Fieldwork in Anthropology

IntroductionTraditionally fieldwork involved journeys to the "field" far from home, possibly picturesque, probably small and rural, and very likely inhabited by people who bore little relation to home society, class, profession, or employing institution (Forsythe 2001). Although with the end of colonialism, with the reduction in funding for academic institutions, with increases in student enrolments and with difficulties in accessing the fields, there has been an increase in fieldwork at home (Munthali 2001), the notion of the "field" has been resilient. Fieldwork has been defined as the laborious agricultural tasks, though it has also come to designate the act of inquiring into the nature of phenomena by studying them at first hand in the environment, in which they naturally exist or occur (Georges et al 1980). Moreover, the notion of fieldwork also conjures up adventures (Gerber et al 2000) with the primary task being to "gather", to "collect&quo...

Land Warfare Doctrine (LWD) 1 - Fundamentals of Land Warfare was the Australian Army's capstone doctrine publication between 2006 and the early 2010s.  The publication was produced under contract by Noetic Solutions Pty Ltd, and I was the lead author on the writing team.

The study day “Terrains and their boundaries” was organized around three thematic roundtables. The first addressed obstruction and how impediments reshape ethnographic practice and the emergence of research objects. The second focused on the question of closure and on how to investigate around, from, or at a distance when access is constrained or suspended. The third examined academic freedom and the institutional and political conditions that define the very possibility of conducting fieldwork.                                                                                          My position : In war-affected fields, research sites rarely close completely. They can be understood as refractory terrains marked by resistance, obstruction, or suspension but seldom by a definitive end. This calls for a hybrid approach that combines periodic physical returns with sustained forms of distance work. In this regard, digital spaces are not mere substitutes but performative arenas where words, images, and voices become relational addresses that test trust, convey fears, or probe loyalty.

The possibility of long-term research at a distance depends on trust that is patiently built, never extractive, and constantly renewed through reciprocity. Relationships must absorb the uncertainties and traumas that local actors themselves endure. Ethics in these settings is not codified but practical and adaptive. It seeks to minimize harm, anticipate the delayed effects of exposure, and resist complicity with coercive logics, while also opening spaces of empathy and mutual recognition.

The core of research in mined terrains is not simply risk management or overcoming supposed inaccessibility. It lies in this double movement of adaptation and relation, where constraint itself becomes an object of inquiry and where the regeneration of ethics and empathy are central to the ethnographic experience.

During ethnographic fieldwork, anthropologists of religion grapple with various dilemmas regarding their participation in the rituals they study. How do they make real-time decisions between full participation and observational distance? Do they manage to participate harmoniously in religious activities even during moments of doubt or questioning of their own faith? Based on my three-year fieldwork in Israeli Reform Jewish congregations, which included observations and in-depth interviews, I demonstrate how my reflexive experience which exposes my internal Jewish dialogue, shaped my patterns of participation and motivation in engaging with various rituals. This autoethnographic description illustrates that my deliberate abstention or avoidance from participation, stemming from differences in religious habitus and my anthropological research approach, enabled congregants to engage in communal activities and thereby contributed to broadening my understanding of different communal scenarios. I discovered, thus, that the vector that determines the nature of participation is a product of the researched practice-in this case, religious performances/practices. Therefore, I suggest that this methodological decision develops ethnographic honesty and loyalty on both sides, the ethnographer's as well as the informants'.

En enero del año 1949, una comitiva integrada por personal del Instituto de Antropología de la Facultad de Filosofía y Letras de la Universidad de Buenos Aires emprende una expedición a la Patagonia con el objetivo de registrar datos sobre los “últimos” tehuelches. Además de los relevamientos antropofísicos, entre los resultados obtenidos se encuentran un vocabulario y dos grabaciones de la instancia de elicitación llevada adelante por Marcelo Bórmida, materiales que permanecen inéditos hasta nuestros días. Con el objetivo de aportar al estudio de una etapa de la historia de la lingüística indígena poco explorada en Argentina, en este artículo reconstruimos el contexto en que se lleva adelante la campaña y su articulación con el proyecto científico del instituto en ese momento, dirigido por José Imbelloni, quien se desempeñó como jefe de la expedición. Finalmente, analizamos exhaustivamente los materiales lingüísticos.

Иако је сновима литерарних јунака посвећено више пажње, записи аутентичних снова нису често били предмет проучавања у оквиру науке о књижевности. Предмет рада биће поређење одлика кратке приче и мале приче са одликама записа снова из „Сневника” Љубомира Симовића. Кроз изналажење сличности са поменутим текстовима, покушавамо да истакнемо неке специфичности записа снова као особене краће прозне врсте. Неке од сличности са кратком причом су наративност, фрагментарност, тематска разноликост, in medias res почетак и отворени крај, док се блискост између записа снова и малих прича огледа у реферисању на недавне догађаје, тежњи да се нешто исприча или прећути, сагледавању приче као дела веће целине и слично. Циљ рада је истицање особености записа снова и стварање основе за даља проучавања записа сна као хибридног прозног текста.

