Anthropology

This book offers a much-needed new political theory of an old phenomenon. The last decade alone has marked the highest number of migrations in recorded history. Constrained by environmental, economic, and political instability, scores of people are on the move. But other sorts of changes—from global tourism to undocumented labor—have led to the fact that to some extent, we are all becoming migrants. The migrant has become the political figure of our time.

Rather than viewing migration as the exception to the rule of political fixity and citizenship, Thomas Nail reinterprets the history of political power from the perspective of the movement that defines the migrant in the first place. Applying his "kinopolitics" to several major historical conditions (territorial, political, juridical, and economic) and figures of migration (the nomad, the barbarian, the vagabond, and the proletariat), he provides fresh tools for the analysis of contemporary migration.

The Routledge Handbook of Neoliberalism seeks to offer a comprehensive overview of the phenomenon of neoliberalism by examining the range of ways that it has been theorized, promoted, critiqued, and put into practice in a variety of geographical locations and institutional frameworks. Neoliberalism is easily one of the most powerful discourses to emerge within the social sciences in the last two decades, and the number of scholars who write about this dynamic and unfolding process of socio-spatial transformation is astonishing. Even more surprising though is that there has, until now, not been an attempt to provide a wide-ranging volume that engages with the multiple registers in which neoliberalism has evolved. The Handbook of Neoliberalism accordingly serves as an essential guide to this vast intellectual landscape. With proposed contributions from over 50 leading authors, the Handbook of Neoliberalism will offer a systematic overview of neoliberalism’s origins, political implications, social tensions, spaces, natures and environments, and aftermaths in addressing ongoing and emerging debates. Numerous books have been published on neoliberalism, including important edited volumes, but none of these contributions have attempted to bring the diverse scope and wide-ranging coverage that we plan to incorporate here. Most of the edited volumes and monographs on neoliberalism that have been published to date have a very specific thematic focus, either on particular empirical case studies, or alternatively attempt to wrestle with a specific theoretical concern. In contrast, the Routledge Handbook of Neoliberalism aims to provide the first comprehensive overview of the field.

With authors working at institutions around the world, the Handbook of Neoliberalism will offer a thorough examination of how neoliberalism is understood by social scientists working from diverse disciplinary backgrounds. Our goal is to advance the established and emergent debates in a field that has grown exponentially over the past two decades, coinciding with the meteoric rise of neoliberalism as a hegemonic ideology, state form, policy and program, and governmentality. In short, the Handbook of Neoliberalism will intervene by both outlining how theorizations of neoliberalism have evolved and by exploring new research agendas that we hope will inform policy making and activism. The Handbook of Neoliberalism will include a substantive introductory chapter and seven main thematic sections. By presenting a comprehensive examination of the field, this edited volume will serve as an invaluable resource for undergraduates, graduate students, and professional scholars alike. We envision the book as both a teaching guide and a reference for human geographers, anthropologists, sociologists, political scientists, heterodox economists, and others working on questions of neoliberalism and its multifarious effects.

Sam Harris, in his book The Moral Landscape, argues that “science can determine human values.” Against this view, I argue that while secular moral philosophy can certainly help us to determine our values, science—at least as that word is commonly understood—must play a subservient role. To the extent that science can “determine” what we ought to do, it is only by providing us with empirical information, which can then be slotted into a chain of deductive (moral) reasoning. The premises of such reasoning, however, can in no way be derived from the scientific method: they come, instead, from philosophy—and common sense.

Contemporary theorizations of neoliberalism are framed by a false dichotomy between, on the one hand, studies influenced by Foucault in emphasizing neoliberalism as a form of governmentality, and on the other hand, inquiries influenced by Marx in foregrounding neoliberalism as a hegemonic ideology. This article seeks to shine some light on this division in an effort to open up new debates and recast existing ones in such a way that might lead to more flexible understandings of neoliberalism as a discourse. A discourse approach moves theorizations forward by recognizing neoliberalism is neither a ‘top down’ nor ‘bottom up’ phenomena, but rather a circuitous process of socio-spatial transformation.

