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Advances in writing technologies have fostered the gradual move from Paper-Based (PB) to Computer-Based (CB) writing assessment in foreign language (FL) education. The trend was further boosted by the outburst of the Covid-19 pandemic, which led to drastic changes in teaching and assessment practices. In higher education (HE) contexts, writing assessment in English as a foreign language (EFL) is more and more often managed by means of online learning platforms, where students create and submit written assignments on the computer. This paper examines a sample of 100 EFL exam essays completed by 100 Italian university students. Half of the essays were computer-typed on Moodle from home during the Covid-19 lockdown, whereas the other half were handwritten on paper during a face-to-face exam session after the Covid-19 emergency. The study presented herein compares the amount and types of formal errors in the CB and PB written assignments respectively. The results of the comparison may be useful to suggest hypotheses on the impact that both writing modality and environment can have on the quality of EFL writing in assessment contexts.

This article studies the contested legal–political dynamics around forced migration flows to and through an unrecognized state: the Turkish Republic of Northern Cyprus (TRNC). We adopt an analytical perspective drawn from the literature on performative politics and the legal anthropology of documents to explore how migration dynamics interact with the contested legal status of the TRNC. Our two main questions are: What practical shape do the human rights of refugees and asylum seekers take in an interstitial legal space, where the foundation of law is itself subject to ambiguity, suspension, and contestation? And what implications—opportunities and hazards—does this constellation have for refugees and asylum-seekers? Drawing on interviews, lived experience and fieldwork observations, we make two arguments. First, we contend that the interstitial status of the TRNC represents both an opportunity for refugees and a threat. Secondly, we argue that a purely legal or technical understanding of legal identity and concurrent rights is inadequate; we must subject these phenomena to a politically informed analysis of the everyday practices through which legal norms and spaces are continuously shaped and reshaped. [ABSTRACT FROM AUTHOR]

A pioneer in the study of Islamic architecture, Henry Viollet (1880-1955) travelled from Egypt to Central Asia between 1904 and 1913. From his missions, the French architect and archaeologist brought back more than 4,500 written and photographic documents, today kept at the Bibliothèque universitaire des langues et civilisations orientales in Paris. These archives document Viollet’s excavations at Samarra and his surveys of Islamic monuments, particularly in Iraq and Iran. In 2021-2022 a scientific project funded by the GIS CollEx-Persée and co-partnered with BULAC and CeRMI has been set up to study part of the iconographic materials stored in these archives (EpiPOM project). In the frame of this project, an international conference was organized in Paris on 23 June 2022 to bring together a network of researchers in the arts of Islam into a collaborative study of this partly undisclosed archival material.

This article analyses a seemingly mundane feature of a mental health centre for immigrants and refugees in Paris: the documents used by budding therapists undertaking their apprenticeships. Supervisors developed these documents in order to train therapist apprentices to learn the explanatory models of patients, identify the voice of patients, and incorporate medical anthropology into their therapeutic practice. The documents were central to the experiences of therapist apprentices because they occupied most of their time and were a substitute for supervision and patient contact. Documents disciplined the speech of therapist apprentices and focused their attention on specific aspects of patients’ histories. Therapist apprentices found these documents and documentary practices to be problematic because they reduced patients’ complex migration and medical histories to a series of tick boxes and short answers. These documents generated new forms of uncertainty among therapist apprentices about how to present clinical information about patients to their supervisors. This article is part of a larger study that considers mental health services for immigrants and refugees as communities of practice in which therapist apprentices learned to develop clinical and caring skills for vulnerable patient populations. By drawing on and contributing to scholarship on apprenticeship, uncertainty, documents, and bureaucracy, this article demonstrates how bureaucratic processes and documentary artefacts may generate unnecessary forms of uncertainty and hinder participation in communities of practice.

