwid’s irony in relation to his anthropology. This issue emerges in the discussion with the book by Lidia Banowska (Byt i światłocień. O anthropologii poetyckiej Norwida [Being and Chiaroscuro. On Norwid’s Poetic Anthropology]). The reflections presented by the author lead to the conclusion that solving the aesthetic problem of the poem is the interpreter’s task.

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

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In light of renewed questions about the relationship between anthropology’s past and future, two radicalizations of the British tradition are particularly worth exploring: those of Talal Asad and Marilyn Strathern, arguably the most widely read anthropologists beyond the discipline, and the most regularly misunderstood. Asad and Strathern are rarely engaged together because the anthropologies that their works have inspired operate quite separately, their mutual implications left unexplored. And yet, tracing the development of Asad’s and Strathern’s respective work reveals a deep resonance, beg

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

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

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Schmidt, Nancy J. "Anthropology and Literature: Diverse Perspectives:A New Interdisciplinary Approach to People, Signs and Literature.;Literature and Anthropology.;Literature and Anthropology.;Litterature et anthropologie. L'Homme.;Litterature and anthropologie." Anthropology Humanism 17, no. 3-4 (1992): 98–104. http://dx.doi.org/10.1525/ahu.1992.17.3-4.98.

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Trainer, S. "Environmental Anthropology, Applied Anthropology, Medical Anthropology." Current Anthropology 51, no. 3 (2010): 315. http://dx.doi.org/10.1086/652249.

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Dr., Mohammad Mosa Foqara. "Applications of Anthropology in Special Education: Improving Teaching Strategies for Students with Special Needs." Contemporary Research Analysis Journal 02, no. 01 (2025): 52–54. https://doi.org/10.5281/zenodo.14744838.

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Abstract This article highlights the importance of anthropology in special education, particularly its ability to provide a deep understanding of the needs of students with disabilities by examining the cultural and social backgrounds that influence their educational and social development. The application of anthropology in this context relies on analyzing cultural differences that shape students' learning processes, enabling teachers to use flexible teaching methods that take these differences into account. Anthropology's application helps improve social interaction between students and teac

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Wali, Alaka, and Scott Guggenheim. "Involuntary Resettlement and Development Anthropology." Practicing Anthropology 12, no. 3 (1990): 3. http://dx.doi.org/10.17730/praa.12.3.yj65011q637361t2.

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This special issue of Practicing Anthropology is about anthropological involvement with people who have been displaced by development projects. The papers were first given in a special session at the Society for Applied Anthropology's 1990 meetings in Santa Fe, New Mexico, organized with the collaboration of the AAA Task Force on Involuntary Resettlement.

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

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In an article coauthored in interview format, the authors introduce open-access practices in an anthropological context. Complementing the other essays in this special section on open access, on the occasion of Cultural Anthropology’s move to one version of the gold open access business model, the focus here is on practical information needed by publishing cultural anthropologists. Despite this limitation, the authors work to touch on the ethical and political contexts of open access. They argue for a critical anthropology of scholarly communication (inclusive of scholarly publishing), one tha

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

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

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SANGREN, P. STEVEN. "Anthropology of anthropology?." Anthropology Today 23, no. 4 (2007): 13–16. http://dx.doi.org/10.1111/j.1467-8322.2007.00523.x.

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Smith, Yda, and Sarah Munro. "Anthropology and Occupational Therapy in Community-based Practice." Practicing Anthropology 30, no. 3 (2008): 20–23. http://dx.doi.org/10.17730/praa.30.3.6558r68001840616.

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Anthropology and occupational therapy concepts can be successfully integrated in the practical application of services within a community-based program for low-income residents, primarily immigrants and refugees, living in a large urban apartment complex. As this article will highlight, there are advantages inherent in this collaborative interdisciplinary approach. Occupational therapy benefits from anthropology's broad view of systems, power, meaning, and cultural norms and conversely, anthropology can benefit from occupational therapy's drive to have an impact on the daily lives of individua

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Zillinger, Martin. "Rethinking anthropology’s tricks of the trade: From a comparative anthropology to an anthropology of comparison." HAU: Journal of Ethnographic Theory 7, no. 3 (2017): 393–97. http://dx.doi.org/10.14318/hau7.3.025.

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Collier, John. "Visual anthropology's contribution to the field of anthropology." Visual Anthropology 1, no. 1 (1987): 37–46. http://dx.doi.org/10.1080/08949468.1987.9966459.

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Koch, Insa. "‘Turning Human Beings into Lawyers’." Journal of Legal Anthropology 2, no. 2 (2018): 99–104. http://dx.doi.org/10.3167/jla.2018.020210.