volume such as this. First in any acknowledgements for this book must come our 34 contributing authors, to whom we are indebted for their excellent chapters, their accommodation of our comments and requests, and their speedy replies that kept up the momentum of the editorial process for such a large book. We are also grateful to our commissioning editor at OUP, Hilary O'Shea, for the initial idea for this book, and for her patience as we delivered it. Lisa Hill and Sefryn Penrose played an invaluable role in assisting with the proof reading of the manuscript. As the volume took shape and developed, we benefited greatly from discussions with and comments from a range of colleagues. Sometimes these were in relation to specific issues that arose during the editorial process, while sometimes they were in a more oblique connection to the project, but in all cases they played a central role in forming the end product. Special thanks here, in addition to our contributors, are due to

The Seven Seals of medieval Islamic magic, which are believed to constitute the Greatest Name of God, also feature in Jewish Kabbalah from the same period. While many Seal symbols make sporadic appearances in early Islamic amulets bearing Kufic script, the source of the symbols and their eventual ordering remains a matter of legend. As this topic was first – and last – examined systematically by Dr. Hans Winkler in 1930, a wider-ranging and more modern review is long overdue. The present survey focuses on potential sources for the symbols rather than on their exegesis. It first examines the possibility that a precedent for the Seal series exists in an undecipherable “seven signs repeated seven times” inscribed on a Late Babylonian amulet. It then considers the possibility that the Seals’ origins lie in other cuneiform symbols from ancient Mesopotamia; in Egyptian hieroglyphs or scripts; in paleo-Hebrew characters or the letters of ancient South Arabian scripts; in Libyco-Berber or Tifinagh letters from North Africa; or in the symbol repertoire of Late Antique magic, including the highly potent seven Greek vowels. The review also explores the possibility that at least some of the symbols originated in numerological ciphers or religious emblems, canvassing sources as diverse as Indian Hinduism and Byzantine Christendom. The article concludes by considering the recent suggestion that the Seal series may have acquired its privileged status because its symbols reflect “shape archetypes” that are hard-wired into the human nervous system.

Claude Lévi-Strauss (1908 adalah seorang ahli antropologi dan etnografi terkemuka Prancis yang dikenal sebagai -bapak antropologi modern‖. Pandangannya yang utama adalah struktur pemikiran manusia purba (savage mind) sama dengan struktur pemikiran manusia modern (civilized mind) karena sifat dasar manusia sebenarnya sama. Pemikiran ini dituangkannya dalam bukunya yang terkenal Tristes Tropiques yang menempatkan Levi-Strauss sebagai salah satu tokoh terpenting aliran strukturalis. Gagasannya diterima di lingkungan ilmu-ilmu humaniora dan filsafat. Levi-Strauss memberikan perhatian khusus pada mitos, yang menurutnya memiliki kualitas logis dan bukan estetis, psikologis, ataupun religious. Dia menganggap mitos sebagai bahasa, sebuah narasi yang sudah dituturkan untuk diketahui. Menghadapi mitos, para ilmuwan seolah-olah memasuki sebuah dunia yang kontradiktif. Di satu pihak, tampak bahwa segala sesuatu dapat saja terjadi. Tidak ada logika, tidak ada kontinuitas. Sifat-sifat apapun dapat diberikan kepada subjek tertentu, segala macam relasi dimungkinkan. Hal yang mengherankan adalah bahwa ciri arbitrer ini muncul dalam semua mitos dari berbagai wilayah di dunia. Hakikat mitos, menurut Levi-Strauss (1958: 94), adalah sebuah upaya untuk mencari pemecahan terhadap kontradiksi-kontradiksi empiris yang dihadapi dan yang tidak terpahami oleh nalar manusia. Pada dasarnya mitos merupakan pesan-pesan kultural terhadap anggota masyarakat. Teori dan metode kajian struktural Levi-Strauss tidak banyak dimanfaatkan oleh kalangan akademisi di Indonesia, sebagian karena cara kerjanya yang cukup rumit. Ilmuwan Indonesia yang sangat intens memperkenalkan dan menggunakan teori dan metode struktural Levi-Strauss dalam melakukan kajian terhadap mitos dan karya-karya sastra Indonesia adalah Ahimsa-Putra (2006). Selain memperkenalkan konsep-konsep teoretisnya, 1 Tulisan ini merupakan Bab VI dalam buku Studi Sastra Lisan: Sejarah, Teori, Metode dan Pendekatan, Disertai dengan Contoh Penerapannya. (Penerbit Lamalera: Yogyakarta, 2011: 159-193).