Within the last decade, challenges of diagnosis have emerged on the global health agenda, accompanied by an expansion in the use of point-of-care and rapid detection devices in low-resource contexts where laboratory facilities are scarce. Few studies have explored how these changes are shaping people’s diagnostic journeys and their modes of accessing such technologies. In this paper I show how sick people and their families in a peri-urban area in Burkina Faso attempt to access diagnostic technologies and make themselves visible to the healthcare system through papers. In this context, I show how referral papers and diagnostic papers take on significance for people as they attempt to access care and diagnostic technologies and ‘carry’ knowledge between different levels of the healthcare system. The use of papers is often an uncertain undertaking, as they remain unintelligible to the sick and the layperson. I highlight how the form of the papers makes a crucial difference to the ways that sick people are able to use them. Papers and diagnostic technologies present both opportunities and challenges, and simultaneously engender hope, uncertainty, disappointment, and despair for the sick seeking a cure. Uncertainties, especially financial ones, arise with the possibility of new referrals and diagnostic tests, and along the way many give up or are immobilised when faced with diagnostic ambiguity.

With the creation of the Dip. A. D., formal teaching of art history became mandated in the Uk’s art schools. In a talk to university heads of art history, who would be required to train the required art historians, Gombrich addressed the problem of what they should teach. Far from advocating the common university curriculum, he recommended drawing upon local traditions of art and craft practices. While suggesting that students should have a basic awareness of art history’s historical map, if they should become needed to teach the subject, ‘I should try to investigate with them what it was like to be an artist in the past, what tasks he had to perform and in what concrete contexts the works of art took shape which we still admire.’

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This paper builds its arguments on the (re)interpretation of 'human' and its entanglements with nonhumans in the digital age. Since the concept of humanness has prominently transformed into something innovative because of immense improvements in science and technology, and thereby society, terms such as human, nonhuman, posthuman, and transhuman including cyborgs, have emerged as concepts that require to be reinterpreted in the digital age. In a planet where cryptocurrency, artificial intelligence, 5G technology, autonomous vehicles, quantum computers, genetic engineering, edge computing, microchips, green tech, and hydrogen fuel cells are commonly regarded as innovative inventions of the 21st century, the positions of humans are decentralized and displaced from centralized to more peripheric spheres. Beginning from anthropocentrism, broadly defined as a thought process that makes humans the primary measure of everything, this paper exposes the (trans)formation of humans from anthropocentricism to posthumanism and paradoxically from posthumanism to transhumanism by drawing upon the philosophical discussions of Donna Haraway, Rosi Braidotti, Cary Wolfe, Francesca Ferrando. By interrogating the socio-cultural existence of humans through epistemological and ontological viewpoints, this paper attempts to (re)define the place of humans in the digital age with a focus on the relationship between human and nonhuman beings and their entanglements.

This paper proposes an original synthesis of teleological aims and priorities of Christian colleges and universities. Based on historical trends and trajectories, I provide a typology of ages based on the purpose of college education and the subsequent views of human personhood: the age of faith, the age of reason, the age of industrialization, and the age of feeling. Each age emphasizes a particular view of personhood and a corresponding view of human flourishing. The paper concludes with an argument for an Augustinian anthropology and purpose. Opposed to the previous models of personhood and flourishing, Augustine and his successors posit that human beings exist fundamentally as lovers, with the heart or soul as central to biblical anthropology and epistemology, and the flourishing life as the double-love of God and neighbor in God.

The Looking Machine: MacDougall, David: The Looking Machine: Essays on Cinema, Anthropology and Documentary Filmmaking. Writing of the practice of documentary filmmaking in relation to anthropology, MacDougall nicely turns on its head a knee-jerk reaction to images as extraction and exploitation when he says, Undoubtedly the filming process... includes a sense of acquisition, of capturing some piece of reality, yet this is just as often tempered and exceeded by a feeling of humility at what the filmmaker has been able to film. MacDougall writes of the work of documentarians and fiction filmmakers challenging the dominance of the Griersonian conception, wanting to represent "ordinary folk"; men like Humphrey Jennings, with his wartime work in England; John Huston, in his [19] film I , Let There Be Light i (banned by the War Department of the United States "for showing too explicitly the traumatic effects of warfare on ordinary soldiers"); Georges Rouquier, who made short films dealing with French artisans at work, as well as features on rural lives and land that are full of ecological wisdom without ideologizing; and Luchino Visconti, Vittorio de Sica and Roberto Rossellini, with their post-war films in Italy that chronicled ordinary lives in a realist style. Both men knew too that in some films the filmmaker directs the subject and in others "the subject directs the filmmaker" (Young, in MacDougall, 171). [Extracted from the article]

