Social and Cultural Anthropology

In this paper, we discuss continuities in rock art preserving long-term visual histories in the Eastern Vindhyan Hills of Mirzapur and Sonbhadra Districts of southern Uttar Pradesh. Following this argument, we also try to explicate the probable causes of symbolic historical narratives, from the Mesolithic until the nineteenth century, in the Vindhyan highlands. It is thought that "prehistoric" groups had memory but no sense of history, but the past was depicted, curated, and storied panels continued from prehistory to the present, on the mountainous peripheries of the Ganges Valley. Symbolic skills for depiction, in various media, were also passed down through several generations of escarpment dwelling. We treat rock drawings and paintings therefore as a social self-reflexive record of "the past within the past", by connecting visual representation with cognition and memory. In the documentation presented, we refer to the local ethnography of traditional pastoral and agricultural groups with notable symbolic behaviour. Among these plateau groups, symbolic depiction was a cultural response to environmental change and, much later, early historic urbanization in adjoining valleys. Notable urban demands upon indigenous raw material resources and labour led to representations in which nonindigenous people were also drawn and painted. We conclude that rock paintings were adjunct to oral tradition and were a form of inclusive "cultural cognition".

Στο 5ο επεισόδιο του Πυρήνα εστιάζουμε σε μια μυθολογική, λαογραφική, ανθρωπολογική, αλλά και ψυχολογική προσέγγιση των εθίμων της Αποκριάς στ’ Απεράθου της Νάξου. Θα μιλήσουμε σε χρόνο παρελθόντα, αλλά και ενεστώτα. Και αυτό, γιατί κάποια από αυτά τα λαϊκά δρώμενα έχουν εγκαταλειφθεί εντελώς ή άλλα έχουν αλλάξει μορφή και λειτουργία, σε μικρό ή μεγαλύτερο βαθμό. Και αυτό ασφαλώς και είναι εύλογο, καθώς τα καρναβαλικά δρώμενα σε κάθε περίπτωση αντικατοπτρίζουν τους μετασχηματισμούς της ίδιας της κοινότητας. Και όσο αλλάζει η κοινότητα, τόσο θα αλλάζουν και οι πρακτικές της. Δεν θα συζητήσουμε, βέβαια, γι’ αυτό το ζήτημα στην παρούσα φάση, παρόλο που είναι καίριο και αφορά όλες τις όψεις του πολιτισμού. Στόχος μας είναι να φωτίσουμε τα παλιά σύμβολα, τις λαϊκές αντιλήψεις και πρακτικές, και κυρίως τις κοινωνικές τους αναπαραστάσεις, όπως είναι αφομοιωμένες στο συλλογικό ασυνείδητο του τόπου, ακόμα κι αν υφίστανται μετασχηματισμούς.

Έρευνα – Παρουσίαση – Παραγωγή: Μαρία Ξεφτέρη & Νίκος Βερύκοκκος
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YouTube: https://youtu.be/npqMc876_no?si=l7E0iHxZ6lA2qDCG
Spotify: https://open.spotify.com/episode/2iJggumZReqmlT5WJwo8YQ?si=c213468fa5a44ac7
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Πηγές επεισοδίου
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Γιαννούλης, Γ. (2009). Απεράθου (1900-1950). Η ποιητική γλώσσα ως αγωγή πολιτισμού. Αθήνα: Εκδόσεις Graphopress.
Δεουδέ, Α. (2017). Η βοτανική στην απεραθίτικη ντοπιολαλιά. Στο: Πρακτικά του Ε΄ Πανελλήνιου Επιστημονικού Συνεδρίου «Η Νάξος διά μέσου των αιώνων» (Απεράθου Νάξου, 31 Αυγούστου – 2 Σεπτεμβρίου 2013). Αθήνα-Νάξος: Δήμος Νάξου και Μικρών Κυκλάδων, 855-866.
Ζευγώλης, Τ. (1962). Αντίλαλοι από τα τραγούδια της Νάξου. Αθήναι.
Ζευγώλης, Τ. (1985). Έθιμα που… φεύγουν. Η παλιά αποκρηά στην Απείρανθο της Νάξου. Στο: Ν. Κεφαλληνιάδης (επιμ.), Η Απείρανθος (Ιστορία – Μνημεία – Λαογραφία). Αθήνα: Έκδοση ΠΛΟΑ (Πολιτιστικού Λαογραφικού Ομίλου Απειράνθου), 412-414.
Κοραής, Α. (1832). Άτακτα, τόμ. τέταρτος, μέρος πρώτον, αλφάβητον δεύτερον Α-Π. Εν Παρισίοις: Εκ της Τυπογραφίας Κ. Εβεράρτου.
Κουκουλές, Φ. (1955). Αι απόκρεως και αι μεταμφιέσεις εις το Βυζάντιον. Στο: Βυζαντινών βίος και πολιτισμός, τόμ. ς΄. Αθήνα: Εκδόσεις Παπαζήση, 155-158.
Μουτζάλη, Α. (2009). Καρναβάλι και λαϊκό γέλιο. Αρχαιολογία και Τέχνες, τχ. 113 (Δεκέμβριος 2009), 20-26.
Μπαρδάνης, Μ. (1985α). Οι Κουδουνάτοι Μοσκάροι. Στο: Ν. Κεφαλληνιάδης (επιμ.), Η Απείρανθος (Ιστορία – Μνημεία – Λαογραφία). Αθήνα: Έκδοση ΠΛΟΑ (Πολιτιστικού Λαογραφικού Ομίλου Απειράνθου), 415.
Μπαρδάνης, Μ. (1985β). Οι κουδουνάτοι μοσκάροι στ’ Απειράθου τσ’ Αξιάς. Στο: Ν. Κεφαλληνιάδης (επιμ.), Η Απείρανθος (Ιστορία – Μνημεία – Λαογραφία). Αθήνα: Έκδοση ΠΛΟΑ (Πολιτιστικού Λαογραφικού Ομίλου Απειράνθου), 416-417.
Νιτσιάκος, Β. (2003). Χτίζοντας το χώρο και το χρόνο. Αθήνα: Εκδόσεις Οδυσσέας.
Οικονομίδης, Δ. (1953). Ο Διόνυσος και η άμπελος εν Νάξω κατά τας αρχαίας και νεωτέρας παραδόσεις. Extrait des Mélanges offerts à Octave et Melpo Merlier. Αθήναι, 1-19.
Οικονομίδης, Δ. (1989). Η σόμπα των κουδουνάτων. Ναξιακά, τχ. 24-25 (Ιανουάριος-Δεκέμβριος 1989), 6-7.
Οικονομίδης, Δ. (1998). Αποκριάτικα έθιμα: Οι Κουδουνάτοι. Στο: Εθνολογικά – Λαογραφικά, τόμ. Β΄. Αθήνα: Σύλλογος προς Διάδοσιν Ωφελίμων Βιβλίων, 45-53.
Οικονομίδης, Δ. (2001). Οι «σκοποί» των ναξιακών δημοτικών τραγουδιών. Ναξιακά, τχ. 1(39), Β΄ Περίοδος, 5-13.
Οικονομίδης, Δ. (2008). Αι εν Απειράνθω Νάξου μεταμφιέσεις των Απόκρεων (Οι Κουδουνάτοι). Πολιτιστικός Οργανισμός Απεράθου Νάξου (ΠΟΑΝ) – Λαογραφικό Μουσείο.
Πούχνερ, Β. (1989). Λαϊκό θέατρο στην Ελλάδα και τα Βαλκάνια. Αθήνα: Εκδόσεις Πατάκη.
Πρωτοπαπαδάκη, Ε. (1994), Το ψυχολογικό υπόβαθρο των αποκριάτικων μεταμφιέσεων. Στο: Πρακτικά του Α΄ Πανελληνίου Συνεδρίου με θέμα «Η Νάξος δια μέσου των αιώνων» (Φιλώτι, 3-6 Σεπτεμβρίου 1992), 1013-1019.
Σφυρόερας, Ν. (1939). Οι απόκριες στ’ Απεράθου. Ναξιακόν Μέλλον, φ. 50 (15.2.1939), 2.