'The Discourse of Neoliberalism: An Anatomy of a Powerful Idea' explores the internal workings of capitalism’s most infamous contemporary offspring by dissecting the diverse interpretations of neoliberalism that have been advanced in academia. Using a critical geographical approach to pierce the heart of neoliberal theory, the book arrives at a discursive understanding wherein political economic approaches to neoliberalism are sutured together with poststructuralist interpretations in an attempt to overcome the ongoing ideological impasse that prevents the articulation of a more vibrant solidarity on the political left. Reading neoliberalism as a discourse better equips us to understand the power of this variegated economic formation as an expansive process of social-spatial transformation that is intimately bound up with the production of poverty, inequality, and violence across the globe. In examining how imaginative geographies are employed to discursively bind neoliberalism’s attendant violence to particular places and thereby blame its victims, this vivisection of neoliberalism reveals the concealment of an inherently bloodthirsty character to an ever-mutating process of socio-spatial transformation that simply refuses to die.

It is sometimes argued that the non-therapeutic, non-consensual alteration of children’s genitals should be discussed in two separate ethical discourses: one for girls (in which such alterations should be termed ‘female genital mutilation’ or FGM), and one for boys (in which such alterations should be termed ‘male circumcision’). In this article, I call into question the moral and empirical basis for such a distinction, and argue that all children—whether female, male, or intersex—should be free from having parts of their genitals removed unless there is a pressing medical indication.

"Representations", N. 129, Winter 2015.

The essay analyzes the project of maintaining the body of V. I. Lenin in the Mausoleum in Moscow for the past ninety years, focusing on the unique biological science that developed around this project, and the unexpected political role this body has performed.

Social media practices and technologies are often part of how ethnographic research participants navigate their wider social, material and technological worlds and are equally part of ethnographic practice. This creates the need to consider how emergent forms of social media-driven ethnographic practice might be understood theoretically and methodologically. In this article we respond critically to existing literatures concerning the nature of the internet as an ethnographic site, by suggesting how concepts of routine, movement, and sociality enable us to understand the making of social media ethnography knowledge and places.

If you like the book and wish to make the author happy, print copies are available:

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Thanks to Punctum Books and to Rannís for making this book possible.

People in different cultures have strikingly different construals of the self, of others, and of the interdependence of the 2. These construals can influence, and in many cases determine, the very nature of individual experience, including cognition, emotion, and motivation. Many Asian cultures have distinct conceptions of individuality that insist on the fundamental relatedness of individuals to each other. The emphasis is on attending to others, fitting in, and harmonious interdependence with them. American culture neither assumes nor values such an overt connectedness among individuals. In contrast, individuals seek to maintain their independence from others by attending to the self and by discovering and expressing their unique inner attributes. As proposed herein, these construals are even more powerful than previously imagined. Theories of the self from both psychology and anthropology are integrated to define in detail the difference between a construal of the self as independent and a construal of the self as interdependent. Each of these divergent construals should have a set of specific consequences for cognition, emotion, and motivation; these consequences are proposed and relevant empirical literature is reviewed. Focusing on differences in self-construals enables apparently inconsistent empirical findings to be reconciled, and raises questions about what have been thought to be culture-free aspects of cognition, emotion, and motivation.

Acceptable generalisation and unacceptable history THE OBJECTIVE OF ANTHROPOLOGY, I believe, is to seek a generous, comparative but nevertheless critical understanding of human being and knowing in the one world we all inhabit. The objective of ethnography is to describe the lives of people other than ourselves, with an accuracy and sensitivity honed by detailed observation and prolonged first-hand experience. My thesis is that anthropology and ethnography are endeavours of quite different kinds. This is not to claim that the one is more important than the other, or more honourable. Nor is it to deny that they depend on one another in significant ways. It is simply to assert that they are not the same. Indeed this might seem like a statement of the obvious, and so it would be were it not for the fact that it has become commonplace -at least over the last quarter of a century -for writers in our subject to treat the two as virtually equivalent, exchanging anthropology for ethnography more or less on a whim, as the mood takes them, or even exploiting the supposed synonymy as a stylistic device to avoid verbal repetition. Many colleagues to whom I have informally put the question have told me that in their view there is little if anything to distinguish anthropological from ethnographic work. Most are convinced that ethnography lies at the core of what anthropology is all about. For them, to suggest otherwise seems

The current text locates the anthropological study of roads within the wider context of studies on mobility and modernity. Besides introducing the articles of this special issue of Mobilities on roads and anthropology, this introduction also addresses some of the broader theoretical and epistemological implications of the anthropological perspective on roads, space, time and (im)mobility