A detailed understanding of female reproductive functioning is important to many disciplines including anthropology, evolutionary theory, demography, psychology, and biomedicine. In this article, I describe strategies and methods that have been used successfully in community-based studies of human reproduction, many in remote locales, to produce high quality biomarker data. These techniques are applicable to a wide range of research questions and populations, and to persons from adolescence through senescence. I give particular attention to the inherent challenges imposed by the cyclical and somewhat unpredictable nature of the hypothalamic-pituitary-ovarian axis including the necessity and difficulty of ascertaining the timing and occurrence of ovulation, the limits of different sampling regimes for capturing fluctuations in reproductive hormones, and the critical importance of recognizing and, when possible, reducing selection bias. I discuss the relative advantages and disadvantages of collecting saliva, urine, and dried blood spots, and describe some of the subtleties involved in collecting contamination-free samples. Once samples are collected, they must be stored in a manner that minimizes degradation; I describe techniques to keep samples cold even without access to electricity or dry ice. I also discuss various issues that should be considered during initial discussions with a laboratory and when samples are assayed by the laboratory. I include examples of techniques that have worked well in actual field studies, and examples of flawed analytical approaches that should be avoided. With these and other tools, even under technology-sparse conditions, researchers can investigate variability in human physiology across the breadth of human habitats., (© 2020 Wiley Periodicals LLC.)

In the article, "Smear Gel Paper for a Contingent Marble Sculpture. A Reply to some Critics" Sorgner answers selected criticisms of his monograph "We have always been cyborgs" (2022) which were put forward by Russel Blackford, Steven Umbrello, Steve Fuller, Maurizio Balistreri, and John Danaher. The meaning of the term "violence" was central for issues raised by Russel Blackford. Steven Umbrello questions whether Sorgner has sufficiently taken into consideration the ethical turn towards design-embedded norms and values. According to Steve Fuller, Sorgner presents a bioconservative, cishuman transhumanism. There is a difference between replanning the human and enhancing human capacities, according to Maurizio Balistreri. John Danaher confronts Sorgner's weak transhumanism with arguments in favour of a classic version of transhumanism. Each criticism is being dealt with in a separate sub-chapter. [ABSTRACT FROM AUTHOR]

The objectives of this study are to determine the ability of students Pendidikan Bahasa dan Sastra Indonesia (PBSI), FKIP, Universitas PGRI Yogyakarta (UPY) in writing scientific papers; and to find out the difficulties of students in writing scientific papers. The research method used is descriptive qualitative. The population in this study were PBSI students who were conducted in the odd semester of the 2021/2022 academic year. The sample is 31 students of class G-1 who take Psycholinguistics courses. Data in the form of scientific papers were collected in the middle of the semester of Psycholinguistics lectures. The scientific paper was analyzed using research instruments. The writing ability assessed includes five aspects, namely (1) ideas, (2) organization, (3) grammar, (4) diction, and (5) spelling. Based on the assessment, each is categorized into five, namely (1) very good with a score range of 86-100, (2) good with a score range of 68-85, (3) sufficient with a score range of 48-67, (4) less with range of values from 32 to 47, and (5) very less with a range of values

William Montague Cobb, AB, MD, PhD, was the first African American PhD in anatomy and physical anthropology. He produced 1,100 publications while a professor at Howard University. His influence on the civil rights struggle from the 1930s to 1970s was profound as were his contributions to science and medical history. This article shows how he continued the activist and interdisciplinary traditions of African diasporic intellectuals and that these innovated what is today labeled biocultural anthropology, which focuses on the political, economic, and other societal influences on human biology and health. The human biology of the White "mainstream" has tended toward reductionism, biodeterminism, and eugenics. It drew a causal arrow from biology to society. Had they been able to listen to Black intellectuals, the world might have avoided the tragedy of mid-20th century eugenics and its long continuing biodeterministic shadow., (© 2021 American Association for Anatomy.)

