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Objective: Behavioral reconstruction from muscle attachment sites (entheses) is a common practice in anthropology. However, experimental evidence provides mixed support for the assumed association between enthesis size and shape with changes in habitual activity. In this study, a laboratory mouse model was used to experimentally test whether activity level and type alters muscle architecture and the underlying bone cross‐sectional geometry of entheses in order to assess the underlying assumption that behavioral changes lead to quantifiable differences in both muscle and enthesis morphology. Materials and Methods: Female wild‐type mice were separated into one control group and two experimentally increased activity groups (running, climbing) over an 11‐week study period. At the start of the experiment, half of the mice were 4 weeks and half were 7 weeks of age. The postmortem deltoideus and biceps brachii muscles were measured for potential force production (physiological cross‐sectional area) and potential muscle excursion (fiber length). Bone cross‐sectional geometry variables were measured from microCT scans of the humerus and radius at the enthesis and non‐enthesis regions of interest across activity groups. Results: Activity level and type altered potential force production and potential muscle excursion of both muscles in the younger cohort. We observed differences in cortical bone geometry in both the humerus enthesis and radius non‐enthesis region driven exclusively among the younger wheel‐running mice. Discussion: These results indicate that in addition to muscle architectural changes, bone structural properties at the enthesis do show an adaptive response to increased activity, such as running but only during earlier development. However, further research is required in order to apply these findings to the reconstruction of living behavior from anthropological specimens. [ABSTRACT FROM AUTHOR]

Anthropological studies in India inspired the idea of a distinct domain of moral purity, but a precise characterization of that domain has been elusive. One proposal based on current theorizing in psychology is that prototypical purity violations are self-harming actions, which are perceived as disgusting and immoral whether done accidentally or intentionally. In three studies (Ns = 400, 80, 132), we examined judgments of self-harming actions in two cultural groups—American and Indian. There was little support for the proposed characterization of the purity domain: Self-harms were slightly to modestly immoral for Indians and Americans. Both Indians and Americans found self-harms to be sad, not disgusting. And intentionality influenced how immoral and how sad the action was judged. Instead, the findings supported a view that all immorality, including those concerning self-harm, depends on perceived harm. [ABSTRACT FROM AUTHOR]

The article focuses on imperial anthropology's visual methods including graphs, sketches and photographs; helping father of Japanese anthropology Tsuboi Shōgorō in investigating Japanese empire's ethnic groups and theorizing it as composite of ethnic nations. Topics discussed include using visual methods at Tokyo Anthropological Association (TAA) for supporting arguments, explaining anthropological research easily using visual media by Tsuboi and using various visual materials by him.

An essay is presented on contemporary evolution theory. It offers brief illustration on the engagement in the biological anthropologists' interests. The author suggest the familiarization of contemporary evolutionary theory and applying it to core areas of practice on biological anthropologists beyond the discipline.

Studies of the marjaʿiyyah often focus on the religious authorities themselves and more rarely on the followers - muqallids - of various marjaʿs. This article presents reflections from an ethnographic study of the meaning and perception of the marjaʿiyyah among Shiʿa lay Muslims in Kuwait. The Shiʿa in Kuwait form an ethnically varied minority, and most enjoy a good position within the Sunni regime in comparison to other Gulf countries. They follow a number of different marjaʿs, and to many Shiʿa in Kuwait, the advice of the marjaʿ and the question of which marjaʿ to follow are quite important. The article focuses on the methodological issue of lay perspectives of the marjaʿiyyah, suggesting how ethnographic approaches may enrich the study of religious authority. In the article, I primarily follow ʿAlī, a key informant among others in my fieldwork, and I particularly address what must be the point of departure for the institution of the marjaʿiyyah, as seen from the perspective of the muqallid: the uncertainty of religious affairs where the muqallid renders authority to the marjaʿ. [ABSTRACT FROM AUTHOR]

Physicist and feminist scholar Karen Barad's theory of Intra-activity proposes that phenomena (including ourselves) are performatively created in the world's ongoing reconfiguration of itself; it follows that our experiences of those phenomena are also dynamically intra-active. The implications of this new paradigm are profound in every human endeavor, including the socio-economic structures of the artworld. Classic critical questions about audience and aesthetics, social or political purpose, formal issues and functionality must be composted, enriching the soil for a lively new understanding of art. [ABSTRACT FROM AUTHOR]