Violence is a confounding concept. It frequently defies explanation and lacks an agreed upon definition. Yet geographers are well positioned to bring greater conceptual clarity to violence by thinking through its intersections with space. In setting the tone for this special issue on Violence and Space we highlight some of the key lines of flight that have shaped geographical thinking on violence. While there are a significant number of geographers interested in the question of violence, the field of ‘geographies of violence’ remains an emerging area of research that deserves greater attention and a more rigorous examination. By emphasizing the spatiality of violence, this special issue aims to contribute to a more sustained conversation on the violent geographies that shape our daily lives, our encounters with institutions, and the various structures that configure our social organization. This introduction is but an initial sketch of what we believe needs to be a much larger and unfolding research agenda dedicated to understanding violence from a geographical perspective.

One highly prominent aspect of ISIS’s program of destruction in Syria and Iraq that has come to the media attention recently is their program of cultural heritage destruction that took the form of smashing artifacts in archaeological museums, iconoclastic breaking and bulldozing of archaeological sites, dynamiting of shrines, tombs, and other holy sites of local communities, and burning of libraries and archives. In this paper, I focus on ISIS’s destruction of archaeological heritage. I argue that this destruction can be seen as a form of place-based violence that aims to annihilate the local sense of belonging, and the collective sense of memory among local communities to whom the heritage belongs. Therefore, heritage destruction can be seen as part and parcel of this scorched-earth strategy described above. I also argue that the Islamic State coordinates and choreographs these destructions as mediatic spectacles of violence aimed at objects and sites of heritage, and these spectacles take place as re-enactments or historical performances that are continuously and carefully communicated to us through ISIS’s own image-making and dissemination apparatus that increasingly utilizes the most advanced technologies of visualization and communication. I will also pose questions about the relatively weak responses from the archaeological community around the world that rarely went beyond the stereotypical expression of “dismay” to ISIS’s heritage destruction. At the same time, I will try to answer the why and how of ISIS’s dislike of archaeological heritage in the context of late capitalism.

This paper critically reviews the current status of the concept of distance in human geography in order to argue that recent experimentally-driven work in construal-level theory offers ample opportunities for recasting distance as a key geographical trope. After analysing the four entangled dimensions of distance revealed by construal-level theory (spatial distance; temporal distance; social distance; and hypothetical distance), the paper articulates this research program from experimental psychology with geographical work on non-representational theory, geographical imaginations/imaginative geographies, learning as a geographical process, TimeSpace theorizing, and ontogenetic understandings of space. It is argued that the subjective understanding of distance afforded by construal-level theory can rescue distance from its entrenched association with positivistic geography and spatial analysis. https://doi.org/10.1016/j.geoforum.2016.07.018

The task of studying the impact of social class on physical and mental health involves, among other things, the use of a conceptual toolbox that defines what social class is, establishes how to measure it, and sets criteria that help distinguish it from closely related concepts. One field that has recently witnessed a wealth of theoretical and conceptual research on social class is psychology, but geographers' and sociologists' attitude of diffidence toward this " positivistic " discipline has prevented them from taking advantage of this body of scholarship. This paper aims to highlight some of the most important developments in the psychological study of social class and social mobility that speak to the long-standing concerns of health geographers and sociologists with how social position, perceptions, social comparisons, and class-based identities impact health and well-being.
DOI: https://doi.org/10.1016/j.socscimed.2017.11.037

This report reviews and categorizes the enormous corpus of knowledge produced by American academic and policy institutions about U.S. relations with the Middle East and other Islamic actors in the international arena. The report identifies five epistemic communities – conservatives, neoconservatives, realists, liberals and the left – and analyzes their discourses and policy recommendations. Finally, the policies that these epistemic communities recommended are evaluated and assessed. The author recommends a mixed-paradigmatic approach that will not only make the United States more effective in the Middle East but also underscore its continuing relevance to the security and the stability of the region and the global order.

The paper aims to reveal one integrated global map which points out the major geographical inequalities in providing basic utilities across the countries using multivariate analysis and thematic cartography. Sixteen indicators with global coverage were selected taking into account the waste collection services, sanitation facilities, drinking water sources, energy, electricity, habitat and demographic conditions. Several data are broken down for the total, urban and rural population in order to outline the rural-urban disparities between and within countries. A special focus is given to waste collection coverage, in order to compute a comprehensive global assessment of this key indicator of public health, which is one of the poorest monitored basic utility. The world countries were divided into 10 classes according to the hierarchical cluster analysis. Each class has particular features outlining the gaps between high, middle and low-income countries with direct impact on quality of life, public health, and environment.