This article is based on research into the phenomenon referred to as the "colonization of the mind." It commences with a discussion of four different backgrounds and concomitant experiences regarding this persistent form of colonization: two with reference to the authors of this article, and two with reference to distinguishable categories of Indigenous people who still feel the enduring effects of the colonization of the mind. After theorizing about the "living in two worlds" that seems to be typical of the colonization of the mind, the authors propose a number of biblically justifiable measures that can be implemented by those still feeling themselves suffering from this lingering form of colonization. These measures include the adoption of a reformed ontology, anthropology, ethics, and education. The paper concludes with a brief discussion of an adapted Citizenship Education school program that may contribute to the eradication of the colonization of the mind issue.

Objectives: In this article, we discuss research from the science of teaching and learning and from progressive pedagogy, with the aim of discussing how these fields can help us all become better teachers., Methods: Our methods were based on assessment of the literature and our in-class practices., Results: We find that the practices of critical progressive pedagogy are rooted in good research practices and are based both on new research and on fundamental aspects of teaching and learning., Conclusions: While some of the ideas mentioned in this piece might be seen as radical, we argue that everyone can benefit from a discussion of these concepts and ideas. Teaching is something that we all do in various ways. Progressive pedagogy allows us to create classrooms as a space to welcome all learners and also pushes educators toward creating a more diverse, inclusive, and equitable classroom., (© 2021 Wiley Periodicals LLC.)

The concept of race has a complex history in the field of biological anthropology. Despite increased recognition of the racist origins of the discipline, there remains little agreement about what the concept means, how it is used, or how it is discussed. This study presents the results of a survey of biological anthropologists to investigate the relationship of biological anthropologists with race and ancestry. The survey focuses on the areas of research, public engagement, and teaching as related to these concepts. Results indicate that a large majority of biological anthropologists agree that race (as a social not biological concept) is separate from ancestry. The majority of respondents agreed that ancestry categories should be based on geography (e.g., Asian, European, and African), and more anthropologists thought the terms "Hispanic" and "Latino" were inappropriate ancestry categories. While most respondents felt that discussions of these terms were not matters of "political correctness," nearly a quarter of respondents suggested that concerns over the moral and ethical implications of research (e.g., photos, terminology, and ancestry) result in the silencing of anthropological research. Overwhelmingly, respondents felt that anthropologists have a responsibility to ensure the avoidance of misappropriation of their work by race science and by white nationalists/supremacists. Some differences in survey responses were found relating to respondents' subdiscipline, educational level, location, age, self-identified racial/ethnic categories, and gender. In regard to teaching, survey results indicate that these concepts are minimally covered in university classrooms. When taught, topics focus on the colonialist/racist history of anthropology, the presence of white privilege/supremacy, and racism. Based on the results of this survey, the authors argue for greater public engagement on these concepts, a standardized system of teaching race and ancestry, and a disciplinary conversation about practice and terminology. In this way, biological anthropologists can best place themselves to combat racism in a socially responsible way.

Grit is implicated in several biological phenomena-it wears teeth, it fractures teeth, it drives tooth evolution, it elicits complex manual manipulations-any one of which could be described as a central topic in evolutionary anthropology. But what is grit? We hardly know because we tend to privilege the consequences of grit (it is abrasive) over its formal features, all but ignoring crucial variables such as mineral composition, material properties, and particle geometry (size, angularity), not to mention natural variation in the habitats of primates and their food surfaces. Few topics have animated so much debate and invited such cool indifference at the same time. Our goal here is to shine a light on grit, to put a philosophical lens on the nature of our discourse, and to call attention to large empirical voids that should be filled and folded into our understanding of primate natural history and evolution., (© 2021 Wiley Periodicals LLC.)

