Social Anthropology

Les trois réunions tenues d a n s le c a d re des journées scientifiques du thèm e 7C « Expérimentation, ethnoarchéologie, modélisation » furent consacrées à une ou deux activités techniques : la céram ique pour la première journée, le traitement d e s peaux pour la deuxièm e, la production d e sel e t d e feu pour la troisième. C e d é c o u p a g e a m e n a logiquem ent les intervenants à centrer leur propos sur les asp ects proprem ent techniques. Les différentes interventions illustrent ainsi l'intérêt archéologique des observations techniques o p é ré e s en contexte ethnographiques. De fait, les chaînes opératoires relatives au traitement des peaux observées chez les indiens du Nord canadien (S. Beyries) e t les Koriakes e t les Dolgans d e Sibérie (F. David e t C. Karlin), associées au prélèvem ent et à l'étude des outils utilisés, a p p o rte n t in référentiel indispensable à la connaissance d e s technologies préhistoriques. I en est globalem ent d e m êm e des autres techniques considérées, m êm e si les matériaux susceptibles d e servir d e référentiels diffèrent. Ainsi, contrairement au travail des peaux, l'activité céram ique (A. Gelbert e t O. Langlois) laissera à l'archéologue infiniment moins d'outils que d e produits. Ces derniers seront donc g én éralem en t pris co m m e référentiel, cela, en dépit des difficultés dues à l'oblitération souvent volontaires des traces techniques. Les productions d e sel (O. Weller) e t d e feu (R. March) ont, q u a n ta elles, pour caractéristique com m une la piètre conservation des produits et des outils qu'elles génèrent. En effet, non seulement le sel est consommé ou dilué et l'énergie lumineuse et calorique est immatérielle, mais la plupart des outils associés sont périssables ou combustibles. En conséquence, seuls les résidus d e c es activités sont susceptibles d e traverser les siècles et, partant, d e fournir un référentiel satisfaisant. À c e s différences près, une m êm e d é m a rc h e fut présen tée par l'ensem ble des intervenants. Bien que supposant la fréquentation d e terrains exotiques, celle-ci se résum e à « profiter des expérimentations naturelles d'un laboratoire naturel » (A. C oudart 1992 : 413) et relève d o n c d a v a n ta g e d e l'expérimentation q u e d'une ethnoarchéologie aux contours encore mal définis.

Th e Anthropocene epoch is one where human mastery has left an indelible mark on our planet's geological record. A grand narrative that foregrounds human domination over nature, the Anthropocene should, however, not foreclose agentive capacity beyond the human. Th is special issue of Social Anthropology/Anthropologie Sociale explores engagements with ice, an iconic nonhuman element of the Anthropocene. Th e articles demonstrate how recognising ice's vitality and impact on humans challenges dominant epistemologies, transcends the life/death binary, confuses the boundaries of matter, and alters timescales, unsettling popular imaginaries about the climate. Specifi c in how its vitality is expressed, ice is also here universal as a substance enmeshed in earthly processes that transcend localities. Altogether, these accounts evoke a sense of humility in response to the vitality of ice, urging us to embrace the agency of the non-human, the lack of appreciation for which is indeed inherent to the very conditions of the Anthropocene.

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El presente capítulo es producto de una revisión bibliográfica, cuyo objetivo consistió en mostrar evidencia de los indicios de internacionalización del tejido Wayuú como forma de expresión de la tradición ancestral comercializada a través de productos artesanales en mercados extranjeros. Se aplicó el método de análisis, con un enfoque cualitativo, diseño no experimental, bajo un nivel documental-bibliográfico transversal. Tras la revisión documental se encontró que el tejido Wayuú es una forma transmisión de saberes ancestrales por sus líneas, formas y colores, por lo que han captado la atención de diseñadores que han internacionalizado sus tejidos como una nueva identidad cosmopolita. Se concluye que los pueblos indígenas requieren la defensa de sus derechos fundamentales como el territorio y la preservación de sus valores culturales pese a la comercialización e hibridación cultural a los que se ven expuestos por la mercantilización de sus productos artesanales como los tejidos.