The rising number of non-status migrants is one of the central political issues of our time. This essay argues that if we want to understand the political and philosophical importance of this phenomenon, the contributions of Alain Badiou, his militant group L'Organisation politique (OP), and the struggle of the sans-papiers movement in France are absolutely crucial. This is the case because, I will argue, Badiou, the OP, and the sans-papiers created a new kind of migrant justice struggle in the mid-1990s that in many ways remains at the practical and theoretical roots of much of non-status migrant organizing today. However, this essay also argues that Badiou's theoretical and political work with the sans-papiers also needs to be revised and updated in light of certain developments in more recent migrant justice struggles.

Responding to David Harvey’s critique of my paper ‘Why a radical geography must be anarchist’, I once again reiterate the importance of anarchist perspectives in contemporary politics and geographical praxis. In challenging Harvey on the limits to Marx, I urge him to think again about the hidden vanguardism, implied statism, and veiled hierarchy that continue to lurk within the Marxist project, and importantly how these specters constrain both our collective political imagination and the possibilities of radical geography. I am admittedly very critical of Harvey, but I nonetheless refuse to close the door on dialogue between the Black and Red, even in the face of ongoing Marxist ridicule of anarchist politics. Accordingly, I propose an agonistic embrace of a ‘postfraternal’ or ‘postsororal’ politics on the left, where we come to appreciate ongoing conflict as a sign of a healthy leftist milieu. In doing so we can move beyond the misguided idea that all disagreements over strategies, tactics, and organizing methods will ever be resolved. Ultimately, what I have dubbed ‘the condition of postfraternity’ keeps us alert to the continually unfolding possibilities of a thoroughly politicized and forever protean space. By embracing this shifting horizon, not as a static limit to our politics, but as a beautiful enabler of visionary possibilities, the rhizomes of emancipation grow stronger.

Current fossil, genetic, and archeological data indicate that Homo sapiens originated in Africa in the late Middle Pleistocene. By the end of the Late Pleistocene, our species was distributed across every continent except Antarctica, setting the foundations for the subsequent demographic and cultural changes of the Holocene. The intervening processes remain intensely debated and a key theme in hominin evolutionary studies. We review archeological, fossil, environmental, and genetic data to evaluate the current state of knowledge on the dispersal of Homo sapiens out of Africa. The emerging picture of the dispersal process suggests dynamic behavioral variability, complex interactions between populations, and an intricate genetic and cultural legacy. This evolutionary and historical complexity challenges simple narratives and suggests that hybrid models and the testing of explicit hypotheses are required to understand the expansion of Homo sapiens into Eurasia.

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"Pluriverse: A Post-Development Dictionary" is a stimulating collection of over 100 essays on transformative alternatives to the currently dominant processes of globalized development, including its structural roots in modernity, capitalism, state domination, and masculinist values. In the post-development imagination, 'development' would no longer be the organizing principle of social life. The book presents worldviews and practices from around the world in a collective search for an ecologically wise and socially just world. It also offers critical essays on a number of false solutions that those in power are proposing in an attempt to 'greenwash' development. The 120+ contributors to the volume include activists, academics, and practitioners, with a wealth of experience in their respective fields of engagement.

The book focuses on the conceptualisation and practice of radical alternatives to ‘development’. It also challenges mainstream or superficial solutions to global crises, including ‘green economy’ and ‘sustainable development’. What has been missing is a broad transcultural compilation of concrete concepts, worldviews and practices from around the world, challenging the modernist ontology of universalism in favour of a multiplicity of possible worlds. This is what it means to call for a pluriverse.

The book follows the structure of an encyclopedia, with short 1000-word entries for each of the key terms. The entries are written by invited authors. In the list of authors you might recognize Vandana Shiva, Serge Latouche, Wolfgang Sachs, Silvia Federici, Nnimmo Bassey, Gustavo Esteva, Katherine Gibson, Maristella Svampa and many more.

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Publisher: Authors Up Front (self-publishing platform for the creative community; Delhi, India). See: http://authorsupfront.com/

License: Creative Commons

EDITORS

Ashish Kothari is with Kalpavriksh and Vikalp Sangam in India, and co-editor of Alternative Futures: India Unshackled.