In this address I identify specific and unique roles anthropology can play in the necessary work of decolonizing education. These include: building anti-racist schools that honor all "ways of being human"; decolonizing school leadership and working towards culture creation for equity and anti-racism; decolonizing teaching and learning and honoring how humans learn best; decolonizing teacher education; decolonizing student-teacher relationships; putting the social in social and emotional learning; and decolonizing education research and policy.

Objectives: This review explores the dualism in evolutionary anthropology that both acknowledges a broad range of familial caretaking strategies, while also remaining tethered to theories scaffolded around notions of selfish genes that constrain our understanding of who provides adequate kin care. I examine the process of norm creation in the sciences by investigating how theory may limit which data are collected and how those data are interpreted., Methods: This paper serves as a literature review and critique of prominent biological, evolutionary, and psychological conceptualizations of parental investment and caretaking in humans, and how these studies shape what is considered normal behavior in scientific literature., Results: Quantification, assessment, and theory building in evolutionary anthropology, and an oversampling of WEIRD communities in other disciplines, have limited our understanding of what constitutes both evolutionarily adaptive behaviors, and culturally specific human behaviors., Conclusions: A synthetic theoretical model of behavioral norms in childrearing must account for an exchange of psycho-social and cultural resources and skills, the transfer of energetic reserves via gestation and lactation, and the indirect benefits of genetic inheritance. The emphasis on tailoring data collection to fit evolutionary theories of the family has limited our ability to understand the diverse proximate mechanisms that humans employ in taking care of kin as biocultural reproducers., (© 2021 Wiley Periodicals LLC.)

It is the contention of this paper that ethics of work ought to be anthropological, and artificial intelligence (AI) research and development, which is the focus of work today, should be anthropological, that is, human-centered. This paper discusses the philosophical and theological implications of the development of AI research on the intrinsic nature of work and the nature of the human person. AI research and the implications of its development and advancement, being a relatively new phenomenon, have not been comprehensively interrogated in the social and ethical teachings of the Catholic Church. This paper, therefore, proposes a path for this interrogation by expounding a discourse which is believed to be epistemically helpful in the developing discourse of AI in the ethical and social teachings of the Church. The advancement in the research on AI is not only redefining the meaning of work, but, even more so, it is questioning the metaphysical notion of the human person and the theological notion of work as an intrinsic part in the selfhood and dignity of the human person. [ABSTRACT FROM AUTHOR]

This special issue brings together five original research papers on chronic conditions in South Asian contexts with a view to rethink dominant discourses of risk, evidence and control surrounding the category of chronic conditions. Focusing on the multiple and contradictory (re)definitions of what counts as illness, specifically in the context of the rising burden of chronic illness, the papers in this issue deal with a range of health care practices from individual patients negotiating with 'healthy diet', to policy questions about the etiology of emerging disease burden and appropriateness of pharmaceutical interventions in 'traditional' sites of healing. While some of the chronic illnesses addressed in this special issue have received considerable attention from anthropologists (e.g. mental illness, diabetes), others, like leucorrhea have rarely been studied by anthropologists, despite the growing literature on 'chronic illnesses'. [ABSTRACT FROM AUTHOR]

Implementing inquiry-oriented instructional proposals at the university level collides with many constraints related to the current pedagogical paradigm based on the transmission of previously established works of knowledge. One such constraint comes from defining subjects' curricula by a set of topics to study, not questions to inquire. Our research team has been working for more than 15 years in designing and implementing an inquiry-oriented instructional format called 'study and research paths' (SRPs) within the Anthropological Theory of the Didactic. This paper focuses on the commonalities and specificities of the implemented SRPs to identify critical strategies and didactic devices that facilitate their integration in current university settings. The experimentations also reveal key issues for the sustainability of inquiry-oriented educational proposals related to the question that generates the inquiry and the types of contracts established to approach it.