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Does anthropology matter to law? At first sight, this question might seem redundant: of course, anthropology matters to law, and it does so a great deal. Anthropologists have made important contributions to legal debates. Legal anthropology is a thriving sub-discipline, encompassing an ever-increasing range of topics, from long-standing concerns with customary law and legal culture to areas that have historically been left to lawyers, including corporate law and financial regulation. Anthropology’s relevance to law is also reflected in the world of legal practice. Some anthropologists act as c

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

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Anthropologists have recently shown an increasing concern with secular formations. This exploratory article inquires into the secular formation of anthropology itself by initiating an examination of its relation to theology, deemed anthropology’s disciplinary Other. I argue for recognizing a complex relation, whereby anthropology in some ways forgets theology, in others sustains it, and in still others invites critique by it. Analyzing anthropology from its theological edges may reinvigorate awareness of its ethical dimensions as a secular enterprise, as well as help measure its distance from

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

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Anthropology brings a uniquely holistic sensibility to the study of water. It examines water from multiple dimensions and in its myriad forms to understand the many ways that people make meaning and a living from water. Anthropology’s study of water provides a foundation for contemporary application and practice by anthropologists and others toward solving a wide range of water-related problems. In this introduction, we introduce the seven articles that form this special issue on applied anthropology and water. Collectively, the articles provide valuable and diverse insights on the application

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Dirks, Nicholas B. "EDWARD SAID AND ANTHROPOLOGY." Journal of Palestine Studies 33, no. 3 (2004): 38–54. http://dx.doi.org/10.1525/jps.2004.33.3.038.

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Since the publication of Orientalism in 1978, it has been virtually impossible to study the colonial world without explicit or implicit reference to Edward Said's charge that the sources, basic categories, and assumptions of anthropologists, historians of the colonial world, and area studies experts (among others) have been shaped by colonial rule. This article charts Said's influence on anthropology, tracing both anthropology's engagement with colonialism and the frequently ambivalent (and sometimes defensive) responses within the field to Said's critique. The article also considers the large

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Gorban, Richard. "Personalistic Anthropology of Czeslaw Stanislaw Bartnik." Ukrainian Religious Studies, no. 79 (August 30, 2016): 97–103. http://dx.doi.org/10.32420/2016.79.682.

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R. A. Gorban. Personalistic Anthropology of Czeslaw Stanislaw Bartnik. The article suggests the conception of Personalistic anthropology of Czeslaw Stanislaw Bartnik, a modern Catholic philosopher and theologian, one of the founders of the Polish Personalist School. The author reveals that the Polish thinker clarifies the anthropologic theological model based on the principles of Personalism, in which the Person of Christ is the main hypostasis being an individual personality and a communal person, that is the Church. Stanislaw Bartnik believed that anthropology must completely base on Christo

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Lee, Kit. "Towards a ‘transformative relationship’: Evans‐Pritchard, mysticism and anthropological fieldwork." Anthropology Today 40, no. 5 (2024): 7–9. http://dx.doi.org/10.1111/1467-8322.12912.

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Ongoing attempts to develop a ‘transformative’ relationship between anthropology and theology have exhorted anthropologists to look to theology to ‘unsettle’ existing understandings of the discipline's goals and potential. This article explores the ‘transformative’ relationship between anthropology and theology by examining E.E. Evans‐Pritchard's perspective on fieldwork, influenced by his Catholic faith and mysticism. Evans‐Pritchard saw both fieldwork and mysticism as rooted in shared experiential knowledge, challenging the discipline's secular foundation and reframing the relationship betwe

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Borsos, Balázs. "Ecology + Anthropology = Ecological Anthropology?" Acta Ethnographica Hungarica 62, no. 1 (2017): 31–52. http://dx.doi.org/10.1556/022.2017.62.1.2.

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Detienne, Marcel, and Janet Lloyd. "Historical Anthropology? Comparative Anthropology?" Arion: A Journal of the Humanities and the Classics 17, no. 1 (2009): 61–84. http://dx.doi.org/10.1353/arn.2009.0021.

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Martínez Rivas, Carlos. "Anthropology (1)Anthropology (2)." Literary Imagination 18, no. 3 (2015): 336–37. http://dx.doi.org/10.1093/litimag/imu037.

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Stewart, M. "Anthropology of the Body, Legal Anthropology, Public Anthropology." Current Anthropology 49, no. 5 (2008): 769. http://dx.doi.org/10.1086/590355.

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Miller, Barbara. "Intersectionality Theory in Sociocultural Anthropology." Humans 5, no. 2 (2025): 11. https://doi.org/10.3390/humans5020011.

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Accepting the premise that sociocultural anthropology is colonialist and Audre Lorde’s maxim that the master’s tools cannot remake the master’s house, I consider the value of a tool from outside the master’s house to reconstruct sociocultural anthropology. Intersectionality, variously known as a theory, a lens, or a metaphor, is rooted in U.S. Black women’s abolitionism of the mid-nineteenth century, which argued that rights-seeking efforts framed out Black women. The 1970s and 1980s brought increased attention, especially from Black American feminists, to the multiplying effects of the inters

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

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

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Wolfe, Patrick. "On Being Woken Up: The Dreamtime in Anthropology and in Australian Settler Culture." Comparative Studies in Society and History 33, no. 2 (1991): 197–224. http://dx.doi.org/10.1017/s0010417500017011.