Resumen Este artículo plantea una aproximación a la racionalidad-sensibilidad de la nación indígena Shipibo-Konibo, de la Amazonía peruana, a partir de la traducción de dos poemas-cantos y se analiza la aproximación metodológica que guía el proceso, explicando los motivos de la selección léxica para dar cuenta del campo racional-afectivo de la poética amerindia de la artista plástica, poeta e investigadora Chonon Bensho. Para ello, primero se discute la condición del paso de una lengua oral indígena amazónica a la escritura alfabética. Luego, se analizan el establecimiento del alfabeto y las posturas ideológicas que lo impulsan. A continuación, se da cuenta de los elementos que en una traducción/traslación del shipibo deben considerarse para que el texto meta exprese las ontologías, epistemologías e inclinaciones estéticas de esta lengua. Asimismo, se explica por qué el procedimiento adecuado consistiría en una traducción poética.

Στο 1ο επεισόδιο του Πυρήνα παρουσιάζουμε ένα μέρος από την υπό δημοσίευση έρευνά μας για ένα τραγούδι το οποίο έχει ιδιαίτερο ενδιαφέρον, το ‘Χραμάκι απεραθίτικο’. Προσεγγίζουμε τα κοινωνικοϊστορικά του συμφραζόμενα και παρακολουθούμε την προθετικότητα των δημιουργών του, την πορεία δημιουργίας των στίχων, τη μελοποίηση και την προσαρμογή του στο ναξιώτικο μουσικό ιδίωμα, καθώς και την προβολή και την πρόσληψή του από τους Ναξιώτες. Καταγράφουμε τις στιχουργικές του παραλλαγές, τις εκτελεστικές μουσικές του εκδοχές, αλλά και την πορεία αποφόρτισης του περιεχομένου του από τις κατοχικές του συνδηλώσεις. Το προσεγγίζουμε ως ένα ενδεικτικό παράδειγμα ενδοναξιακής αντιπαράθεσης, αλλά και ως μια ρητή δήλωση των προθέσεων των δημιουργών του να αποτελέσει ένα απελευθερωτικό ναξιακό τραγούδι. Τέλος, παρουσιάζουμε ενδεικτικές ηχογραφήσεις του τραγουδιού όπως έχουν καταγραφεί σε έρευνες, στο ραδιόφωνο και τη δισκογραφία.