Coraz więcej inicjatyw społecznych posiłkując się ideami pedagogik emancypacyjnych i krytycznych poszukuje narzędzi pozyskiwania i uwzględnienia esencjonalizowanego nieraz głosu dziecka. Ale dominujące nadal definicje autobiografii, odwołujące do koncepcji literatury niefikcjonalnej oraz literatury dokumentu osobistego, kładą duży nacisk na formy, które w związku z koniecznością użycia mniej lub bardziej zaawansowanych kompetencji piśmiennych wykluczają dzieci lub czynią ich próby autobiograficzne skazanymi na zarzut infantylizmu. Autobiografistyka rozumiana jako technika siebie-zgodnie z dominującymi narracjami-wymaga gatunkowej i narracyjnej, piśmiennej biegłości oraz umiejętności racjonalizowania własnych wspomnień. A jako taka jest ona jedną z wielu polityk pisma, usankcjonowanych przez określone gatunki i relacje władzy. W artykule wprowadzającym do numeru korzystamy z ujęcia critical childhood studies sformułowanego przez Spyrosa Spyrou. Zastanawiamy się nad różnorodnymi politykami prezentowania autobiograficznego głosu dziecka i pytamy o warunki dotarcia do jego doświadczenia. Zarysowujemy też podstawowe założenia metodologiczne, dotyczące interpretacji autobiografii dziecięcych, oraz ukazujemy ich społeczne, polityczne i historyczne uwarunkowania.

Chinatowns, often considered exotic touristic centers, sites of otherness or global incursions, actually highlight both global social movements and complex urban meanings. The mass migration of millions of Chinese across the world since the mid-19th century has fostered distinctive global heterotopias and transnational populations simultaneously localized in myriad host cities and nations. Hence the meanings of individual Chinatowns, including their roles in urban conflict, must be read ethnographically and comparatively through the wider set of Chinese enclaves worldwide. This essay, building on Saussure, Foucault, Lefebvre, and Turner as well as collaborative fieldwork, argues that Chinatowns constitute key symbols of urban problematic of culture, class and morality legible through paradigmatic and syntagmatic readings in a global dialectic.

Son jarocho is an Afro-Mexican musical tradition from southern Veracruz with prominent African diasporic elements. Its first archival documentation was via a colonial edict in 1776 banning "El chuchumbé." The "lascivious" body movements associated with the dancing of "El chuchumbé" by communities "of broken color" was accompanied by lyrics that literally mocked colonial authorities. Similar to the dissemination of "El chuchumbé," the conga rhythm and dance transferred to Veracruz by way of Cuba. The transgressive performance of this music by mulatos and mestizos in Veracruz fueled indignation by Catholic institutional forces and led to the prohibition of sones like "El chuchumbé" and the conga. This essay will explore these examples of the son jarocho as an African diasporic form rooted in resistance. As Chicana and Chicano scholars looking into Black México and its cultural production, we unravel the Black musical-cultural legacy and make it explicit in our conversation of the son jarocho, an Afro-Diasporic music from the sotavento region of México. Our positionality places us in an emic-etic dichotomy as practitioners and intellectuals of the son jarocho. However, we share the etic perspective as outsiders from the region of origin in México. As practitioners of the son jarocho in the U.S., we are connected as cultivators of the music and particpants of binational dialogue between Chicanas and Chicanos and practitioners of the son jarocho in México.

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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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.

A busca pela igualdade de gênero no Brasil demanda uma abordagem integrada que reconheça a interdependência entre diferentes esferas políticas. A recente aprovação da Política Nacional de Cuidados, sancionada pelo presidente Lula em dezembro de 2024, marca um avanço significativo na valorização dos trabalhos de cuidado, predominantemente realizados por mulheres. Paralelamente, a área de ciência, tecnologia e inovação (C&T) enfrenta desafios persistentes de desigualdade de gênero e para fortalecer o desenvolvimento de tecnologias para inclusão e sustentabilidade socioambiental.

Este texto propõe a articulação entre a política de cuidados e as políticas de C&T, destacando como essa integração pode promover direitos mais equitativos para as mulheres e impulsionar a produção científica e tecnológica no país.

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.