Праксу дечјих бракова треба искоренити зато што угрожава права деце и неоспорно им наноси штету. Поред тога, дечји бракови генеришу читав низ проблема, од оних у вези са недостатком образовања, преко незапослености и сиромаштва, до потпуне осујећености у остваривању права на квалитетан и испуњен живот у сваком погледу. Заједници је неопходно понудити алтернативе. Укључити је у токове образовања и тржишта рада, без имплицитне дискриминације, социјалне мимикрије и „стаклене таванице“. Исто тако, ако се очекују промене у ромским заједницама, већинско друштво мора да се суочи са сопственом одговорношћу, са опресијом који врши како на манифестном, тако и на латентном нивоу. Не сме се заборавити да праксе дечјих бракова једнако има у доминантном друштву. Исто, ни они не смеју бити толерисани.Приказ извештаја: Дечији бракови у ромској популацији у Србији: етнографско истраживање. Ромски женски центар БИБИЈА, Етнографски институт САНУ и УНИЦЕФ; Београд 201

งานประเพณีนมัสการหลวงพ ่อเพชรและสมโภชเมืองพิจิตรเป็นงานประจำปีที่ยิ่งใหญ่ที่สุดของจังหวัดพิจิตร งานวิจัยนี้มีวัตถุประสงค์เพื่อ 1) ศึกษาองค์ประกอบของพิธีกรรม 2) ศึกษาบทบาทของพิธีกรรมโดยรวบรวมข้อมูลจากเอกสารและการเก็บข้อมูลภาคสนาม ผลการศึกษาพบว่า องค์ประกอบที่สำคัญที่สุดของพิธีกรรม คือ “หลวงพ่อเพชร” เพราะเป็นสิ่งศักดิ์สิทธิ์ที่เป็นศูนย์กลางของงาน และวัดท่าหลวงที่ประดิษฐานองค์หลวงพ่อเพชรเป็นพื้นที่หลักในการจัดงาน ลำดับของพิธีกรรมที่สำคัญได้แก่ พิธีบวงสรวงหลวงพ ่อเพชร พิธีเสี่ยงทายดวงเมืองพิจิตร ขบวนแห่รถ
บุปผาชาติพิธีถวายบัวพุทธบูชา และพิธีประทีปนาวาบูชาหลวงพ่อเพชร พิธีเหล่านี้เป็นสัญลักษณ์ที่สื่อว่าเมืองพิจิตรเป็นดินแดนแห่งพุทธธรรม และชาวเมืองมีศรัทธาในพุทธศาสนาอย่างแรงกล้า งานประเพณีนมัสการหลวงพ่อเพชรและสมโภชเมืองพิจิตรมีบทบาทสำคัญต่อจังหวัดพิจิตรหลายประการ ได้แก่ บทบาทด้านความบันเทิง บทบาทในการสร้างขวัญกำลังใจ บทบาทในการสร้างความสามัคคีและการร่วมแรงร่วมใจ บทบาทในการสร้างสรรค์เศรษฐกิจ และบทบาทในการสืบสานตำนานท้องถิ่นเพื่อสร้างอัตลักษณ์ชาวพิจิตร ซึ่งบทบาทเหล่านี้แสดงให้เห็นถึงความร่วมแรงร่วมใจของหน่วยงานภาครัฐ ภาคเอกชน และประชาชนจังหวัดพิจิตร อีกทั้งยังเป็นงานที่ยกระดับให้จังหวัดพิจิตรเป็นที่รู้จักมากขึ้นด้วย

The worship of Luang Pho Phet and celebration of Mueang Phichit is the biggest annual event in Phichit Province. The objectives of this research were 1) To study the ritual compositions and 2) To study the ritual functions. Data was gathered from documents and field data collection. The study found that the most important elements of the ritual are
“Luang Pho Phet” because it is valued as a sacred figure located at the center of the event and Wat Tha Luang that enshrines the Buddha image as the main venue for the event. The important sequence of the rituals is the worship of Luang Pho Phet, the fortunetelling ceremony of MueangPhichit, the flowerdecorated car parade, the lotus worship, and the Pratheep Nava worship ceremony of Luang Pho Phet. These ceremonies symbolize Phichit as a land of Buddhism, and people of the city have
strong faith in Buddhism. The worship of Luang Pho Phet and celetration of Mueang Phichit plays an important role in Phichit Province in many ways including roles in creating morale, harmony, and cooperation; inheriting local legends to create the identity of people of Phichit; and creating economy; entertainment, and fundraising. These roles demonstrate the cooperation of government agencies, private sectors,
and people of Phichit Province. It is also an event that promotes
Phichit Province to be more well known.