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In this paper we suggest that it is important for the anthropology of Christianity and the anthropology of religion more generally to develop a comparative phenomenology of spiritual experience. Our method is to distinguish between a named phenomenon without fixed mental or bodily events (phenomena that have specific local terms but are recognized by individuals by a broad and almost indiscriminate range of physical events); bodily affordances (events of the body that happen in social settings but are only identified as religious in those social settings when they afford, or make available, an interpretation that makes sense in that setting); and striking anomalous events. We demonstrate that local cultural practices shift the pattern of spiritual experiences, even those such as sleep paralysis and out-of-body experiences that might be imagined in some ways as culture free, but that the more the spiritual experience is constrained by a specific physiology, the more the frequency of the event will be constrained by an individual's vulnerability to those experiences. We will call this the "cultural kindling" of spiritual experience. [ABSTRACT FROM AUTHOR]

The article presents "FAS: A Real Treasure of Florida Archaeology," published in March 2002 issue of "The Florida Anthropologist," made current through year 2014 and with the addition of a summary of the Arthur R. Lee Florida Anthropological Society (FAS) Chapter Award and FAS chapter recipients. It also offers information such as annual FAS meetings from 1947-2014. Topics discussed include the William C. Lazarus Memorial Award, Ripley P. Bullen Memorial Award, and Florida Anthropologist Fund.

Front and back cover caption, volume 38 issue 3 SPACE ANTHROPOLOGY A day on Mars, also known as a sol, lasts approximately 24 hours, 39 minutes, 35 seconds. In order to operate robotic rovers on the red planet, teams of scientists back on earth have to abandon terrestrial rhythms and work according to a new temporality: Mars time. This process is at the heart of Zara Mirmalek's Making time on Mars (2020) and is the inspiration for the front cover illustration by Uni Pang. This ethnography chronicles how the National Aeronautics and Space Administration (NASA) scientists and engineers forged new relationships with time, technology and each other in order to manage a novel multi‐planetary work system. Mirmalek's work, and others like it, are part of the emerging field of space anthropology. While humanity's various relations with the cosmos have been a running thread throughout the discipline's history, contemporary developments, such as the rapid growth of the private space sector and the looming threat of climate change, have pushed celestial matters to the fore. Recent scholarship has examined the collaborative practices of technical experts working on deep space probes, has shed light on the continuing colonial legacies of spaceports around the world and has asked how indigenous ontologies and decolonial thought can challenge techno‐scientific designs for unchecked human expansion into the stars. In this issue, members of the ARIES project — an international research team based at Jagiellonian University — draw on their experience designing and teaching an undergraduate course on the social science of outer space to discuss the current state of space‐oriented research. Engaging with outer space poses distinct methodological and theoretical questions that complicate some of the most fundamental tenets of anthropology. Yet, approaching these issues is crucial for understanding many contemporary social, ecological and political matters across local, planetary and multi‐planetary scales. 'DRIVE AND TALK' FIELDWORK In Langhorne Creek, South Australia, seasonal streams cut through a broad floodplain with giant eucalypts and grazing cows, interspersed with vineyards growing shiraz and cabernet sauvignon grapes. On this rich landscape, the descendants of settler‐colonial families have farmed for almost two centuries, irrigating in part with floodwaters from the Angas and Bremer Rivers. These precious waters are collaboratively shared between farms through sluice gates and earthworks systems. In this issue, Georgina Drew, William Skinner and Douglas Bardsley reflect upon the importance of the 'drive and talk' for fieldwork in an agricultural landscape: not only to generate empirical data but also phenomenologically, as the farm is felt through the sand and gravel passing under the wheels, the scrubby bushes scraping the chassis, and the muddy embankments navigated by a driver who knows their land inside out. Farming is physical work that requires mobility. At the scale of an Australian farm, mobility involves driving. Ethnographic engagement then is not just mobility but also auto‐mobility, as farmers bounce around their paddocks in pickup trucks with researchers in tow, driving between properties, fording streams, stopping here and there to point out pieces of historic infrastructure, examine vineyards, and explain the country and how it is changing. Water is front of mind in the region. In recent decades, groundwater depletion and rising salinity have represented an existential risk to Langhorne Creek, exacerbated by the major 'Millennium Drought'. Now, a new pipeline drawing water from further afield provides increased surety. Yet, farmers maintain their vigilance, concerned about climatic fluctuations and changes to ground and surface water flows. By relating to farmer concerns in the intimate setting of the automobile, researchers can generate new understandings of the risks and opportunities for adaptation. [ABSTRACT FROM AUTHOR]