2.3 C onstructing the b a se -lin e model 2 .4 Simulating v ariatio n s in ca ttle h erd s 2 .4 .1 4.1 The growth in a flock of sheep aged 0-6, 6-12 and over 12 m onths, Exam ple l a 4 .2 The num ber of fem ale sheep and six-m onth growth ra te s , Exam ple la 4 .3 The growth in a flock of sheep aged 0-6, 6-18 and over 18 m onths, Example lb 4 .4 The num ber of fem ale sheep and six-m onth growth ra te s , Exam ple lb 4 .5 The to tal num ber of fem ale sheep in Exam ples l a and lb 4 .6 The growth in a flock of goats aged 0-6, 6-12 and over 12 m onths, Exam ple 2a 4 .7 The num ber of fem ale goats and six-m onth growth ra te s , Exam ple 2 a 4 .8 The growth in a flock of goats aged 0-6, 6-18 and over 18 m onths, Exam ple lb 4 .9 The num ber of fem ale goats and six-m onth growth ra te s , Exam ple 2b 4.10 The distribution of survival p ro b ab ilities fo r the flock of sheep and goats in Example 2c 4.11 The growth in a flock of goats aged 0-6, 6-12 and over 12 m onths, Exam ple 2c 4.12 The num ber of fem ale goats and six-m onth growth ra te s , Exam ple 2 c 4.13 Num ber of fe rtile sh e-an im als in the flocks of sheep and goats; Exam ples 3a and 3b 5.1 The tim e span of a sim ulated drought and its basic relatio n to the sim ulation model used 5.2 The effects of a tw o-year drought on the num ber of calves, heif e r s and fe rtile cows in a h erd of cattle 5 .3 The effects of a tw o -y ear drought on the total num ber of fem ale anim als in a h erd of ca ttle and annual growth ra te s 5.4 The effects of a th re e -y e a r drought on the num ber of calves, h eifers and fe rtile cows in a herd of cattle 5.5 The effect of a th re e -y e a r drought on the total num ber of fem ale anim als in a herd of cattle and annual growth ra te s 5.6 Total num ber of fem ales rem aining in a herd of cattle a fte r a tw o -y ear and a th re e -y e a r drought 5 .7 The effects of a tw o -y ear drought on the num ber of calves, heif e r s and fe rtile dam s in a herd of cam els 5. 8 The effects of a tw o -y ear drought on the total num ber of fem ale anim als in a herd of cam els and annual growth ra te s 5.9 The effects of a th re e -y e a r drought on the num ber of calves, h eifers and fe rtile dam s in a h erd of cam els 5.10 The effects of a th re e -y e a r drought on the total num ber of fem ale anim als in a h erd of cam els and annual growth ra te s 5.11 Total num ber of fem ales rem aining in a herd of cam els after a tw o -y ear and a th re e -y e a r drought 7.1 Daily individual yields fo r human consum ption from lactating cows in two p a sto ra l econom ies 7.2 Proportion of m ilk -g iv e rs in the to tal adult fem ale herd when th e re is only one m ain rain y season 7.3 Proportion of m ilk -g iv ers in the to tal adult fem ale h erd when th e re a re two rainy seasons 9.1 Hypothetical p ercentage of m ilk-giving does among a total adult fem ale h erd in a w estern Sudan flock 10. 1 The percentage of lactating cattle, sheep and goats in an a re a with one m ajo r rain y season 10. 2 Effective grazing a re a fo r cattle between a settlem ent and a wa t e r point 10. 3 Schem atized d escrip tio n of cam el grazing zone 16 1 . 28 2. GROWTH OF CATTLE HERDS 2.1 2 .4 SIMULATING VARIATIONS IN CATTLE HERDS 2.4.1

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.

This article presents the results of a survey of the small and medium enterprise sector in Papua New Guinea. This sector is key to providing income opportunities for the country’s large rural population. The interaction between local, inter-provincial and international markets is considered. Suggestions are provided for government action to overcome the constraints to the development of the sector. Peter Kora is an officer of the National Planning Office of Papua New Guinea. At the time of writing, he was an AusAIDfunded Research Fellow with the Asia Pacific School of Economics and Government, The Australian National University. Small and medium enterprises in Papua New Guinea: performance and growth prospects

En este artículo hablaremos del lado oscuro de la turistificación y gentrificación, que la regeneración urbana de la última década ha traído a la ciudad. Comprenderemos sus causas, consecuencias y problematizaremos algunas recomendaciones y medidas políticas que mitiguen los aspectos más negativos de la reestructuración urbana. La evolución del turismo en Lisboa muestra un fuerte patrón de crecimiento hasta 2019, una caída abrupta debido a la pandemia, seguida de una recuperación significativa a partir de 2022. Así, podemos describir la evolución del sector en tres fases distintas: 1) la

English : The present collection of papers reflects a forum debate entitled ‘Doubt and Determination’ that took place at the Lisbon EASA2020 conference. The original question that set off our debate concerned the nature of the ethnographic gesture – that is, the decision to engage intensively with a particular form of life in order to situate it within a more common world. We distinguished two analytical moments in the ethnographic gesture (‘going out there’ and ‘returning’) and how they combined two contradictory dispositions: (i) the indeterminacy and underdetermination of the actual events one experiences and (ii) the need to measure some things by relation to other things in order to determine a ‘field’ and write an ethnography. Of course, there will never be a seamless fit between the ambiguity of uncertainty and the disambiguation of determination. Therefore, by its very character as a practice situated historically, ethnography will ever remain incomplete.French Abstract: La ...