Аршьа из 1296. године (^л и к а р с к а дела која настају после Сопоћана развијају, мање или више, вредности остварене на овим фрескама из око 1264, али без снаге неопходне да би се раскинуло са провереним монументалним концепцијама. Отуда су последње деценије X I I I , и прва наредног столећа, занимљиве по тој мешавини стилова, јер сликарство тога доба још није у стању да формулише, независно од велике уметности која му je претходила, своје принципе стварања. Арил>ске фреске (1296), на свој начин, доприносе сагледавању ових промена у византијском сликарству X I I I века.1 Њ ихове неуједначене ликовне вредности могу се објаснити присуством већег броја сликара, али исто тако и разликама које постоје унутар опуса сваког понаособ. Ариљске композиције П ричеш ћа апостола, Ро ћ е њ а Б о го р о д и ц е или Ж ртве А вр а м ове (сл. 12, 13) означавају места где су се сликари најбоље исказали, где су најмање спутани традицијом и којима д ају свој допринос развоју сликарства што ће довести до значајних остварења у другој деценији 1 О ариљском сликарству се досад писало доста, али још увек ни je потпуно испитана његова ликовна проблематика:

Рад испитује две фолклорне анегдоте у чијем су фокусу хумористични догађаји везани за одређене локалне личности, а које описују тобожњи сусрет протагониста с натприродним. Испитују се њихове жанровске и поетичке одлике и сагледава однос према демонолошко-митолошком предању на садржинско-формалном и поетичком плану. Уочавају се блискости и тачке дотицаја између два на први поглед удаљена прозна жанра, почевши од теме којој сваки од њих приступа на себи својствен начин и у складу са својим поетичким законитостима. Осветљен је однос приповедача према истинитости казивања и одлика оба жанра да транспонују елементе стварности у своје приповедне светове. Сагледавају се начини приповедног обликовања фолклорних анегдота које тематизују наводни човеков сусрет с натприродном силом, при чему се испитују извори комике у конкретним примерима.

This chapter examines the locations – performance venues, physical spaces, virtual outlets – in which stand-up comedy in the US takes place. After discussing the different types of venues in which stand-up has existed historically – such as theatres, nightclubs, bars, clubs, music venues, and arenas – it moves on to explore contemporary comedy clubs in New York City. Particular emphasis is given to the organisation of the venues and shows, the performance conventions they incorporate, and how their spatial and aesthetic properties as venues shape the work of the comics who play them.

reemasonry, which emerged in Enlightenment Europe, was based on the ideals of the honnête homme (gentleman) and Christian morality. It sought to turn its back on mediocrity in human behavior and to found a brotherhood of true friends stripped of the artifice conferred by social status. The first article in our dossier looks at how the rite of initiation was designed to result in the candidate "grinding down" his previous social being. The reality was of course rather di ferent, as shown in our second article, which considers the turbulent relationship between Jews and Freemasons, including in nineteenth-century Germany. It was primarily in western Europe and the Mediterranean that Freemasonry was able to "play its role as an integrating framework" for Jews, though even there the surge of anti-Semitism at the end of the nineteenth century overwhelmed fine sentiments. Freemasonry has always had a problem with women; as anthropologist Lilith Mahmud notes in our "carte blanche" interview with her, the United Grand Lodge of England, the dominant jurisdiction globally, still refuses to accept them as members. The internet has ushered in a new era, but Web 2.0 has shown itself to be a double-edged sword: more communication comes with new forms of abuse that are damaging to the image of Freemasonry, traditionally targeted by conspiracy theorist fantasies. The Grand Orient's particular tradition of involvement in societal debates is illustrated in our final article, which provides a detailed account of its role in establishing secular education in France.