Chinese postgraduate dance students can be surprised by epistemological expectations when commencing research degrees outside China. This can result from translations into Mandarin of very dated dance scholarship from Europe. Specifically, Curt Sachs' 1933 book "World History of the Dance" continues as a pervasive representation of Western dance scholarship in current dance research published in Mandarin. Within this article we collate key examples of academic literature published in Mandarin during the last twenty years to show how "World History of the Dance" continues to be used to support essentialism in dance research in China. We connect this with critical arguments from international dance scholars, identifying why Sachs' publications from the early 20th century have been rejected within English language academic journals. While this comparative analysis of dance scholarship reveals deep epistemological differences across learning cultures, this paper further evidences how essentialist theories can construct cultural hierarchies in dance.

Introduction: Recently Baggs and Chemero (2018. "Radical Embodiment in Two Directions." "Synthese," 1-16. doi:10.1007/s11229-018-02020-9) advocated for the possible 'productive synthesis' between the enactive and the ecological approaches in order to understand and to explain how an agent behaves and interacts with the environment. This paper argues that data production methods from 'enactive anthropology' and 'ecological dynamics' show complementarities and differences that can inform research and pedagogical applications. Purpose: From the analysis of two studies of pedagogical interventions, we explore the potential of intertwining enactive anthropology and ecological dynamics approaches in Physical Education. Methods: We summarise two previously published studies, which address skill learning through the intertwining of phenomenological and behavioural outcomes. The first investigates the interactions between students engaged in orienteering during PE lessons, the second focuses on learning climbing skills during an individual lesson. We utilise the data to highlight the advantages and limitations of intertwining enactive anthropology and ecological dynamics approaches. Findings: We suggest caution in using principles of both approaches together, due to key epistemological and ontological differences, which may impact data outcomes and preferred methodologies. The approaches differ in conceptualising the nature of individual-environment coupling but may be complementary in investigating the complexity of this coupling. Conclusion: We assert the scientific potential of intertwining enactive anthropology and the ecological dynamics approaches and the need to consider this productive synthesis to propose practical implications for PE teachers. The outlines of a pedagogy 3E (exploration, experiential and empathetic) from intertwining these two approaches are traced.

Watchman Nee's anthropology has been widely debated and polarized in academic fields. However, Watchman Nee's concept of human and the problem of ecclesiastical practices have often been overlooked in contemporary Chinese mainland churches. In the first three sections, this paper will start from different Chinese mainland denominations' interpretation of Nee's concept of human and their corresponding ecclesiastical practices. On the one hand, through the interpretive attitudes of different denominations toward the "concept of human" and their related ecclesiastical practices, we can see the situation of acceptance of Nee's anthropology in different contemporary Chinese denominations. On the other hand, we can also provide feedback for the academic research on Nee's anthropology from the reality of contemporary Chinese mainland churches. Then, this paper will make a comparison of anthropologies between Luther and Watchman Nee, referring to the current study of Martin Luther and the Third Enlightenment in China. The comparative study of these two men will not only open up new avenues for the study of their theologies but will also serve Chinese mainland churches by utilizing the results of the research on Nee's thoughts and Martin Luther and the Third Enlightenment. [ABSTRACT FROM AUTHOR]

This article documents the beginning of the intellectual companionship between the founder of ethnomethodology, Harold Garfinkel, and Edward Rose, who is most often associated with his program of "ethno‐inquiries." I present results from archival research focusing on the contacts and collaborations between Rose and Garfinkel in the years 1955–1965. First, I describe the review process for Rose and Felton's paper, submitted to the American Sociological Review in 1955, which Garfinkel reviewed and after Rose's rebuttal recommended for publication. The paper induced Garfinkel to write an extensive commentary that has remained unpublished. Second, I discuss the 1958 New Mexico conference sponsored by the Air Force, which was an opportunity for Rose and Garfinkel to work together on topics related to common‐sense knowledge and scientific knowledge. Third, I give an overview of the ethnomethodological conferences in 1962 and 1963, supported by an Air Force grant written collaboratively by Rose and Garfinkel. Here I focus primarily on Rose's research on "small languages," which stimulated many discussions among the early ethnomethodologists. Rose's work and exchanges with Garfinkel demonstrate the former's affinity for miniaturization as a research approach and search for ways to empiricize topics of sociological theory in locally observable settings. [ABSTRACT FROM AUTHOR]