English : Basing itself in the three aspects of the world that Kant proposed (as source, as domain and as limit), this article argues that the ethnographic gesture is correspondingly marked by three registers of encounter: empathy, company, community. Taking recourse to an ethnographic vignette about an encounter with a man on a bike, it explores the sense of community that marked my ethnographic presence in Alto Minho (northwest Portugal) in the late 1970s and early 1980s. The article proposes that ethnography depends on the determination of a ‘field’ for fieldwork and that this is aided by the identification of field aporias – that is, challenges to interpretation that both stop the ethnographer in her tracks, engaging the need for further determination, and provide momentum to the ethnographic narrative.French Abstract: En se basant sur les trois aspects du monde proposés par Kant (comme source, comme domaine et comme limite), cet essai soutient que le geste ethnographique est ma...

In this article, I examine the phenomenological and anthropological dimensions of rare disease experiences. Drawing on medical anthropology frameworks and O'Rourke's illness narrative, I analyze how rare diseases transform the body from a transparent medium into an opaque object that disrupts identity and worldly relations. I focus on three key themes: (1) the phenomenological rupture in undiagnosed illness, where subjective suffering meets social invisibility; (2) the essential dialogue between biomedical knowledge and anthropological understanding in contexts where traditional categories fail; and (3) the enduring healing vocation that persists despite systemic healthcare pressures. Integrating frameworks from Csordas, Kleinman, Good, and Frank, I demonstrate how rare diseases reveal broader truths about illness experience. Effective care requires recognizing patients as persons whose experiences demand legitimation, addressing both biological and existential dimensions of suffering.

In June 2003, Adam Kuper launched a powerful attack on the notion of 'indigenous people'. His full paper was published in Current Anthropology (Kuper 2003a), with a shortened version in the New Humanist (2003b). Since then a defence of 'indigenous rights', by Justin Kenrick and Jerome , has appeared in Anthropology Today, with further commentaries both there and in Current Anthropology. In this paper, I shall try to situate the debate on 'indigenous peoples' within wider comparative contexts of argument in anthropology, especially the anthropology of Africa. I shall focus on two other such contexts of argument, the Kalahari revisionist debate and the 'Vienna School' of anthropology, returning at the end to Kuper's problem, its complexity and its solution. Who or what are 'indigenous peoples'? Kuper begins his article (2003a: 389) with the saga of a delegation of South African Boers who tried to gatecrash a meeting of the Working Group on Indigenous Populations (not, as Kuper suggests, the Permanent Forum on Indigenous Issues) in Geneva. Unlike those present at the meeting, I have no problem with Afrikaners being classified as an 'indigenous people' if they truly believe that they are, although the suggestion that other 'indigenous peoples' do not recognise them as such, according to some activists, might disqualify them. The fact that (most of) their pre-seventeenth-century ancestors came from Europe is beside the point, because as Kuper himself implies, being indigenous to a place is not in itself what makes a people an 'indigenous people'. The word 'indigenous' has many meanings, and being an 'indigenous people' bears relation only in a rather loose sense to most of these. We can speak of the human species, as a species, as indigenous to the African continent (since that is where Homo sapiens evolved), the population of Ghana as indigenous to Ghana, or fishermen from Scotland having indigenous Scottish fishing knowledge. But when we call a people 'indigenous' we imply much more. Sidsel Saugestad (2001a: 43) suggests four criteria: first-come, non-dominance, cultural difference, and self-ascription. As Kuper (2004: 266) says, all such criteria have their problems, in Africa perhaps especially 'first-come', * The title alludes to Adam Kuper's 'Post-modernism, Cambridge and the Great Kalahari debate', published in the first issue of Social Anthropology (Kuper 1992). My paper was presented at the eighth EASA conference, Vienna, 8-12 September 2004. Attendance was supported by grants from the British Academy and the School of Social and Political Studies, University of Edinburgh. I am grateful to Peter Skalník for inviting me to write and present the paper in his session; to the great many at the conference who made useful comments and suggestions; to Justin Kenrick, Jerome Lewis, Peter Pels, Sidsel Saugestad, James Suzman, and three anonymous referees for their written comments; and to Stefan Ecks and Han Vermeulen for help in obtaining bibliographical items.