Έρευνα – Επιμέλεια – Παρουσίαση – Παραγωγή: Μαρία Ξεφτέρη & Νίκος Βερύκοκκος
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Youtube: https://youtu.be/-DdkJ0xXokE?si=6InE3K_n60szpJ-K
Spotify: https://open.spotify.com/episode/4gON9kuGJS5yeMIsiejIGJ?si=3a28b20d90054827
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Ενδεικτική βιβλιογραφία
Αρχοντάκης, Μ. & Γιαννούλης, Γ. (2001). Ποίηση χαραγμένη στην πέτρα. Κοινωνική μνήμη και ποιητική με θέμα το σμυρίγλι από τ’ Απεράθου και την Κόρωνο της Νάξου. Αθήνα: Ατραπός.
Βελώνη, Ε. (2017). «Ο λιμός της Κατοχής στο Σκαδό (1941-1942). Η ζωή και οι θάνατοι». Στο: Ε. Βελώνη κ.ά. (επιμ.), Ναξιακά – Επετηρίδα Ομοσπονδίας Ναξιακών Συλλόγων, τ. 7/2017. Αθήνα: Ομοσπονδία Ναξιακών Συλλόγων – Εκδόσεις Graphopress, 21-31.
Γιαννούλης, Γ. (2009). Απεράθου [1900-1950]. Η ποιητική γλώσσα ως αγωγή πολιτισμού. Αθήνα: Εκδόσεις Graphopress.
Γρατσίας, Μ. (1989). «Χραμάκι Απεραθίτικο». Τ’ Απεράθου 66 (Σεπτ.-Οκτ. 1989), 7-9.
Δεουδέ, Τ. (2017). «Ξαναστρώνοντας το «Απεραθίτικο Χραμάκι». Στο: Ε. Βελώνη κ.ά. (επιμ.), Ναξιακά – Επετηρίδα Ομοσπονδίας Ναξιακών Συλλόγων, τ. 7/2017. Αθήνα: Ομοσπονδία Ναξιακών Συλλόγων – Εκδόσεις Graphopress, 32-37.
Δημητροκάλλη, Σ. (1945). «Πάλι… το χραμάκι. Η άλλη άποψη». Ναξιακά Νέα 3, έτος Α΄ (25.3.1945).
Ζευγώλης, Γ. (2000). «Το απεραθίτικο δημοτικό τραγούδι». Στο: Σκοποί και τραγούδια από την Απείρανθο της Νάξου (CD). Αθήνα: Απεραθίτικος Σύλλογος Νάξου.
Μαντζουράνης, Κ. (1945). «Χραμάκι απεραθίτικο». Ναξιακά Νέα 1, έτος Α΄ (25.2.1945).
Μανωλάς, Γ. & Παπακωνσταντής, Ι. (υπό δημοσίευση). «Κορωνιδιάτες – Θύματα της Κατοχής». Στο: Λ. Θεόφιλος κ.ά. (επιμ.), Πρακτικά του Ζ΄ Πανελλήνιου Συνεδρίου «Η Νάξος διά μέσου των αιώνων» (Δαμαριώνας Νάξου, 2-5 Νοεμβρίου 2023). Νάξος: Δήμος Νάξου και Μικρών Κυκλάδων.
Σέργης, Μ. (2005). Ακληρήματα. Οι αλληλοσατιρισμοί ως όψεις της ετερότητας στην αρχαία και τη νεότερη Ελλάδα. Αθήνα: Εκδόσεις Αντώνη Αναγνώστου.
Χουζούρης, Γ. (1997). Λαϊκή ποίηση για την Κόρωνο Νάξου και την ιστορία της. Αθήνα: Σύλλογος Κορωνιδιατών Νάξου.

Police, Provocation, Politics is a vital contribution to the anthropology of violence, surveillance studies, and Middle Eastern politics. By situating Turkey’s internal security practices within global counterinsurgency strategies, Yonucu provides a nuanced understanding of how states maintain power through both overt repression and covert manipulation. This book is essential for scholars of political science, urban studies, and human rights, offering a compelling lens through which to view the complex interplay between state power and grassroots resistance.

lusófona. Como vimos dizendo, o desafio é mostrar continuidades e rupturas; histórias comuns e separadas; historicidades afinadas, mas também dissonantes. O panorama é, pois, alvissareiro contanto que crítico e reflexivo e em processo contínuo de feitura e reelaboração.

For the Buryats, the concept of the motherland is not abstract but filled with concrete content, the main components of which are the natural elements of the ancestral territory: an ancestral mountain, a river or lake, fields
and meadows, forests, individual groves, trees, and stones. These objects also include springs. The relevance of
the work arises from the insufficient research into the cult of water in the Buryat tradition in general and mineral
springs in particular. The aim of the article is to examine the features of the existence of the water cult and
the place of mineral springs in the tradition of the Cis-Baikal Buryats living north of Lake Baikal. The study’s objectives included examining the image of water sources, their status, and their functions in the tradition of the CisBaikal Buryats. The sources of the study were historical and ethnographic, folklore materials, and materials from
the author’s field research. A comparative historical method was used in the study, which helps identify commonalities in understanding and appreciating natural phenomena in the culture of the Turkic-Mongolian peoples.
The study suggests that the Cis-Baikal Buryats retained ideas about “living” water – the water of some springs
and lakes was associated with it. However, the cult of healing springs, the Arshans, did not develop in the CisBaikal Buryat tradition for several reasons: 1. The generic status of a water source, which determines the relevance of ideas about the territorial boundaries of the effectiveness of its therapeutic effect. 2. Spring water acquired
magical healing properties in the process of ritual transformation with the active participation of a shaman. Such
water could cure any disease. In this regard, the classification of mineral springs according to their medicinal
properties may not have been relevant. 3. Moreover, in Transbaikalia, much of the work on the popularization of
arshans, including their discovery and the determination of the medicinal properties of water, was done by
the Buddhist church, whose influence did not extend to Cis-Baikal

Between the end of the 19th century and the first decades of the 20th, almost the only thing that united the Spanish right-wing was their animosity towards the entire left. Apart from that, they had many differences. One of them was their conception of Spain’s Islamic past