Neste texto apresentamos o dossiê "Conflitos e relações de poder em contextos de trabalho de campo antropológico" cujo objetivo foi refletir sobre dilemas práticos e analíticos na realização de pesquisas em antropologia, a partir especificamente da perspectiva de quando estar em campo é estar em risco. Muito tem sido escrito sobre estratégias para a realização de pesquisas em contextos violentos, mas nem sempre os relatos sobre experiências de violências vividas por pesquisadoras/es durante o trabalho de campo têm ultrapassado as conversas informais sobre os bastidores da pesquisa e se tornado objetos de reflexão. Isso porque o ato de tornar públicas algumas das ocorrências de campo vem, no geral, cercado de interditos, silêncios e incertezas, na medida em que a exposição dessas situações pode suscitar questionamentos sobre o profissionalismo da/o pesquisador/a, dos dados ou criar novos conflitos e retaliações. Deste modo, buscamos criar um espaço de compartilhamento de relatos e reflexões que pudesse contribuir com debates metodológicos e éticos ao problematizar os desafios que as/os próprias/os pesquisadoras/es enfrentam em campo. Os trabalhos apresentados dão ênfase a análises sobre pesquisas de campo atravessadas por imprevisibilidades, relações de poder e violações; a relatos sobre como desigualdades e situações de violência impactaram na produção do conhecimento e na carreira acadêmica; e reflexões sobre os efeitos destas situações na escrita dos resultados das pesquisas. Um esforço no sentido de, ao fim, provocar uma ampliação tanto do debate sobre ética de pesquisa, quanto sobre os protocolos de segurança e institucionalização de redes de proteção a pesquisadoras/es.

DOI: https://doi.org/10.22409/antropolitica2025.v57.i1.a66976

Culture change and its material manifestation on wealth items, is the subject of this Phd dissertation.  Olymbos is a village on the island of Karpathos in Greece.  Despite its geographical isolation the small, rural, kin-based society is connected through time and space to a wider national and international, social, political, and economic context. Since the 19th century major forces such as successive foreign military rules, outgoing migration, repatriation, tecnological development & incoming tourism have transfored the Olymbitian culture. This change is particualrly evident in gender relations & material culture.  As a typical Mediterranean society, Olymbos is chartcterized by an elaborate system of sex segragation which involves the production, use & transmition of wealth items across generations. Throughout its recent history material objects, essential in local people's survival, played a central role in communicating symbolic meanings and in materially manifesting gender and socio-economic differentiation and reformation.  The present doctoral dissertation explores culture change through focusing on the successive tranformation regarding the form, function, decoration, production techniques, and symbolic/aesthetic/social/economic values of the various dowry items.  In Olymbos, dowries are composed of non-material (blessings, wishes, titles) and material items such as houses, pieces of land and locally produced or impored things. All of them are endowed through an elaborate dual unilineal system of inheritance in respect to gender, birth order, closeness of kinship ties, and first name. Olymbos provides a particularly suitable context for the tracing of dowry items' shifting social history, because wealth is meant to be used by their owner but not consumed; only preserved, and passed to the next generation. This conservative attitude has transformed wealth items saved since the 19th cent by the local people into embodiments of the place's shifting social history and its relation to world history.  The role that wealth items played in the shifting history of Olymbos, as agents and at the same time as subjects of change, is explored in the present Phd dissertation. This is a case study of a particular Mediterranean Greek society on the island of Karpathos which aims to illustrate how material objects can be used for the anthropological study of the complex process of culture change through a holistic approach.      Copyright 1991 by Skiada Virginia. Order number 9121304. UMI Dissertation Information Service. University Microfilms International. A Bell & Howell Information Co. 300 North Zeeb Road Ann Arbor MI 48106-1346 USA.  Printed in 1991.

This study was conducted to assess the effectiveness of National Reading Camp (NRC) to the reading performance of grade 2 learners in Filipino. It focused on their level of reading performance in the pre and post assessment tests along fluency and comprehension before and after the conduct of NRC. Differences in their performance between the two assessments and the extent of effect of the factors affecting their reading performance were also determined.
The study employed the pre-experimental and descriptive survey method. The participants were 21 grade 2 learners of Monamon Elementary School, Bauko District II, Bauko, Mountain Province and their parents were considered as respondents of the study. Frequency count, mean and the t-test were used to treat the data.
Findings revealed that the reading performance of grade 2 learners in Filipino in the pre-assessment test along fluency is at “reading at grade” level while their reading comprehension is at “transitioning reader” level before the conduct of NRC.  Nevertheless, they attained a reading performance of “reading at grade” level in Filipino in the post-assessment test both in fluency and comprehension after the conduct of NRC. No significant differences were noted between the reading performance of learners in Filipino in the pre-assessment and post assessment tests along fluency and comprehension before and after the conduct of NRC.  Language factor often affects the reading performance of learners while both the teacher and pupil factors sometimes affect their reading performance. Home factor does not affect the reading performance of learners.
Based on the findings, it is concluded that the learners demonstrated an excellent reading performance in reading in Filipino along fluency in Filipino, as measured by the pre-assessment, since they were able to recognize and decode words. However, their comprehension remained at the transitioning stage, as they were unable to answer all the questions based on the given passage. There is an improvement in the level of reading performance of learners along fluency and comprehension as reflected in the post-assessment test after the National Reading Program (NRP) is implemented. Though there is an improvement in the reading performance of learners in the post-assessment test, after the conduct of NPC, this improvement was not significant. Language is often the factors that affects their reading performance in Filipino due to their limited vocabulary.