Ve společnostech státního socialismu se obraz Západu vždy vyznačoval poměrně vysokou mírou ambivalence. Na straně jedné byl Západ prostorem, do něhož mohly být symbolicky vytěsněny negativní společenské a politické jevy - jakožto "negativní fólie" měl oficiální obraz zlého Západu, plného životní nejistoty, kriminality a vykořisťování, ujišťovat o správnosti nastoupené cesty "budování socialismu". Součástí veřejného prostoru však byly také, na straně druhé, zcela opačné výjevy - neskrývané projevy obdivu k módním trendům inspirovaným západní masovou kulturou (filmy, hudba) nebo závislost na západní módě v oblékání. Nebyla to ovšem jen fascinace konzumními komoditami západního světa, ale i obdiv k mnoha nemateriálním aspektům (svoboda tisku, pohybu; ekologické, feministické, mírové hnutí, demokracie a podob.). Západ se stal postupně čímsi mystickým (což neznamená, jak ukážeme, že by vymizely jeho negativní rysy) - byl zároveň "známý a nedosažitelný, reálný i a...

Ever Mae Nollora Red Flag #1 – Uncaring Bad Attitude
The first red flag with Ever Mae Nollora occurred when we were video chatting about a week and a half after we first met. I was talking with her telling her a story about something and I had turned to look away from the cell phone for a moment and when I turned back to look at her eyes were rolling up into her head as she had a look of disinterest or disgust on her face while at the same time I could see she was looking at somebody else.

I remember when I saw this my heart sunk down to my feet and the sinking feeling grew heavier when I noticed that when she turned back to the camera and saw that I was looking back at her she immediately switched that face of disinterest into a huge happy smile face. That was the first red that showed me this was not a very honest or Genuine woman.

Over the course of the next two and a half months that Ever Mae Nollora and I video chatted I noticed this same thing several times more.

After about 3 weeks of video chatting and texting with her everyday many times per day I thought for sure she was the wonderful girl of my dreams and to show my appreciation for her in my life I began sending her gifts at a little bit of money – huge mistake!

What it meant was that she was the type of person, who would hide her feelings from me and not be honest and open with me about her feelings.

Red Flag #2 with Ever Mae Nollora – Dishonesty and Lying
Based upon Ever Mae Nollora repeated verbal commitment to me, because I had already paid the $675 to Homeland Security for the form i-129F and all the effort that I had to put into getting the necessary documents and papers together, I thought for sure without any doubts whatsoever that once the paperwork got through Ever Mae Nollora was going to be here in the United States by my side as my wife.

However during the course of our conversations there would be psychological slip-ups on her part that revealed her true feelings. For example there were a couple of times where she would be talking and she would say “if I come there to be with you then …”.

Another time she said “I pray to God to give me a sign to let me know that we’re right for each other”. These statements are not the verbal utterances of a woman who is 100% without a doubt committed to being here with me in the United States.

Red Flag #3 with Ever Mae Nollora – Immaturity and Self Centered
Ever Mae Nollora was obsessed with social media. Even though Ever Mae Nollora is 46 years of age she behaves as though she is a teenager with regards to social media. Every day many times a day she’s posting vanity empty soulless content to Facebook things like a popular song playing in the background while she rests the back of her hand to her forehead as if she is Kim Kardashian displaying to the world her incredible beauty.

I thought this was extremely odd for somebody of her age to behave this way and it’s something that stood out in my mind but I didn’t quite understand why at the time. It is certainly not the behavior of somebody who is engaged to be married to somebody else.

Red Flag #4 with Ever Mae Nollora – Straying Towards Another Guy – a Habit with Ever Mae Nollora (according to relatives)
In the beginning of February 2025 Ever Mae Nollora have been talking and video chatting many times a day now for 2 months. However all of a sudden inexplicably the frequency with which she video chatted with me and texted with me dropped. enough that I noticed it and it hurt my feelings.

When I first asked her about it she said it’s just my imagination and said “dont think a lot you think too much” this is a phrase she uttered to me often during the time we got together. Of course what was really going on is the red flags were piling up in my mind which caused a sense of mistrust with her.

The next day this sense of distance with her bothered me even more and I knew she didn’t give me an honest answer the previous day so on this day I had gotten home from Taekwondo I called her up via video chat and I was actually quite angry and fed up and I said to her sternly …

“Ever Mae Nollora you are definitely video chatting and texting with me less frequently than you did before and I know something is up and with everything I’ve done for you so far and everything I’ve done for us at the very least I deserve the truth from you.”

She attempted to explain herself but I didn’t give her the chance. I was angry. I hung up the video chat conversation with her.

Feeling bad for being rude like this I immediately called her back and said “I apologize that was rude of me I should allow you to explain yourself”.

To which she continued with another bullshit answer. She said that an argument that we had two days prior something I sent hurt her feelings and she just needs a couple of weeks to heal inside and that everything is fine and to not worry she still wants to be my wife and she’s going to be here by my side soon enough.