This paper focus on the problem posed by the rigidity of categories to the translation/transaction operation of the intercultural approach to law. This rigidity holds subjects back from leaving the more structured paradigms (moral, social, cultural, legal) of their culture. The first methodological issue this paper seeks to clarify is to place the problem of categories within a narrowly delimited research horizon in which this issue can be treated with an appropriate degree of scientific rigor. This need seems to find a solution in a shift from the strictly legal plane to the linguistic plane. In linguistic terms, one could observe categories as the articulation of certain linguistic signs (signifier/signified) to a high degree of abstraction and fixity of meaning. The question, then, is whether and how it is possible to overcome the resistance of this elementary unit of language. This opens to the legal-theoretical problem a strictly linguistic (semiological and semiotic) line of inquiry. The research idea of this contribution is that the linguistic sign has spaces of resilience that remain unknown to the semiological view but visible to a semiotic view. A 'bridge' between the abstraction of the semiotic level and the concreteness of the legal level can be find in the most recent developments of cultural anthropology, which will be used here. Following this approach and these tools the aim of this paper is to show the potential of the sign observed from a semiotic perspective in drawing intersubjective and even interspecific semiotic lines useful to intercultural law. The method adopted here consists of an epistemological pluralism that holds together semiotics, anthropology and law, thus showing the fruitfulness of an openly interdisciplinary approach. [ABSTRACT FROM AUTHOR]

This paper discusses the necessity of proposing an epistemological approach that focuses on both essential and empirical features of culture. Phenomenology, as we find in Edmund Husserl, is introduced as the main methodology enabling us to establish invariant or essential principles of human culture. We explain how phenomenology analyzes consciousness and its structures, showing a different approach from empirical studies of culture, such as cultural anthropology. Despite these epistemological divergencies, we argue that phenomenology and anthropology should collaborate, and we illustrate this through an analysis of particular Jewish rituals, as an instance of anthropological descriptions and phenomenological analysis. In the first part of the paper, we provide a brief introduction to phenomenology, by outlining the most important concepts to understand this methodology, such as intentionality, constitution, and experiential layers. In the second part, we will use the previous essential analysis of culture as guidelines to analyze a concrete culture, like Judaism, with a focus on specific rituals. While analyzing Judaism unavoidably requires empirical observations in their various forms, phenomenology provides us with a method through which enucleating universal principles underlying contextual and historical elements, which need to be considered as invariant in each human group. [ABSTRACT FROM AUTHOR]

This paper is an ecofeminist exploration of Pratibha Ray's (2001) one of the most imperative works The Primal Land, translated from Oriya text into English. The article presents grave issues on the themes of the exploitation of women within the community as well as the exploitation of the indigenous people at large, where nature becomes a spiritual and cultural symbol. The physical forces lurk upon tribal communities for the encroachment of land and the exploitation of natural reservoirs of resources and fracture the bond between nature and culture. Unrestrained hunger for modernization and urbanization leads to dissolving age-old bonds with nature and culture. Representation of internal and external conflicts where women are seen to work with a lot of burdens and face typical stringent traditional practices whereas external conflicts to preserve cultural identity and existence of ethnic community against the exploitative local government takes shape in this paper. Exploration of the life of the Bonda Tribe in the midst of the natural environment, their unique traditional practices, and their close affinity with nature as a spiritual being is presented through the ecofeminist holistic notion. This paper excavates the socio-ethnic tensions between the ethnic community and the politics of Development on one hand and the internal conflicts based on gender bias on the other. [ABSTRACT FROM AUTHOR]