Ariel Salleh is an Australian scholar-activist, author of Ecofeminism as Politics and editor of Eco-Sufficiency and Global Justice.

Arturo Escobar teaches at University of North Carolina, and is author of Encountering Development.

Federico Demaria is with Autonomous University of Barcelona, and co-editor of Degrowth: A Vocubalary for a New Era.

Alberto Acosta is an Ecuadorian economist and activist, and former President of the Constituent Assembly of Ecuador.

Textile crafts, and weaving in particular, have contributed much to the overall development of technology. Looms were invented in the Neolithic and represent the first ‘machines’ of human history. Essential goods for daily use, especially clothing, as well as utilitarian textiles, ostentatious objects for display and luxury items were produced with this craft.
Textiles were valuable, as can be inferred from the recycling of fabrics. Worn out garments were used as binders, packaging and even as a dressing material in prehistoric times. Clothing, however, not only offered protection against the elements – even in prehistoric times textiles and jewellery were more than just simply means to dress – they are an essential feature of every culture. In the past as well as today, clothing represents an important non-verbal means of communication and conveys aspects of identity about the wearer such as age, gender, social status and group memberships.
This book is dedicated to historians, costume designers, archaeologists, and anyone interested in handcraft and artisanship. The temporal and geographical scope of this investigation is the Neolithic to Late Iron Age of Central Europe, which is the period before the introduction of writing. The book ends with the Roman occupation in Central Europe. Austrian finds and sites as well as those of neighbouring countries are the primary focus.

The main aim of the present study was to find out the effects of depression on students' academic performance. The proposed study was descriptive in nature. The target population of the study was comprised of all Govt. Colleges Women of city Rawalpindi, Pakistan. Students studying in second year class were selected through simple random sampling technique. Two questionnaires were used for data collection. Depression Screening Test by Ivan Goldberg was used for measuring the level of depression and to find out the effects of depression on student’s academic performance “Academic Performance Rating Scale” (APRS) for teachers was administered to take teachers’ responses about students and students academic record was taken out from respective institutions. Data was analyzed by using Chi-Square and paired sample t test. The result showed that there is negative effect of depression on student’s academic performance whereas there is a significance difference between the academic performance of the students having low, medium and high level depression.

The study of material culture is concerned with the relationship between persons and things in the past and in the present, in urban and industrialized and in small-scale societies across the globe. The Handbook of Material Culture provides a critical survey of the theories, concepts, intellectual debates, substantive domains and traditions of study characterizing the analysis of things. It is cutting-edge: rather than simply reviewing the field as it currently exists. It also attempts to chart the future: the manner in which material culture studies may be extended and developed.

The Anthropology of Globalization provides an ethnographic introduction to the world of flows and interconnections. It is concerned with tracking the paths taken by the various cultural flows that crisscross the globe, as well as with exploring the experiences of people as more of their everyday lives become contingent on globally extensive social relations. The volume, in other words, simultaneously focuses on the large-scale processes through which the globe is becoming increasingly interconnected and on the ways people around the world – from African and Asia to the Caribbean and North America – mediate these processes in culturally specific ways. The Anthropology of Globalization is concerned, in short, with highlighting the conjunctural and situated character of globalization.

'Were there Vikings in Finland?’ Fibula, Fabula, Fact – The Viking Age in Finland is intended to provide essential foundations for approaching the Viking Age in Finland. The volume consists of a general introduction followed by nineteen chapters and a closing discussion. The nineteen chapters are oriented to provide introductions to the sources, methods and perspectives of diverse disciplines. Discussions are presented from fields including archaeology, folklore studies, genetics, geopolitics, historiography, language history, linguistics, palaeobotany, semiotics and toponymy. Each chapter is intended to help open the resources and the history of discourse of the particular discipline in a way that will be accessible to specialists from other fields, specialists from outside Finland, and also to non-specialist readers and students who may be more generally interested in the topic.