By its very methods, be they desk-based research or practical field approaches, archaeology is, by nature, an active discipline. Therefore, the effective teaching of archaeological skills requires a dynamic approach. Most students have to rely on field schools for their training in practical archaeology. However, many of these are prohibitive in cost, accessibility, and inclusivity. This paper describes a newly developed tactic (the Micro-Site Simulation Research Project) utilizing experimental, handson, interactive, and experiential pedagogical approaches to overcome these issues, encouraging increased student engagement and the effective teaching of practical archaeological skills in the classroom.

The implementation of multigrade teaching in the Department of Education has posed several challenges experienced both teachers and learners. Multigrade classroom happens when one teacher handles two or more classes simultaneously. Learners from different ages and learning ability are taught by one teacher. In order to gather first hand narratives from the participants, a phenomenological study was used to gather the data. Participants were interviewed using an interview guide questions and their responses were analyzed. Teachers have various experiences as a multigrade teacher. Teachers perceived their tasks as challenging and demanding. However; these challenges made the teachers to be creative, flexible and adaptable. Teachers’ strategies vary based on the learning pace of the learners. These strategies start from implementing clear routines in the classroom, peer tutorial, group works, and differentiated instruction and with the use of Information and Communication Technology. With the pressing challenges experienced by the teachers, teachers have learned that one must be patient, flexible and well- organized. Teachers learned that it is a must that all needs of the learners should be catered. The challenges experienced by the teachers have in one way or another shaped the perspectives of teachers towards. Despite these challenges, teachers remained to be committed in teaching. With the support from the community, stakeholders and administration through providing training and sufficient resources, learning in a multigrade classroom will always be engaging for all.

Son numerosos los estudios sobre los chamanismos, pero casi inexistentes las monografías que abordan directamente lo que hace el chamán o chamana, por qué y para qué lo hace. Es decir, acerca de su chamanidad. Basándose en un trabajo de campo de casi dos décadas entre un conjunto de chamanes, tanto nativos de las regiones amazónica y andina como españoles formados en la selva tropical, Santiago López-Pavillard ofrece una novedosa aproximación a una antropología implicada en la que se entrelazan descripción etnográfica, debate teórico sobre conceptos y métodos, y reflexión experiencial sobre la práctica etnográfica y sus efectos en el investigador. Todo ello le permite desarrollar una reconceptualización de la figura del chamán y de la práctica chamánica en torno al uso ceremonial de «plantas maestras» como la ayahuasca y el tabaco, a partir de la cual construye una crítica de los paradigmas disciplinarios de la antropología social y cultural, y desde la que plantea, también, un debate de gran actualidad sobre la naturaleza y el alcance del conocimiento científico en general.

Chamanes, ayahuasca y sanación muestra un aspecto particularmente complejo de nuestra sociedad, como es la coexistencia de diversas racionalidades que obedecen a distintas concepciones de la Realidad. Para ello, se hace necesario distinguir con claridad un conjunto de nociones como son las de salud/sanación, religión/espiritualidad o creencias religiosas vs. conocimiento espiritual, desde las que tratar de entender cómo y por qué se da una progresiva introducción de concepciones animistas en la sociedad occidental.

Prayer is a direct channel to the divine, to the unknown, which also reveals cultural and social perceptions both of the individual and their environment. During crises, prayer marks a breaking point, an expression of crisis. Prayer is an action of restoring one's faith. Following the outbreak of the Israel–Hamas war on October 7, 2023, Neve Schechter, a center for contemporary Jewish culture and art in Tel Aviv, initiated "Radio Awe"—an online library of prayers spanning various religions, beliefs, cultures, and languages, streaming via internet radio. Through an ethnographic fieldwork that included participating in prayer writing workshops, conducting interviews with the authors, and analyzing the content, I clarify how these prayers express, affirm, and also challenge both the reality of the war and the dominant public responses to it. I argue that this project created a liminal, multidimensional, and heterotopic space; on the one hand, the prayers reflect trends of ethno-national solidarity and unity, speak in an empowering, optimistic tone, and promote a message of security and mental and physical health. On the other hand, some of the prayers also challenge hegemonic national values and liturgy, voicing radical and incisive criticism: against the government, and against the bloodshed of the conflict, and even against the Divine. Thus, I conclude that writing a prayer is revealed not only as a religious-spiritual practice that sheds light on spiritual connections and faith-based motivations that still manage to exist even in times of crisis, but also as a political act of resistance against manifestations of violence, incitement, and a sense of loss of direction and faith.