Based on ethnographic documentation of the Yupik - Chukchi seashore settlement New Chaplino, Providensky district, Chukotka, it is elucidated how the particular forms of brotherhood, originally embedded in the local kinship system and the institute of “a hunting crew”, have further evolved in the Soviet and, in particular, in the post-Soviet state regimes. The ethnographic parallel cases – oral memories on the resettlement campaign of 1958-9, hunting industrialization in 1970s and the village overhaul at the beginning of 2000s; original indigenous dance dedicated to the WWII front and the local participation in the Vechnyj polk parade in the recent years; and the shift in the perspectives on manhood and masculinity in the 1990s and in the present times – serve as examples of the entanglements of privatised violence with that of state institutions. Although the state policies were not always imposed in a top-to-bottom authoritative fashion, I aim to show what impact they had on the ways the state power entered the kin or the families. One obvious example are various fraternal metaphors used in the informal settings. In fact, they are the ways how the state manages local spaces of resistance and collaboration. Another example are the symbolic actions as metonymia for local masculinity that are always called upon to compensate the “presence of absence” (Derrida, 1986:9) with tireless symbolic work of reproduction existing signs and iconic actions (Oushakine, 2002: 21). The affinity towards machinery, physical strength, service to the state etc. correspond with the expectations of both the state and the kin. Emancipation from any domination is thus viewed primarily as a betrayal of such kinship obligations. Hence, on the individual’s decision-making, the shift from the four-wheeler to the tank, power to violence, and service to combat may not seem perplexing.

Thanks go out to my family and all the other SIT vazaha on the program for friendship and support, Roland Pritchett, Hanta, and Rivo for taxibroussing tents, endless snacks, and all the other academic and personal "logistics" that made my semester abroad as well as an independent study possible. My gratitude as well goes to the park administrators with Ankarafantsika National Park, Kirindy Reserve, and Durrell Wildlife Conservation Trust for giving me the opportunity to conduct fieldwork among their neighbors; equally I would like to thank the inhabitants of Ambarindahy, Ambalambakising, and Kirindy for their patience and overwhelming hospitality. Stateside, I would like to thank Kevin Boeri and Anna Hardin for staying up late, Landy Kus for additional translations, and Dr. Arjun Guneratne for helping me shape my research into a wellsupported and readable argument. Finally, I would like to express my gratitude to the Gerdes Family-fieldwork begins with the first person that believes you. I would like to dedicate the following pages to Joelle Fabienne for being an incredible host sister, translator, and friend-this project couldn't have existed without her.

Thanks go out to my family and all the other SIT vazaha on the program for friendship and support, Roland Pritchett, Hanta, and Rivo for taxibroussing tents, endless snacks, and all the other academic and personal "logistics" that made my semester abroad as well as an independent study possible. My gratitude as well goes to the park administrators with Ankarafantsika National Park, Kirindy Reserve, and Durrell Wildlife Conservation Trust for giving me the opportunity to conduct fieldwork among their neighbors; equally I would like to thank the inhabitants of Ambarindahy, Ambalambakising, and Kirindy for their patience and overwhelming hospitality. Stateside, I would like to thank Kevin Boeri and Anna Hardin for staying up late, Landy Kus for additional translations, and Dr. Arjun Guneratne for helping me shape my research into a wellsupported and readable argument. Finally, I would like to express my gratitude to the Gerdes Family-fieldwork begins with the first person that believes you. I would like to dedicate the following pages to Joelle Fabienne for being an incredible host sister, translator, and friend-this project couldn't have existed without her.

Aufseiten der nichtjüdischen Mehrheitsgesellschaft lässt sich in der jüngsten Vergangenheit ein Wahrnehmungswandel beobachten, der Jüdinnen*Juden zu begehrten Exot*innen zu commodity values macht, die städtischen Räumen (wieder) einen besonderen Wert geben, da das jüdische (materielle) Erbe zu einer kulturpolitischen Ressource geworden ist: Jüdische Räume, ohne und mit) Jüdinnen*Juden, erfahren damit eine Aufwertung und eine materielle Wertsteigerung. Der Beitrag untersucht diese Entwicklungen, in dem er in Anlehnung an Pierre Bourdieus Begriff des symbolischen Kapitals die Intersektion von symbolisch israelischem und symbolisch jüdischem Kapital in den Blick nimmt und diese mit dem Konzept der kreativen Klasse  des Urbanisten Richard Florida verknüpft. Der Soziologe Pierre Bourdieu (1987) hatte symbolisches Kapital als relational definiert: Es müsse, so argumentierte er, (an)erkannt werden, um zu ökonomischem und kulturellem Kapital zu werden. Dies heißt im Umkehrschluss, dass das symbolische Kapital begehrt werden muss – und wie ersichtlich, sind Jüdinnen*Juden im deutschen Diskurs begehrt, sei es als Geschenke, wie Politiker*innen nicht müde werden zu betonen, als Merkmal einer wiedergewonnenen Diversität oder als philosemitische Fantasie. Besonders hervorgestellt werden in diesem Zusammenhang jüdische Israeli*nnen, die gerade nach Berlin oder gerade nach Deutschland migrieren und die das symbolische jüdische und israelische Kapital vereinen.

From an analysis of the theological roots of the Artificial Intelligence problem—a scientific and technological field that can be seen both as an extreme product of Western rationality and as a flagship of a certain development model—this thesis proposes an investigation into how this issue might be redefined when introduced into a context where the ordering of the world differs considerably, and where the theological dissolves into the political: China.

El objetivo de este artículo es analizar, a la luz de una antropología de los medios de comunicación en conjunción con una crítica de la cultura inspirada en el psicoanálisis y su clínica, un conjunto de productos cinematográficos y televisivos que ponen en escena algunas de las mutaciones culturales que impactan nuestra contemporaneidad. La revolución digital y las redefiniciones de las identidades de género, las diferencias generacionales y las relaciones interétnicas e interraciales, son objeto de reflexión a través de películas y series que versan sobre estos fenómenos y nos revelan los cambios profundos en las figuras de la subjetividad producto del capitalismo tardío.