At the time I believed it but after Ever Mae Nollora and I had broken up I learned what the truth was.

About 2 weeks after Ever Mae and I broke up, she texted me on whatsapp sending lots of insults. I calmed her down and then asked her the question again “why did the volume of video calling go way down in Feb 2025”?

Although Ever Mae still denied cheating, she did provide a someone honest answer by saying “I was getting bored of our video chatting every day”.

So this is what led her to cheat on me? After 2 months she was getting bored?? Are you kidding me? This woman committed me to marriage and a lifelong relationship. After being married for a year 3 years 5 years 10 years she doesn’t think she’s ever going to get bored sometimes?? And is Ever Mae Nollora’s solution going to be go out and cheat with another guy??

Динамика роста численности занятых в неформальном секторе, зафиксированная Росстатом в последние годы, обоснованно вызывает беспокойство как управленцев, так и исследователей рынка труда. В статье реализуется попытка, опираясь на официальные статистические данные и интервью, проанализировать ряд кейсов, в которых информанты работали в неформальном секторе, и/или сочетали практики формальной и неформальной занятости. Исследование включенности жителей Санкт-Петербурга в неформальную занятость проводилось в рамках проекта «Траектории жизненных курсов петербуржцев в постсоветской России: межпоколенческий анализ». Неформальные практики рассматривались как компромиссы формальных правил и социальных норм, многообразие которых обусловлено неэффективностью отдельных законов трудового законодательства, слабости и избирательности фискального контроля их исполнения. Низкое качество институциональной среды при сокращении формального сектора занятости стимулирует использование работодателями и работниками неформальных практик и побуждает их справляться со своими трудностями вне государственного регулирования. Ключевые слова: неформальная экономика, неформальный сектор занятости, формальные и неформальные практики рынка труда.

Definition Christian contribution to education, literature, common language, music, art, and architecture in the NEI particularly among the tribals is remarkable indeed. A brief introduction of the NEI and the advent of Christianity to the region are provided to set the background of the study. Inhabited by people of different genetic stocks such as Australoid, Caucasoid, and Indo-Mongoloid, there are over 220 ethnic groups living in the region.

This thesis was created with mixed feelings: boundless enthusiasm, determination and selflessness, an unfailing anthropological curiosity as to why people do things the way they do, and a level of joy, comparable to a child's excitement, when discovering time and again the inexhaustible potential of anthropology's methods and approaches. Needless to say, perhaps, more often than not this elation was overshadowed by a level of despair arising from the sheer scope of the work, the sleepless nights, and the feelings of guilt because of time spent away from my children.

The course offers an introduction to the analytical study of the relationship between cultural heritage, social memory, and collective identity in Europe. A large number of examples from different European countries will be presented for comparison, although special attention will be paid to the instructor’s own historical and ethnographic research in Italy, the Czech Republic, Austria, and Catalonia (with frequent incursions into France, the Baltic and the Balkan region, and the UK). We will unpack the so-called European “identity-memory-heritage complex” to explain phenomena such as group formation, regionalism, political polarisation, identity-based tensions and conflicts, religious and cultural differentiation, and how history and the past are mobilised in the public sphere. We will critically examine the concepts of social memory, museum, identity, tradition, heritage, and others.

Legal professionals working in pluralistic intercultural jurisdictions regularly encounter three distinctive challenges when considering the evidence of culturally diverse parties. The first challenge is to identify and to brief appropriately qualified forensic investigators who are competent to discover culturally relevant fact evidence. The second challenge is to identify and to brief appropriately qualified expert witnesses who are competent to provide expert opinion and advice. The third challenge is to ensure that all parties to intercultural proceedings achieve equitable access to justice. In response to these challenges, an expanding community of social anthropologists backed by the UK-based Royal Anthropological Institute, has developed a specialized branch of their field termed 'forensic and expert social anthropology' (FESA). FESA is specifically adapted to assist legal professionals in delivering integrated forensic investigative and expert opinion and advice services relevant to intercultural proceedings. FESA utilizes a body of legally coherent social scientific theory, methodology, and justice-oriented ethical standards geared towards cooperation between social anthropology and the law. Accordingly, the panel convenors invite papers from legal professionals, social anthropologists, sociolegal scholars, as well as parties themselves, who are familiar with the challenges of establishing culturally relevant fact and opinion evidence in intercultural legal settings. The convenors are especially interested to hear from presenters based in either the Global North or South on the legal challenges of achieving equitable access to justice for parties who may be culturally marginalized within national populations. Such parties may include Indigenous and Afro-descendant peoples, peasants, the working poor, migrants, internally displaced persons, asylum seekers, and others.