Abstract. This paper presents some of the results from a study in cognitive anthropology that examined how Quechua-speaking farmers in Cusco, Peru think about aspects of potatoes, their primary food crop. On some attributes of potatoes, there is considerable concordance among
the respondents in the study, most notably on taste (sweetness) and texture. There is less agreement on tuber size and the frost resistance of the plants. On which potatoes they prefer to plant, men tend to agree with each other, whereas women do not. On this dimension, significant
differences exist between men and women. To the extent that individuals agree on the name of a variety of potato, they are more likely also to agree on these attributes. We underscore the importance of understanding how campesinos think about the activities that are the basis for their economic survival, especially under conditions of climate change.

Multinational military gatherings are important sites of international interaction. High level military officials meet on a regular basis in different configurations, and a carefully orchestrated global calendar coordinates these events. States build, maintain and strengthen diplomatic, organizational and interpersonal relations at these events. This article argues that understanding the logic and global political functions of such gatherings requires a study from the inside. Zooming in on naval symposiums, I present the results from participant observations obtained in attending fifteen such meetings. I show how these gatherings have a common structure and are driven by symbolic content and ritualized actions, such as gift exchanges, the celebration of food and culture, and the repetition of narratives. I conclude that gatherings have an important role in facilitating transnational (maritime) security communities.

In this International Decade of Indigenous Languages (2022-2032)-as proclaimed by the United Nations General Assembly-it is important to note that the Inuit of Nunavik (Arctic Quebec) still widely speak their own language, Inuktitut, while understanding the two colonial languages, English and French, to greatly varying degrees. The Court of Québec has jurisdiction in the region over criminal matters, whereas different legal texts protect the right of Inuit to court interpretation, including the provincial and federal Charters of Rights and Freedoms. In this paper, we address the linguistic challenges of interpreting at the Nunavik Itinerant Court, with the aim of shedding light on the ontological conflicts at the heart of the justice system. We also examine the meaning of "justice" for Inuit. To that end, we use the results of research by the Sentinel North Research Chair on Relations with Inuit Societies (Université Laval).

This “Forum” considers attitudes towards theories and theoretical knowledge among ethnologists and anthropologists. Answering questions from the forum organisers, its participants discuss the need for a common “grand theory” that would unite the entire anthropological community, the tense relationship between theory and description, the causes, manifestations and effects of theory fatigue — and also the need for it, its shortage — and overproduction. The most promising theoretical concepts are noted in the responses (in particular, different opinions are given on the post-anthropocentric vector in humanitarian studies). The authors discuss the extent to which the “vitality” of theories depends on external and internal factors, share their personal experience and strategies for dealing with theories: their selection, combination, transformation and production. The responses of the participants reveal significant differences in approaches to understanding the essence and functions of theory in anthropology. In part, these differences are due to the different understanding of the subject of anthropology by the participants (as the history of the emergence of culture and society — or of their functioning). An important issue of the “Forum” is the (im)possibility of theory’s becoming a space for common conversation in anthropology. Hopes for the realization of this possibility are associated with overcoming the subject-object paradigm, and the obstacle to it is the generative model of theorising, which prescribes not working with existing concepts, but generating new ones.

HAL is a multi-disciplinary open access archive for the deposit and dissemination of scientific research documents, whether they are published or not. The documents may come from teaching and research institutions in France or abroad, or from public or private research centers. L'archive ouverte pluridisciplinaire HAL, est destinée au dépôt et à la diffusion de documents scientifiques de niveau recherche, publiés ou non, émanant des établissements d'enseignement et de recherche français ou étrangers, des laboratoires publics ou privés.

The literature on witchcraft has focused predominantly on the accusation of witches, the procedures for establishing guilt, and the effects thereof. However, during my fieldwork in Central Angola, I did not encounter processes of accusation but rather a prevailing mood of unresolved suspicion. Drawing on ethnographic research conducted between 2014 and 2019, this paper theorizes the relationship between witchcraft and suspicion by examining the micro level of social interactions in which witchcraft narratives emerge. It explores how suspicion operates through circumlocution and tautology, arguing that it thrives on indeterminacy, doubt, and suspended indicationelements that structure the dialectic between the general and the particular in witchcraft. This tension allows the relationship between witchcraft and witches to remain open, conditioned not only by social conventions of plausibility and hierarchical relations that position witches and sorcerers but also by the contingencies of how these conventions are enacted in specific interactions.
The full article can be accessed at: https://doi.org/10.1086/736127

Gustavo Martínez (Cap. 1 al 5), Mariana Sanmartino (Cap. 4) y repositorios digitales Ideas por Rosca. Participación y colaboración en el Proyecto (talleres, entrevistas y jornadas de trabajo de campo) Algunos miembros de las comunidades Tobas de la región que participaron activamente en la investigación que dio lugar a este material. -Comunidades Tobas Qom del Río Bermejito.