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In the wake of decolonisation, an increasing number of analyses turned the ethnographic gaze onto anthropology itself. Humbler postcolonial strategies emerged, designed to democratise anthropology's intercultural staging by means of an exchange of dialogue (Crapanzano 1977, 1980; Dwyer 1977, 1982). Though sensitive to the backdrop of neocolonialism, however, these strategies largely ignored anthropology's own cultural genealogy in favour of a more particularistic focus on the scene of ethnographic interaction.

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Schorch, Philipp. "What Can Museum Anthropology Do in the Twenty-first Century?" Museum and Society 21, no. 3 (2023): 96–111. http://dx.doi.org/10.29311/mas.v21i3.4388.

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This article sets out to tackle the question: ‘what can museum anthropology do in the twenty-first century?’ It does so by focusing on the doing in a double-sense: on what museum anthropology can do, as in affecting, impacting and achieving, as well as on museum anthropology’s own doing, as a particular set of knowledge practices brimming with methodological, epistemological and ontological potentials to be harnessed for its own renewal and for cross-disciplinary fertilization across the academy and beyond the museum itself. The character of the article is programmatic, laying out the program

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Maksymowicz-Mróz, Natalia. "Antropolodzy wobec niespokojnych krajobrazów współczesnego świata w kontekście Cool Anthropology." Edukacja Międzykulturowa 21, no. 2 (2023): 41–54. http://dx.doi.org/10.15804/em.2023.02.03.

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The article is a reflection on the place, tasks and purpose of cultural anthropology in the contemporary world. It was inspired by a discussion that took place during Ethnology Without Borders 2022 Conference. The 21st century shook the foundations of anthropology’s relationship with politics and society: from the devastating pandemic and the increasing effects of climate change, to the outbreak of war in Europe. The author ponders how anthropology should operate in the face of these crises. The presentation of various research concepts aims to bring closer where the problem is while everyone

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

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Gutwirth, Jacques. "Anthropologie urbaine religieuse : une introduction / Religious Urban Anthropology : Introduction." Archives de sciences sociales des religions 73, no. 1 (1991): 5–15. http://dx.doi.org/10.3406/assr.1991.1572.

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Grohs-Paul, Waltraud. "French Perspectives on Humanism and Anthropology: Anthropologie et Humanism." Anthropology Humanism Quarterly 11, no. 3 (1986): 70–71. http://dx.doi.org/10.1525/ahu.1986.11.3.70.2.

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

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

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De Largy Healy, Jessica, and Monica Heintz. "Introduction . Une « anthropologie ouverte » ( open anthropology ) est-elle possible ?" Ethnologie française Vol. 54, no. 2 (2024): 5–16. http://dx.doi.org/10.3917/ethn.242.0005.

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Jopp, Eilin, Christiane Scheffler, and Michael Hermanussen. "Prevention and anthropology." Anthropologischer Anzeiger 71, no. 1-2 (2014): 135–41. http://dx.doi.org/10.1127/0003-5548/2014/0384.

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

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

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48

Borofsky, Robert, and Antonio De Lauri. "Public Anthropology in Changing Times." Public Anthropologist 1, no. 1 (2019): 3–19. http://dx.doi.org/10.1163/25891715-00101002.

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Public anthropology is a collective aspiration shaped by generally shared values and intentions within significant sections of social and cultural anthropology. The impetus behind the creation of the journal Public Anthropologist originates in this realm of ongoing discussions and actions inspired by the idea of pushing engagement and participation beyond academic borders. Given that the traditional triadic structure’s assessment standards and their financial and political backers are being reshaped by broader social forces beyond the academy and that the audit culture of accountability, that

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49

Kollasch, Stanley Y. "Dans la peau des gamers: Anthropologie d’une guilde de World of Warcraft (Inside the Gamers: Anthropology of a Guild of World of Warcraft), Olivier Servais (2020)." Journal of Gaming & Virtual Worlds 13, no. 1 (2021): 119–24. http://dx.doi.org/10.1386/jgvw_00032_5.

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Review of: Dans la peau des gamers: Anthropologie d’une guilde de World of Warcraft (Inside the Gamers: Anthropology of a Guild of World of Warcraft), Olivier Servais (2020)Paris: Karthala, 344 pp.,ISBN 978-2-81112-630-8, p/bk, €25.00

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50

Kollasch, Stanley Y. "Dans la peau des gamers: Anthropologie d’une guilde de World of Warcraft (Inside the Gamers: Anthropology of a Guild of World of Warcraft), Olivier Servais (2020)." Journal of Gaming & Virtual Worlds 13, no. 1 (2021): 119–24. http://dx.doi.org/10.1386/jgvw_00032_5.

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Resumo:

Review of: Dans la peau des gamers: Anthropologie d’une guilde de World of Warcraft (Inside the Gamers: Anthropology of a Guild of World of Warcraft), Olivier Servais (2020)Paris: Karthala, 344 pp.,ISBN 978-2-81112-630-8, p/bk, €25.00

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