The text focuses on the theme of health care and amateur treatment in the extreme conditions of increased radiation after the explosion of the nuclear reactor at the Chernobyl power plant. It reconstructs the plight of the population from the accounts of residents living near the Chernobyl power plant, some of whom resettled in the Czech Republic, and analyses the relationship of the new state of affairs for folk healing. The text shows the logic of the adaptation mechanisms of the group of people to the new circumstances and their mobilization of the cognitive potential in the conditions in which professional aid and biomedicine, which they commonly used, failed. Besides the traditional practices of folk treatment, innovations based on scraps of information gathered from the mass media, reading, knowledge of a healthy lifestyle, the application of extreme medical cures devised by doctors through experimentation, assert themselves under extreme conditions. Other than the information on the application of specific methods and procedures, the text shows the process of how 'human wisdom' on health and disease is formed and adapts to a new, in this case extreme, situation. In an individualized, complex society, these ideas are distinctly private, flexible and situational.

Das Wort « Glück » enthält eine Doppelbedeutung, die zuweilen geradezu als Äquivokation empfunden wird. Als solche erscheint sie in theoretischen Erörterungen, die das Glücklichsein vom glücklichen Gelingen oder Glückhaben unterscheiden und dabei auf Sprachen verweisen, die hier über unterschiedliche Begriffe verfügen : eudaimonia/eutychia, beatitudo/fortuna, luck/happiness, bonheur/ chance. Das erste Erfordernis einer ethischen Besinnung auf das Glück scheint demnach zu sein, hier begriffliche Klarheit zu schaffen und sich auf das Glück im engen Sinn -das Glücklichsein -zu beschränken ; der Verweis auf das Glücken gehört dann zu den Präliminarien, die erst das eigentliche Themenfeld eingrenzen. Eine andere Doppelbedeutung lässt sich anfügen, mit der es sich in gewissem Mass ähnlich verhält, die Doppelung vom kleinen und grossen Glück : einerseits glückliche Momente und Erlebnisse, Glückserfahrungen in bestimmten Tätigkeiten, mit bestimmten Personen, in bestimmten Situationen, andererseits das Glück als umfassendes Strebensziel, als abschliessende Erfüllung unserer Wünsche, als Leitbild sozialer Utopien. Auch hier scheint es naheliegend, die theoretische Reflexion auf dieses zweite, das Glück im eigentlichen Sinn, zu beschränken, das als solches in Konkurrenz zu anderen -moralischen, politischen, religiösen -Leitwerten steht. Diese scheinbaren Selbstverständlichkeiten sollen in den folgenden Überlegungen hinterfragt werden. Gegen die an zweiter Stelle genannte, die ich nur am Rande berühre, ist die phänomenologische Beobachtung geltend zu machen, dass zwischen dem kleinen und dem grossen Glück, neben ihrer Wesensdifferenz, nicht nur eine Strukturverwandtschaft, sondern in gewissem Sinn auch eine Identität besteht : Gerade im partikularen Glückserlebnis ist auszumachen, was das Glücklichsein als solches konstituiert ; jedes authentische Glückserlebnis ist, als solches, absolut und umfassend. Im Mittelpunkt der folgenden Betrachtung aber steht die erste Unterscheidung. Aristoteles

This study focuses on Malay Muslim academic women in dual-career families in Kuala Lumpur and Selangor, Malaysia. I conducted semi-structured, in-depth face-to-face interviews with ten married academic women, five single female academics and three single male academics, while ten husbands of the married women were interviewed via email. The context in which modern Malay Muslim women operate is a complex one. On the one hand, Islam and the Malay adat (customary law), constructed as central to the ethnic identity of Malay Muslims, prescribe specific gendered expectations for women and men in both the private and public spheres. On the other hand, the state and global competition demand that women participate in the economy as well as in broader societal contexts. I explored how my respondents strategised in both employment and family life within the boundaries of their identity as Malay Muslim women. My study emphasised central aspects of Malaysian modernisation in relation to women, namely: education, employment, marriage and family, as well as family and working responsibilities and coping strategies. I found that access to education and the acceptance of women in employment had led my participants to pursue careers. With a recognised educational and career background, they had a degree of independence within marriage and in the formation of a family. After marriage, all these women had to abide by the accepted norms of gender, accepting their secondary position within and outside the family. At the same time, they revealed the importance of support networks in terms of family members, spouses and government policies, as well as being dependent on other women's reproductive labour (e.g. childcare centres or domestic helpers), in helping them to balance their family and career commitments. I argue that the women had some autonomy based on their education and employment, but this remained a subordinated category. Complications arose because the women still needed to manage and negotiate their position within their identity as Malay Muslim women and the patriarchal system ingrained in their culture. While Malaysia's drive for modernisation has improved women's lives, it has not radically transformed the patriarchal order.