This paper explores the intellectual and the biographical relationship between Georg Simmel (1858-1918) and Max Scheler (1874-1928). This topic has been examined through correspondences, direct and indirect references, as well as investigations in the Munich Archive (Bayersiche Staatsbibliothek -BSB). Simmel and Scheler lived in Berlin in the early twentieth century, so they shared the German Jahrhundertwende "Zeitgeist" and many fascinations, anxieties, hopes, and feelings. Scheler was Simmel's pupil (Berliner Humboldt Universität) in 1895, but they were destined to meet again and again. Simmel attended some of Scheler's lectures as he searched for his theoretical path. Their roots of reciprocal influence also spanned many indirect interests and they developed personal acquaintance. There are many similarities and affinities in Simmel's and Scheler's work, that behind the reciprocal effect of their respective intellectual work hide an undeniable and unavoidable ambivalence. They converge on many topics (the cultural and moral analysis of values, the rediscovery of "emotional" issues in the foundation of social and cultural theory, the historical and anthropological interests, etc.), even though their respective philosophical and sociological findings were quite different. Scheler's "essentialist" position, in opposition to some Simmelian "functionalism" (i.e. relationalism), does not detract from the mighty importance of Simmel's unique approach, which brought a breath of novelty to both philosophical and sociological fields through its eclectic and innovative inquiry into modernity and from Scheler's new phenomenological * I am very grateful to Prof.

This course aims to introduce students to core concepts in the field of sociocultural anthropology. That means seeing politics, economics, religion, migration, and kinship through theories and ethnographies that are unique to the discipline. Together, we'll explore genders, "race," class, and age, and other ways of differentiating and stratifying human societies. We'll critique evolutionary concepts of "civilization" and "modernity," question "nations," problematize "private property," and critique the objectification of "nature." We'll also think about personhood and bodies by listening to different voices from around the Earth. Learning objectives: to strengthen and expand upon students' growing familiarity with sociocultural anthropology, including its theories, methods, and insights. The course also hopes to augment student skills in critical thinking, reading, and writing.

1888 yılında Selanik'in Ustrumca Kasabasında doğan Ali Rıza (Yalgın-Yalman) 1960 yılında Eskişehir'de hayata gözlerini yummuştur. Anadolu'nun güneyinde öğretmen, Milli Eğitim Müfettişi ve Müze müdürlükleri gibi çeşitli görevlerde bulunan Yalgın Anadolu'nun Toroslardaki yaşayan Türkmenler üzerine çalışmalarını yoğunlaşmıştır. Göksu ile Fırat nehirleri arasında bulunan Orta Torosların Bulgar ve Aladağlar üzerinde yoğunluk kazanan bu çalışması bölgedeki Türkmenlerin sosyal, kültürel ve ekonomik yapılarını geniş kapsamlı bir şekilde ele almaktadır. Yapmış olduğu saha çalışmalarında Türk dönemi çalışmalarının yanında eski Anadolu uygarlıkları üzerinde de gözlemleri ve değerlendirmeleri olmuştur. Anadolu'nun güneyindeki Türkmenlerin boy, soy, aşiret ve cemaat yapıları üzerine yaptığı analitik değerlendirmeler; yer adları, efsaneleri, destanları, türküleri, giyim kuşamları, müzik ve eğlence aletleri, günlük yaşamda kullandıkları eşyaları, mutfak eşyaları, halk hekimliği gibi pek çok konuda gözlemler yapmıştır. Başta Karacaoğlan ve Dadaloğlu gibi halk ozanlarının tespiti ve tanıtılmasında öncülük yapmıştır. Anadolu'da henüz sanayileşmenin görülmediği, sosyo-kültürel yapının dejenere olmadığı bir dönemde, bir kültürün doğum, düğün ve ölüm üç önemli aşamasını ele alan çalışmaları değişen kültür dünyamızın başlıca değişmez nirengilerini oluşturmaktadır.

A critical attention to religious sounds can respond to the call for a sonic
turn in the study of religions, while also contributing to a trajectory for
the interdisciplinary study of sound to grow out of its secularist and
ethnocentric paradigms. After defining the key concepts and intellectual interventions of the book, this introduction offers a summary of the
chapters, elucidating how they contribute to an acoustemology of the
post-secular rooted in Asia as method. Then, it presents cross-cutting
themes—senses, media, and power—and discusses religious sounds as
inextricably connected with synesthetic bodily experiences and with
configurations of space, while being always mediated and enmeshed with
power structures. The final section links the rich and diverse empirical data
of the chapters with broader debates in the study of religion and sound.

В статье исследуются данные о некоем английском пароходе «Апен», на котором, как сообщалось в ряде японских и русских источников, в 1880 г. во Владивосток из Японии прибыл представитель Внешнеторговой компании (貿易商會) Маэда Матахэй (前田又平) для открытия в городе филиала фирмы. В ходе исследования показывается, что парохода с таким названием никогда не существовало, а также называется первоначальный источник этой ошибки. На основе целого ряда отечественных и зарубежных источников, включая архивный и газетный материал, восстанавливается история реального парохода “Appin” (Аппин) и связанных с ним компаний, людей и событий.

Bushmakin, Vadim and Viacheslav Zaytsev. The Case of the Steamer “Apen”: [Uncovering Details of Primorsky Krai’s History in the Late 19th Century]

The article examines records concerning the so-called English steamship “Apen,” which, according to several Japanese and Russian sources, brought Maeda Matahei (前田又平), a representative of the Foreign Trade Company (貿易商會), from Japan to Vladivostok in 1880 to establish a branch of the firm in the city. The study demonstrates that no steamship by this name ever existed and identifies the original source of this error. Drawing on a wide range of Russian and foreign sources, including archival documents and newspaper materials, the article reconstructs the history of the actual steamship “Appin” and the associated companies, individuals, and events.