This article studies the progressive spatial minoritisation of Calcutta's Muslims between 1946 and 1964. Hindu-Muslim communal riots in the second half of the twentieth century redrew the internal communal boundaries of the city and contributed to the subsequent development of Muslim ghettos only in certain pockets of the city. The article is a micro-historical analysis of these riots and their impact on the city's Muslims. Consistent with the global literature on ethnic, racial and religious minority ghetto formation, the article argues that ghettos are not a 'natural' phenomenon. Ghettos appear when the majority community expels the minorities from its territory, forcing them to accumulate in pockets, which in turn renders them invisible in the city and hyper-visible in the ghetto. While past research on Calcutta discussed ghetto formation in the early post-colonial decades, a systematic understanding of the city's demographic shifts between wards and thana jurisdictions is still lacking. Furthermore, the existing research does not tell us much about the Hindu-Muslim spatial relationship before ghettos came into existence. This article attempts to address these research gaps.

Pornind de la distincțiile făcute de Claude Rivière (1999) între diferitele tipuri de observație directă, încercăm să ordonăm un material eterogen, imortalizat a priori, mai curând apropriat în afara normelor terenului și livrat adesea ca exemplificări în discursuri orale. Datele etnografice sunt rezultatul unor contacte prelungite – de aproape un deceniu – cu o comunitate rurbană în al cărei comportament ritual am sesizat și urmărit interesante strategii de ocultare și disimulare. Analiza se constituie pe baza observării și descrierii emice și etice a 7 practici cutumiare specifice ciclului pascal.

À partir des distinctions établies par Claude Rivière (1999) entre les différents types d'observation directe, nous tentons d'ordonner un matériel hétérogène, immortalisé a priori, plutôt approprié hors des normes du domaine et souvent présenté comme exemple dans les cours universitaires. Les données ethnographiques sont le fruit de contacts prolongés – de près d'une décennie – avec une communauté rurale dont le comportement rituel nous a permis d'observer et de suivre d'intéressantes stratégies de dissimulation et de dissimulation. L'analyse repose sur l'observation et la description émique et éthique de sept pratiques coutumières spécifiques au cycle pascal.

Après l’arrêt du processus électoral en janvier 1991, l’Algérie a plongé dans une spirale de violence sans précédent. De ce fait, la nécessité d’endiguer ce cycle meurtrier est devenue urgente. En effet, plusieurs partis politiques de l’opposition algérienne se sont réunis autour de la plateforme de Sant’Egidio (Rome, du 8 au 15 janvier 1995) pour tenter de trouver une issue pacifique à la crise politique qui secouait le pays depuis trois ans. Cette rencontre a représenté beaucoup d’espoir pour les Algériens qui espéraient une sortie pacifique de cette crise. Toute la presse algérienne s’est impliquée dans la couverture de la rencontre de Sant’Egidio, notamment les quotidiens El Watan et El Moudjahid, qui se sont distingués par différentes stratégies discursives dans leurs articles. Ce contexte de crise politique se prête à l’engagement d’une étude comparative visant à connaître le positionnement des journalistes vis-à-vis de la plateforme de Sant’Egidio. Pour ce faire, nous avons appliqué la technique de l’analyse factorielle des correspondances (AFC) sur un corpus de onze articles. Les résultats obtenus nous ont permis de produire des graphes, utilisés pour l’étude des micro-univers discursifs, ainsi que des tableaux servant à analyser la fréquence d’occurrence des mots-thèmes et des couples de mots.

Original e suvenir, ruína e réplica: os ecos do modernismo sobre a estatuária de Aleijadinho Isabella Mendes Freitas Sumário Ficha Técnica da Organização do Evento e dos Anais 206 28 Materialidades remanescentes: a vida social de objetos religiosos após a demolição de igrejas Rodrigo Toniol 50 Ouvir os tambores, ver a vaca-fantasma: ensaio sobre visagens e regimes de verdade Gabriela Lages Gonçalves 70 Sonho e metamorfose da antropologia em Escute as feras, de

Jafar Panahi's film Taxi is emblematic of how Iranian filmmakers find creative ways to undermine government-imposed regulations. As a socio-political critique that effectively suspends our doubts regarding the film's degree of improvisation and authenticity, Taxi recursively replicates its content in its own form by luring the Iranian government into demonstrating what the film merely sets out to communicate. In doing so, the film exemplifies a form of creativity within constraints that captures and exceeds those very constraints. By discussing Taxi in analogy to ethnographic practice, this article argues that the captivating qualities of ethnography derive from the narrative trope of captor-turned-captive. Here, incomplete entrapments of the field are used as a device for turning ethnographer and reader into entrapped.