The article presents the author's insights on the writing of his book titled "Anti-Narcissus." The author mentions that the book is aiming to address the questions regarding the things which can be obtained by people in studying anthropology. He adds that the book is also aspiring for the illustration of the non-trivial anthropological theory as a version of an indigenous practicing of knowledge.

The text deals with an issue of reading images as a way of perceiving the osmosphere. The author observes that eyesight might enhance other sensory modalities, provided that the eye no longer is isolated from natural interaction with the environment which has olfactory properties, but also audio and haptic. The analysis is related to two possibilities of reasoning about smells based on visual data. In the first case, the photograph appeals to the olfactory memory and serve as a tool to elicit a narration on scents from a person. In the second case, the use of the olfactory imagination seems to be necessary as a sort of subconscious for the hegemonic eye. The image an individual can see evokes internal representations, which should be taken into account when analysing and interpreting the urban space. [ABSTRACT FROM AUTHOR]

The article discusses the socioanthropological components regarding the urbanization of Amman, Jordon. It mentions that good economic growth has marked growth of the city in terms of cash, labor and economy. It highlights that the rapid demographic growth of the city due to the arrival of immigrants is the main characteristic of the urban evolution of the city.

This article considers how Kantor's model of the Bio-Object, as a form of object/human inter-animation, might be productive for the contemporary practitioner. It considers the material object in Kantor's theatre as a device that initiates the caesura that constructs and maintains the complex operation of what Giorgio Agamben calls the Anthropological Machine, and considers how this is active in The Dead Class (1975). It is an attempt to move beyond a eulogizing of the art objects in his work - to find a productivity of making amongst Kantor's expanding legacy. [ABSTRACT FROM AUTHOR]

Multidisciplinary forensic, anthropological, and radiological studies of bone fragments encased in a concrete block were carried out to determine whether or not the bones were human. Multislice computed tomography (MSCT) investigation was performed before the bones were removed from the concrete. MSCT study pinpointed the location of the bone fragments within the concrete block, which was helpful for their extraction and recovery, and identified most of their types and nature. Osteological study on dry bones provided more accurate identification of the bones and of their side. According to both methods, the human skeletal remains were compatible with those of a child, aged 8-13 years old, with a minimum height of 128 cm. Neither investigation identified sex or racial phenotype. Both studies identified the skeletal remains as consisting of two animal and five human bones. Furthermore, both methods revealed that the concrete completely encased bones, suggesting a secondary burial. [ABSTRACT FROM AUTHOR]

An essay is presented on contemporary African art. It states that "Magiciens de la Terre" exhibition must be acknowledged for opening a discussion on African art mentioning that curator Jean-Hubert Martin was criticized by African curators due to his anthropological approach. It says that African Diaspora curators are not being clearly understood due to their approach in African art. It discusses the response of African based and Diaspora curators regarding the stereotypes of Western curators

An essay is presented on the author and artist Felipe Guaman Poma de Ayala (Guaman Poma) and his seventeenth century work documenting the native religion of Peru. Particular focus is given to his watercolor illustrations of huacas, objects that were sacred or revered by the Incan and Andean people. The author also examines the colonial iconography invented by Poma.