Los salones de entrenamiento de artes marciales originarias del este asiático suelen ser "repositorios iconográficos" vinculados a las propias artes, a la cultura o a la religiosidad de los países de origen. También son espacios disciplinarios, de rituales que, en casos de trasplantación, pueden ser resignificados, "dialogados" y transformados. En este artículo, los autores buscan investigar un conjunto iconográfico y un ritual asociados a los salones de entrenamiento del llamado Sistema Sino-Brasileño de Kung-Fu, uno de los sistemas más importantes de difusión marcial china en Brasil. Para ello, realizan una investigación teórica y un trabajo de campo con 13 profesores de Brasil, Argentina y Estados Unidos. El enfoque de la investigación es la significación-religiosa o node estos elementos: qué son y cómo son percibidos en un contexto cultural (el de la marcialidad china en entornos de trasplantación) en el que la religión desempeña un papel secundario.
Palabras clave: Arte marcial china. Religiones chinas. Religiosidad popular. Trasplantación. Religiosidad fragmentaria.

m uma conversa com um colega e amigo franco-brasileiro, foram-me explicitados alguns aspectos antropológicos relevantes a respeito dos problemas que buscarei discutir ao longo deste artigo. Havia poucos meses de meu retorno ao Brasil após um longo estágio doutoral na França, e esse amigo, que conheci durante minha estadia no exterior, viera realizar sua pesquisa de campo sobre o aborto no Brasil. Marcamos um chope no Rio. Conversa vai, conversa vem, indaguei-lhe acerca de sua pesquisa. Ele falou das entrevistas marcadas, de leituras, impressões. Detivemos a discussão, em

Secondo una leggenda calabrese, Re Carnevale, sovrano forte e potente, governava un vasto regno con saggezza e giustizia. Le porte del suo palazzo erano sempre aperte e chiunque poteva mangiare cibi prelibati. Ma i sudditi, invece di rallegrarsi di avere un sovrano così generoso, approfittarono del suo buon cuore, si presero tanta confidenza, da costringere il buon re a non uscire più dal suo palazzo, per non essere sbeffeggiato. Egli, allora, si ritirò in cucina e rimase nascosto, mangiando in continuazione. Ma un brutto giorno, di sabato, dopo essersi abbuffato, si sentì male e capì che stava per morire: la sua ingordigia lo aveva rovinato. Tutto sommato era felice per la vita allegra che aveva condotto, ma non voleva andarsene così, solo abbandonato da tutti, proprio lui, il potente Re Carnevale... si ricordò di avere una sorella, molto diversa da lui, Quaresima, che lui aveva scacciato da corte. La mandò a chiamare e lei, generosa, accorse: gli promise di

Federal Indian law emerges from the late eighteenth century onward as a corpus that departs distinctively from the central core of U.S. law. While the latter is grounded, in the first instance, in the civil rights of the individual, understood in the Lockean sense as having a fundamental property in him or herself and thus as always an actual or potential property holder (the paradigm of property in Locke being real estate);' the former' impacts in the first instance on the community, the federally recognized "tribe" or "nation. 4 Thus, since the foundational Marshall trilogy-Johnson v. M'Intosh,5 Cherokee Na•6 Jono v. •~t hrkeN

Recibido 9 de mayo 2011. Aceptado 22 de agosto 2011 Este trabajo discute los argumentos que buscan establecer una demarcación rígida entre antropología y sociología en cuanto las aproximaciones técnicas y metodológicas. Para ello se recurre a ilustrar, con diversos ejemplos, cómo se ha producido el cruce de fronteras y cómo han tenido lugar cooperaciones e instancias de interdisciplina en distintos momentos de la historia. Lo que se intenta es llamar la atención respecto de cómo se presentan y problematizan concepciones de disciplina en el ámbito formativo, lo que constituye una invitación o una re-invitación a la reflexión sobre el desenvolvimiento de las ciencias sociales en general, y acerca de cómo éstas se han desarrollado en los contextos nacionales.

In the light of the results obtained during the last two decades in analysis of signals by time series, it has become evident that the tools of non linear dynamics have their elective role of application in biological, and, in particular, in neuro-physiological and psycho-physiological studies. The basic concept in non linear analysis of experimental time series is that one of recurrence whose conceptual counterpart is represented from variedness and variability that are the foundations of complexity in dynamic processes. Thus, the recurrence plots and the Recurrence Quantification Analysis (RQA) are discussed. It is shown that RQA represents the most general and correct methodology in investigation of experimental time series. By it we arrive to inspect the inner structure of the time series connected to the signals under investigation. Linked to RQA we prospect also the method CZF, recently introduced by us. It is able to account for a true estimation of variability of signals in time as well as in frequency domain. And, consequently, it may be used in conjunction with classical Fourier analysis, accounting however that it is inappropriate in analysis of non linear and non stationary experimental time series. The use of CZF method in fractal analysis is also considered in addition to standard index as Hurst exponent. A large field of possible applications in neurological as well as in psycho-physiological studies is given. Also, there are given examples of other and (possibly linked) applications as example the analysis of beat-to-beat fluctuations of human heartbeat intervals that is sovereign in psycho-physiological studies. We give applications on some different planes to evidence the particular sensitivity of such methods. We reach the objective to show that the previously exposed methods are also able to predict in advance the advent of ventricular tachycardia and/or of ventricular fibrillation. The RQA analysis gives good results. The CZF method gives the most excellent results showing that it is able to give very significant indexes of prediction. We also apply such methods in investigation of state anxiety, and proposing in detail a quantum like model of such phenomenological status of the mind.