ccording to Ethnologue , Papua New Guinea is the country with the most languages in the world, numbering more than eight hundred. Indeed, the northwestern part of the country is the most linguistically dense area in the country-and probably in the world, meaning that it likely has the highest number of languages concentrated in such a small space. My research revolves around the Torricelli family, a group of over fifty highly endangered and largely undocumented languages. For most Torricelli languages, we only have a few word lists collected more than half a century ago by the Australian linguist and anthropologist Donald Laycock. The area of Papua New Guinea where I do fieldwork is shown in Figure . The goal of my doctoral dissertation project at the University at Buffalo is to document Srenge, a language belonging to the Torricelli family, spoken in the southern hills of the Torricelli mountain range in Papua New Guinea. I have lived with the speakers of Srenge for several months of the year for three years-in 2019, 2023, and 2024. My dissertation will consist of a basic grammatical description of Srenge, covering aspects of its phonology, morphology, and syntax, and a short lexicon and collection of texts. Figure is an image of my two main consultants, Tom Itimbien, on the left, and Wuram Kalmbop, on the right. One of the most universally interesting and important areas of human language in relation to human cognition is causality. Causality concerns the relations between events as well as the role in and degree of control people have over those events. Because languages vary in how they express such control, it is of universal interest to discover how these expressions of control differ between languages and cultures and what they can tell us about how we think about events and their relations. I have noticed that Srenge people have a tendency to conceive involuntary actions such as having hiccups or getting lost as voluntary; that is, they tend to find causes for such actions. While people in North America and Europe might assign the failure to successfully

From "Death and Memory" (375) "This paper tells two stories. It is a lament about death, loss, and grief, inscribing my mourning,a double mourning, as an anthropologist and a granddaughter. But it is also about the effort to remember,and the need to remember,my effort and my need to remember, compelled as I am by duty-memory." Postscript, April, 2012

In my presentation at this national music network meeting, I will firstly focus on the concept of cultural heritage as an essentially contested concept, secondly on the heritagisation of music. The background to my presentation is the collaboration with the Norwegian Music Museum in order to publish a scholarly anthology on music as cultural heritage in Norway. I will briefly discuss the following issues: How can cultural heritage be understood conceptually? What views of cultural heritage lie behind the selection of music as cultural heritage by museums and other public institutions as well as by minority groups and music communities? What ideas do these different views of cultural heritage consist of? What do the discussions and activities look like where various actors receive, transform and innovate music as cultural heritage?

This article emerges from the authors’ interest in exploring new approaches to ethnographic practice and anthropological reflection. Drawing on our fieldwork experience and our teaching of workshops and seminars for scholars interested in the relationship between emotion and anthropology, we engage with an ethnographic approach through an ‘emotional lens’. We propose integrating this perspective into the curriculum for the training of future anthropologists. The reflexivity of emotion as a category is relevant in two ways: first, as an object of study in anthropology and second, as part of the researcher’s process of knowledge construction, that is, as an essential component of the analysis of ethnographic descriptions.

The objective is to present the theoretical basis and describe the empirical practice of the research methodology on a social impact of tourism in the havanero place, the sex workers, criminalized as prostitutes/jineteras. The epistemology of Husserl's phenomenology and Kosik's dialectics give rise to a participant observation as a methodology of insertion in the social fabric as a "tourist"/researcher, in search of the meanings that are established in the "unauthorized" approaches of autochthonous people and the relationship between essence/totality of the phenomenon. The essential hypothesis or intuition: such a path in the sociological investigation of the social phenomenon tourism is legitimate as a theoreticalmethodological choice. It enhances its continuous development as a strategy of approximation and inquiry in any geopolitical and socioeconomic contexts. The relationship between the concept of place and participant observation as a consistent research method and technique is essential. In a historical and theoretical perspective, I trace the geopolitical, economic and social conjuncture in which Cuba opened itself as an international tourist destination, scenarios of empirical investigative praxis. Ethnographic data collected with phenomenological inspiration, especially on the meaning of the social actors who granted me indepth interviews, are reported from their narratives. As the dialectical method continues when the phenomenological ends, I contextualized them historically and politically in search of inferring generalizations. I make the insertion of data of the current conjuncture, seeking to reinforce the need for the development of the methodology undertaken in Sociology of Tourism.

The chapter describes the complex processes of Indigenous urbanization and government-driven Indigenization using the case study of the Russian Arctic city of Naryan-Mar. As many Arctic cities experience a postcolonial transition, Naryan-Mar is also undergoing multiple transitions from the Soviet and post-Soviet past to a city of the twenty-first century. Indigenization is part of this transformation, encompassing the urban built environment, culture, economy, and political sphere.