L'ethnographie présentée est le résultat d'une participation observante de 6 mois en tant qu'employé dans un magasin franchisé d'Anthophila à Bruxelles. Cette entreprise est une multinationale de restauration rapide spécialisée dans la production et la livraison de pizzas. Il est question dans ce mémoire, de s'interroger sur les manières dont les corps sont mobilisés, et comment l'humain est placé et se place lui-même au second plan dans ces rapports de production ; dans un contexte de surexploitation et de cadence ultra-productiviste du travail. J'essayerai à travers ces lignes, de vous faire rentrer dans le quotidien des travailleurs de la structure, et de vous plonger dans l'expérience vécue de ceux-ci. Nous aurons l'occasion d'aller en profondeur dans les différents dynamiques propres à la production, mais aussi à la livraison, à la pression à la rapidité, aux conditions de travail et salariales, à la relation de service ; toutes envisagées dans leur rapport au corps et à l'humain. Finalement, ce mémoire mènera je l'espère, à réfléchir aux conséquences du capitalisme sur les travailleurs, à la manière dont la recherche accrue de profit peut leur nuire, et possiblement à en envisager des pistes de réduction ou de sortie.

Mato Grosso do Sul's cultural identity is currently defined by many of its actors -cultural, social, political, and economic agents -through rural symbols like regional music and the Pantanal, with its fauna, flora, and customs. This identity is presented as "natural", through verbal and musical discourses that intend to be the expression of the native's "essence". On the contrary, this paper takes as premise the fact that both regional music and the Pantanal were refused as identity traits by most of the population only a few decades ago. Thus, I suggest that we may be facing a complex process of identity construction, and I propose an investigation of the multiple verbal and musical discourses that unified themselves around this self-definition. This investigation may make possible the understanding of the plurality of discourses and the characterization of the actors who have proffered them, along with their motivations and interests, to comprehend this self-definition in the light of the analysis of the historical and social vectors which traverse it.

Since the beginning of the last century, there has been an increase in the number of Bedouins who prefer a settled way of life. As a result, their daily life is gradually changing, and clan and tribal ties are slowly being broken. Settled Bedouins born into a nomadic family strive to continue to apply the principles of Bedouin ethics and viable old traditions in the new environment, as they are deeply rooted in them from an early age. However, some traditions of their ancestors are gradually changing and being modified due to new socio-cultural and economic conditions. On the other hand, there are traditions that continue to survive, although Bedouins now must cope with rapid technological progress. Bedouin families tend to settle and adapt their lifestyles to the conditions of the 21st century. Bedouins are proud of their origins and even in the conditions of a settled way of life they try to keep their traditions. This study analyzes the way of life and the identity of Arab nomads in the process of social and cultural changes. It focuses on Bedouin communities living in the Syrian Desert. In the last decade, however, it has been the wars in the Middle East that have pushed the

This chapter draws a series of connections between anthropology and science fictional world-building to reflect on the possibilities of ethnographic enquiry into the extraterrestrial. More specifically, the chapter hones in on Adrian Tchaikovsky’s novella Elder Race, in which an anthropologist-protagonist on another planet is used to displace earthbound assumptions in a manner that is strikingly reminiscent of how anthropologists engage in frontal comparison through ethnographic immersion on Earth. As such, Elder Race serves to highlight the science fictional qualities of anthropology, and especially those evinced by topological approaches to socio-material relations developed in the anthropology of infrastructures. Whereas situating anthropos in space becomes a means to investigate and unsettle earthbound categories, the anthropology of infrastructures helps foreground cosmic relations by exploring how extraterrestrial processes are brought down to Earth.

Focusing on shepherds' cooperatives in Sardinia, Italy, I show how cooperatives have borrowed incessantly from other types of businesses, including private capital businesses, and have provided models for those businesses and other organizations. In order to highlight the place of these organizations within a common institutional environment, "corporations" here are corporate bodiesincluding firms, trade unions, and political parties-and the cooperatives are also a type of corporation. The Italian state and the market are key institutions in the organizational context and climate within which cooperatives in general, and Sardinian cooperatives in particular, function. The emergence and consolidation of the European Community has added a new layer of complexity to the organizational environment as it tries to regulate in all European countries the ways in which capitalist businesses and cooperatives operate.