Recommended Citation Cerón, Alejandro; Dillinger, Kylie; Eitniear, Madison; Ernstrom, Sophia; Hedidar, Walid; Hellinga, Christiana; Himebaugh, Travis; Landau, Aaron J.; Nilsson, Julian; Penn, Lindsey; Redman, Madison; Retzik-Stahr, Cimmaron; Schwartz, Laurel; Seeto, Isabelle; Sweet, Madeline; Thomson, Angelina M. R.; Wolf, Margaret; and Wuertz, Natalie, "Global Kidney Exchange: Analysis and Background Papers from the Perspective of Medical Anthropology" (2017). Anthropology: Undergraduate Student Scholarship. 2. https://digitalcommons.du.edu/anthropology_student/2

This publication was made possible by Grant Number ES007033 from NIEHS. Its contents are solely the responsibility of the authors and do not necessarily represent the official views of the NIEHS. Dedicated to all the generous people whose time, energy, and wisdom helped craft this story. With special thanks to Janice Brendible, who first stood up and told the story that became The Return.

In northeast India, there are several indigenous peoples who reside along the Sino-Indian border about whom there is very little academic research. Some communities are present on either side of the border, making research very difficult. The Mishmi is one such indigenous group living in the northeast region of India bordering southern Tibet. Out of four Mishmi clans, three reside on the Indian side and one on the Chinese side of the international border. After the 1962 Sino-Indian War, movement of Mishmi people across the border was restricted, impacting social ties and trade-related activities. We discuss relations between the Mishmi and the British, followed by their interactions with the Indian administration. We document how people used the borders before the war and how development on the border has impacted Mishmi lives. This research is a first attempt to document information about the Mishmis in India and China. In this article, we present our preliminary observations based on anthropological fieldwork in Arunachal Pradesh, India. Secondary information was gathered from websites, archives, and reports.

The study explores the presence of the Ottoman heritage in Bulgaria. Despite its exclusion from the national heritage canon, different communities engage with and valorise it. Using a scalar approach, we examine how heritage operates at various levels, revealing the dynamic interplay of dominant and vernacular discourses. Drawing on anthropological fieldwork, the paper highlights the mosaic of memories, narratives, and practices that reclaim Ottoman heritage today.

Proponemos pensar la etnografía como un trabajo y como parte de un oficio. Una práctica que se realiza en un espacio social, que es el campo, un trabajo que requiere materiales, prácticas, saberes. El proceso se hace visible a los ojos de la sociedad a través de documentos que exponen, al menos en parte, los productos del trabajo realizado. A esos documentos es a lo que llamamos comúnmente etnografías. Y, al igual que sucede en otros casos, los productos del trabajo son presentados como acabados, como resultados finales, sin revelar cómo fueron producidos.

El trabajo de campo es un proceso social, marcado por el lugar, las gentes y el momento, inserto en trayectorias profesionales, entramado en relaciones y jerarquías individuales e institucionales.

Since the early 2000s, the proportion of older adults in Japanese penal institutions has risen dramatically, driven largely by high rates of recidivism. This trend has developed alongside growing social insecurity about crime, as well as anxiety about old age and care in a time of increasing neoliberal discourses of individualized risk and responsibility for maintaining health. This article examines the temporal dimensions of these changes and their implications for socially marginalized and criminalized older adults. Starting from Allison's concept of ‘dis-belonging’ (muen) as being out of time with others, I describe how old age inequalities of belonging are produced by chronocratic regimes, and how heterochrony emerges within the contradictions of those regimes. I argue that as old age becomes increasingly subject to chronocratic violence, new rhythms of doing and being time's body are emerging. Drawing on fieldwork in the impoverished area of San'ya, Tokyo, I show how ageing is produced through rhythms of recidivism that entail both agency and possibilities for care. Older men in San'ya see carceral circulation as a way of striving for a good life in what they call ‘shaba’, or the world of suffering and endurance, and a way of making time of ethical potential in old age.

This article reconstructs the physical and intellectual content of Stella Kramrisch's 1968 exhibition Unknown India. Ritual Art in Tribe and Village, organized for the Philadelphia Museum of Art. By probing Kramrisch's curatorial practice from conception to realiza tion, it opens questions about her impact on canons and categories we continue to utilize today. In Unknown India, Kramrisch synthe sized a vision rooted in the global Arts and Crafts movement and in India's movement for cultural independence. But here she explicitly struggled with taxonomy, moving South Asia to the forefront of global dialogues on terms including folk, tribal, tradition, authentic ity, craft, design, and even art. As contemporary scholars debate the dynamism of authenticity, the intersectionality of the spiritual and practical, and the fluidity of hierarchies, Unknown India remains a touchstone.

¿Qué podemos decir sobre las aves que viven en la fronteras? ¿Cómo se vinculan estas aves con las personas y las prácticas colectivas de producción de conocimiento, las pedagogías urbanas, la ciudad y la frontera?
En este trabajo propongo que las aves y las personas se constituyen en coagentes para la construcción de la frontera a través de un análisis de las prácticas de observación y documentación de aves realizadas por personas que viven en Ciudad Juárez. Desde una perspectiva más que humana y en diálogo con estudios feministas de la ciencia, se muestra cómo las observaciones que realizan estas personas responden a intereses diversos, desde los científicos hasta aquellos relacionados con el reclamo ciudadano de contar con más espacios públicos, las prácticas artísticas y de denuncia por un entorno lastimado y vulnerado en ambos. Se trata de prácticas que buscan poner atención en las distintas formas de vida que participan en la construcción de las ciudades y las fronteras e involucrarse con su cuidado, por lo que las denomino como ecologías plurales del cuidado.

Special Section: Knowing Borders: Materialidades, ecologías, estéticas
lados de la frontera.