This paper is an attempt to consider an alternative pluralist pantheism (Mary Jane Rubenstein) as the next step in the evolution of interpersonal, interspecies, and God–human–nature relationships and its possible realisation in (post-)Christian ecofeminism and its epistemology. It follows the methodology and epistemology of theological ecofeminism, which assumes that the oppression of women and the exploitation of nature stem from the same constellation of phenomena: patriarchal domination, dualistic anthropologies, and global hypercapitalism. Recognising that pantheism is a very complex phenomenon and should not be viewed as a single codified viewpoint, but rather as a diverse family of different doctrines, this paper understands pantheism primarily as the paradigm that asserts that everything is part of a divine unity consisting of an all-encompassing, manifested deity or God/Goddess. The paper first explains the pan-en-theistic turn in Christian ecofeminism as a tool for deconstructing the dominant Cartesian dualistic binaries and their symbolism and metanarratives, and as the first "safe" phase of transition from Christian anthropocentrism. From this standpoint, Grace M. Jantzen's defense of pantheism as an alternative to transcendental theism is further explored as she argues that divinity is found "in" the physical and material world and nowhere else. The paper then moves to the second phase, proposed in the final part of the paper, on the possibility of the theoretical adoption of pluralist pantheism in (post-)Christian ecofeminist ecotheology. Here, the question of the "fear and horror of pantheism" in Western thought is discussed. [ABSTRACT FROM AUTHOR]

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Using a translation lens, we explore templates for writing ethnography in organization studies and their evolution over time through the analysis of all ethnographic papers published in the premier journal Administrative Science Quarterly, 1956-2018. We found three templates of ethnographic writing. Few early ethnographic papers resemble travelogues, as they use theory to explain a unique case based on firsthand experiences of the author. Most studies read like detective stories, using extensive, quantified data from a case and systematically analyzing it to advance theory. This template has remained predominant over time. Finally, some ethnographic papers read like postmodern detective stories, in that they attempt to create knowledge from lived experience, while also hinting at the partiality of this knowledge. This template appeared around the turn of the century but is today rare. The overall low number of ethnographies and the lasting hegemony of the ethnography as detective story template reflect the strict disciplining of ethnography into the emulation of positivist research, constraining knowledge creation in organization studies. We conclude by offering researchers some strategies to recover the strengths of templates available in the past to broaden the boundaries of existing norms for writing ethnography today. [ABSTRACT FROM AUTHOR]

This paper explored the parallels between the Jewish Yom Kippur ritual as described in Leviticus 16:11-22 and the Effutu Aboakyer festival celebrated by the Effutu people of Ghana, West Africa. Drawing upon anthropological and sociological methodologies, the study conducted a close exegesis of Leviticus 16:11–22, elucidating its atoning rituals and practices. By situating these rituals within the cultural context of the Effutu community, the paper unveiled remarkable similarities between the Yom Kippur observance and the Aboakyer festival. The chosen methodology acknowledged Scripture's inherent sociocultural insights and engages with anthropological research to enrich understanding. The study argued that atonement in traditional festivals does not achieve salvation for humanity; only Jesus’ sacrifice saves. Ultimately, this exploration offers theological reflections that resonate with both African and biblical contexts, shedding light on the enduring relevance of ancient rituals in contemporary cultural frameworks. [ABSTRACT FROM AUTHOR]

This paper is an exploration of play in tourism. It is situated in an approach to play and toys informed by phenomenological perspectives and theoretical insights drawn from existential anthropology. It argues that tourism and play are intimately linked and outlines the ways in which connections between the two have been made. This paper focuses on a particular practice of play in travel—one that involves the use of a toy. Using the notion of 'toy tourism', I examine the ways in which touristic practices associated with play are brought into being in the moment of doing. The research is located in the resorts of Palmanova and Magaluf on the Mediterranean island of Mallorca. I conducted the research using a doll from the Barbie Fashionista range, who I named Mordaith. I outline how and why Mordaith became my travel companion and the experience and events associated with my time with her in the resorts. This paper recounts the story of what happened when I brought about the play of toy tourism in Mallorca. It is an experimental approach that unfolds in the writing as much as in the gathering of information during fieldwork. I argue that what play is, and what a toy is, are neither fixed nor graspable objectivities. Rather, both toy and play, and, thus, toy tourism, emerge in my embodied imaginative understanding of what touristic and toy tourism practices are, as well as the actual embodied and emotional movements of employing a toy in practice. [ABSTRACT FROM AUTHOR]