Through imaginative geographies that erase the interconnectedness of the places where violence occurs, the notion that violence is 'irrational' marks particular cultures as ‘other’. Neoliberalism exploits such imaginative geographies in constructing itself as the sole providence of nonviolence and the lone bearer of reason. Proceeding as a ‘civilizing’ project, neoliberalism positions the market as salvationary to putatively ‘irrational’ and ‘violent’ peoples. This theology of neoliberalism produces a discourse that binds violence in place. But while violence sits in places in terms of the way in which we perceive its manifestation as a localized and embodied experience, this very idea is challenged when place is reconsidered as a relational assemblage. What this re-theorization does is open up the supposed fixity, separation, and immutability of place to instead recognize it as always co-constituted by, mediated through, and integrated within the wider experiences of space. Such a radical rethinking of place fundamentally transforms the way we understand violence. No longer confined to its material expression as an isolated and localized event, violence can more appropriately be understood as an unfolding process, derived from the broader geographical phenomena and temporal patterns of the social world.

This is an essay about the connections between the passage of time and the condition of archaeological knowledge. It revisits Tim Ingold’s 1993 paper ‘The Temporality of the Landscape’, considering its relationship with the phenomenological and interpretive archaeologies of the 1990s and what we learn from it today. Engaged not so much in an ‘ontological turn’ as in a kind of archival return, the essay compares Ingold’s discussion of Bruegel’s painting The Harvesters (1565) with an archaeological photograph from 1993. A discussion of the after-effects of performance follows, and four theses about temporality, landscape, modernity and revisiting are put forward: 1) The passage of time transforms archaeological knowledge; 2) Archaeological knowledge transforms the passage of time; 3) An archaeological landscape is an object that is known through remapping; 4) Archaeological knowledge is what we leave behind. The essay concludes that archaeology is best understood not as the study of the temporality of the landscape, as Ingold had argued, but as the study of the temporality of the landscape revisited.

Parent are important personality and has great influence in child life. They have active role in child life. Parent have unique attitude, behavior, believe, values and family background and these characteristics varies from parent to parent. Parent in this world behave in different way for rearing their children. Specific attitudes and behaviors which parent show are parenting style and these styles have importance in child life. This article focuses on review of three parenting style presented by Baumrind and their influence on child education and psychological well being. After reviewing literature authors come to know about positive influence of Authoritative parenting style in life domain of child. Review of research literature suggests that Authoritative parenting style can promote through training and media campaign.

Osmanlı İmparatorluğunu ve Türkiye`yi yaklaşık iki asırdır Mason Bektâşilerin kurduğu derin örgütler yönetiyor. Masonik Bektâşi yapının geçmişte kullandığı İttihat ve Terakki geleneği Ergenekon ile bugün ortaya çıkmış gözüküyor. Mason Bektâşilik ve Geleneksel Bektâşilik arasında ki savaşta 1997de yol ayrımına gelindi. Bu savaşın sonuçları ise en fazla Masonik Bektâşilikten kurtulmaya çalışan Alevileri etkileyecektir. Encümen-i Daniş laik bir Mason Bektâşi tarikatı mı, yoksa derin devletin Büyük Devlet Jürisi mi? Bir asırdır Türk Silahlı kuvvetlerine, bürokrasiye, yargıya yerleşen, Türkderin devleti Ergenekonun gerçek sahipleri Mason Bektâşiler mi? Mason Bektâşiler elit Bektâşiliği neden savunuyor ve Anadolu Aleviliğinden kendilerini ayrı görüyorlar? Sabataycıların, Masonlukla Bektâşiliği mezcederken kullandıkları Hurufilik ile Kabala arasındaki ilişki nedir? Alisiz Aleviliği neden icat ettiler, Aleviliği İslam dışına çıkarma gayretleri başarıya ulaşabilir mi? Bektâşiler ve Alevilerin çoğu neden solcu Kemalist`tir veya kendilerini Kemalist olarak tanımlıyorlar? Yabancı istihbaratlar, Masonik Bektâşilerle birlikte Alevi sorununu provoke mi edecekler?

This volume provides a critical perspective on the meaning and significance of modernity – one of the more significant areas of anthropological inquiry. The purposes of the book are especially (1) to introduce students and scholars to the growing and exciting body of anthropological literature on modernity; (2) to introduce readers to Foucauldian inspired anthropologies, thus demonstrating the pertinence of Foucault for contemporary anthropological study; and (3) to highlight the importance of ethnographic approaches for Foucauldian scholarship and for the study of modernity.

This book, published only online, explores further the entanglements between humans and things. It contains theoretical and methodological developments including a redefinition of human-thing entanglement and the application of formal network analysis. The book also contains a series of case-studies regarding the formation of settled life in the Middle East, the adoption of agriculture, and the study of power and poverty, creativity and religion. The book ends with a critical dialogue regarding the issues raised by studies of entanglement.