Desire to have an attractive appearance and the need to attract attention is prefigured in a characteristic way in popular culture, within which also operates wedding photography. The bride has to look stunning and beautiful, to be full of charm to arise admiration of people around. The task of glamour photography is to show the newlyweds in an attractive way. The phenomenon of glamour will work well in addition to the wedding dress, makeup, and hairstyle. It also appears in the creation of space around the bride and groom and photography. Weddings of famous people are media productions that create images of spectators of these performances. Glamour is the aesthetic category, which carries the current in contemporary culture cult of beauty. Glamour can show that the use of the term glamor is largely a marketing activity, designed to arise the audience’s interest.Maja Rogala - mgr, asystent w Zakładzie Wiedzy o Kulturze Wydziału Filologicznego Uniwersytetu w Białymstoku. Zainteresowa...

Nell'ambito di
Ecologie Algoritmi Poteri
Seminario interdipartimentale permanente
9 aprile 2025 – ore 17.00
Aula Jemolo, Palazzo Hercolani
Strada Maggiore, 45
Con M.G.Belcastro, A.Bonoli, P.Govoni, G.Guwerzoni
a cura di Dipartimento delle Arti - Dipartimento di Scienze politiche e sociali - Dipartimento di Storia Culture Civiltà

Ressenya de l'obra de Rossana Reguillo, investigadora especialitzada en cultures juvenils, sobre la construcció social de la por, la violència i les atrocitats comeses per diferents actors a Mèxic, en un context marcat pel deteriorament institucional, l'avanç del capitalisme predador i l'acceleració tecnològica.

Traditional Owners of the GBR: The Next Generation of Reef 2050 Actions vii Agreement here refers to a negotiated and typically legally binding arrangement between parties as to a course of action. To share governancejointly deciding what the objectives are, sharing power, authority and responsibility, and being jointly held accountable for outcomes. To share the responsibility for managementjointly undertaking the actions to a achieve given objectives. Free implies that there is no coercion, intimidation or manipulation. Prior implies that consent is to be sought sufficiently in advance of any authorisation or commencement of activities and respect is shown to time requirements of indigenous consultation/consensus processes. Informed implies that information is provided that covers a range of aspects, including the nature, size, pace, reversibility and scope of any proposed project or activity; the purpose of the project as well as its duration; locality and areas affected; a preliminary assessment of the likely economic, social, cultural and environmental impact, including potential risks; personnel likely to be involved in the execution of the project; and procedures the project may entail. This process may include the option of withholding consent. Consultation and participation are crucial components of a consent process. Traditional Owner aspirations and commitments in the Reef 2050 Plan. Members of this consortium, through Project Leader Liz Wren, firstly wish to acknowledge Aboriginal and Torres Strait Islander Traditional Owners' continuing Sea Country management and custodianship of the Great Barrier Reef. This includes their rich cultures, heritage values, enduring connections and shared efforts to care for their Sea Country for future generations. We would also like to acknowledge co-investment and support from our collaborative partners, including the Northern Australia Land and Sea Management Alliance (NAILSMA), the Cape York Institute (CYI), CSIRO, James Cook University (The Cairns Institute) and the Australian Institute of Marine Sciences (AIMS). Collectively as authors of this report, we would like to acknowledge/thank the members of the Indigenous Reef Advisory Committee (IRAC) of the Great Barrier Reef Marine Park Authority (GBRMPA); members of the Reef 2050 Advisory Committee (RAC) and the Independent Expert Panel (IEP). Most importantly, we would like to thank those participating Traditional Owner leaders and groups and stakeholder partners from across the Great Barrier Reef. We also thank all of our partners for useful comments on an earlier draft of this report. Comments were also gratefully received from Josh Gibson and from our independent peer-reviewer Ellie Bock. Melissa George of NAILSMA has provided overall project leadership. Liz Wren has provided the driving project management and coordination as well as deep engagement with Traditional Owners and key partners. Sheriden Morris, through the RRRC has enabled the consortium to come together and function. Duane Fraser has led and Larissa Hale has supported and facilitated wide Traditional Owner engagement and wider stakeholder discussion. Fiona Jose of the Cape York Institute has also provided higher level Indigenous leadership while Mike Winer has provided deep policy insight and engagement in Cape York Peninsula. CSIRO's Leah Talbot and Rosemary Hill have supported writing of this report and have helped to facilitate the engagement and the analysis approach undertaken. Libby Evans-Illidge and Traceylee Forester (from AIMS) also played substantial research and writing roles. James Cook University's Allan Dale, with support from Margaret Gooch, led coordination of this key final project report. Julie Carmody of the RRRC, with support from Toni Fulton and Wayne Spencer, has provided logistical, communications, coordination and editorial assistance and administrative support. Because this work brings together some 20 years of Traditional Owner led discussion and reporting as a basis for proposing a stronger pathway towards review and refinement of the Reef 2050 Plan, this report does draw heavily upon some key past works with the support and consent of the relevant authors and publishers. As Traditional Owners are seeking to communicate with a largely new generation of agency staff with respect to Reef 2050 issues and concerns, this report particularly recasts some of the historical context previously covered more extensively by and other key historical reports. The analysis of the Traditional Owner and Partner interviews has been undertaken by Margaret Gooch, James Cook University. Engagement interviews were conducted by Liz Wren and

Il concetto di povertà è stato, negli ultimi anni, ampiamente dibattuto all'interno delle scienze sociali. La giungla terminologica e la polisemia di significati associati al termine hanno, tuttavia, alimentato più confusioni e dispute che agevolato la reale comprensione delle diverse radici filosofiche di nozioni concorrenti di povertà. In questo saggio, argomentiamo come tale molteplicità di definizioni sia giustificata dall'esistenza di diverse visioni della tipicità della condizione umana. In particolare, discuteremo come sia possibile rintracciare nelle divergenze fondamentali delle filosofie essenzialista, esistenzialista ed edonista le cause di diverse interpretazioni del concetto di povertà