Purpose - Although it is commonly assumed that comparative studies are the best way to proceed in constructing theories of organizing, the practical fulfillment of this postulate has always been problematic. For example, anthropologists should have given organization theorists a clue long ago: they made the stories of their exotic localities interesting by using a variety of fictional approaches in their reporting. The purpose of this paper is to call for the development of anthropologies of organization through "distant reading" of novels. Design/methodology/approach - The paper uses insights from literary theory, notably Iser and Moretti, to discuss the benefits of "distant readings" of novels for scholars and students within the discipline of organization studies. Findings - Distant readings can make it possible for those studying organizations to consider novels as sources in historical anthropology; can enable an exploration of the theories embedded in the novel; can contribute to advancement in approaches to reading fieldwork material, and can help organization theorists better delineate the boundaries of their own literary genre. Originality/value - The paper broadens the understanding of the relationship between the novel and organization through explaining how reading novels through the glasses of an organization theoretician might produce "novel readings" but also novel insights into the practices of organizing - across times and places. [ABSTRACT FROM AUTHOR]

Crisis is normally conceived of as an isolated period of time in which our lives are shattered. It defines the loss of balance and the inability to control the exterior forces influencing our possibilities and choices. The phenomenon is seen as a temporary disorder, a momentary malformation in the flow of things. Yet, for a great many people around the world crisis is endemic rather than episodic and cannot be delineated as an aberrant moment of chaos or a period of decisive change. For the structurally violated, socially marginalised and poor, the world is not characterised by balance, peace or prosperity but by the ever-present possibility of conflict, poverty and disorder. In this introductory article I examine the social and experiential consequences of chronic crisis and investigate how it challenges and furthers our analytic apparatus. Instead of placing crisis in context I argue that we need to see crisis as context - as a terrain of action and meaning - thereby opening up the field to ethnographic investigation. [ABSTRACT FROM AUTHOR]

For many people in postsocialist Mongolia, the crisis brought about by the 'transition' from state socialism to democracy and capitalism has become a permanent condition of life. Based on fieldwork in Ulaanbaatar, this article explores various religious and economic innovations through which people respond to the 'age of the market'. We show how, among low-income families of mixed Mongolian and Russian background, one age group in particular suffers from the symptoms of being 'lost in transition': alcoholism, soul loss, and a total inability to plan ahead. Inspired by Alexei Yurchak's work on the 'last Soviet generation', we argue that this group of men and women, who grew up expecting to live their lives beneath the empty shell of official state discourse, has become permanently stuck in the youth culture of late socialism. [ABSTRACT FROM AUTHOR]

The article discusses the relations of indigeneity to colonialism and anthropology. It states that, unlike anthropologies of the past, accounting for imperialism and colonialism in the context of settler societies or indigenous has now become acceptable due to the current political critiques and philosophical trends. It stresses that anthropological analyses of indigeneity may still occupy slots for analysis, which results from the endurance of categories which existed during colonial contacts.

The article discusses the significance of children's rights in the development of their experiences. It was believed that rights were regarded as instruments in overcoming power and insubordination. It was also implied that local governments, village groups, international and non-government organizations used these rights in support of their claims. The description and analysis of their experiences were accounted from anthropological research. It was also assumed that children were passive recipients of universal rights associated with western development.

In the past decade many progressive anthropologists have been concerned with understanding the transformative possibilities of social movements in redefining and limiting the worldwide inroads of global capital. In emphasizing cultural transformation, Castells’ approach in The City and the Grassroots (1983) may help to conceptualize the idealistic and sometimes quixotic movements of the information age. Like Christopher Hill and other social historians, Castells seeks to understand culturally available paths and ideals that opened the possibilities for democracy, whether or not the visionaries succeeded at any particular historical moment. Today, working-class solidarity is less clearly defined in the face of a rapidly shrinking and ever-relocating manufacturing sector, while, at the same time, social provisions have been cut back and privatized. At the grey dawning of the twenty-first century, in the face of US imperialist aggression and increasing global corporate wealth, Castells’ emphasis on the genesis of a new democratic vision as well as on mobilization around issues of collective consumption has become ever more salient. [ABSTRACT FROM AUTHOR]

Ethical reflection deals not only with the moral standing and handling of animals, it should also include a critical analysis of the underlying relationship. Anthropological, psychological, and sociological aspects of the human-animal-relationship should be taken into account. Two conditions, asymmetry and ambivalence, are taken as the historical and empirical basis for reflections on the human-animalrelationship in late modern societies. These conditions explain the variety of moral practice, apart from paradoxes, and provide a framework to systematize animal ethical problems in a broader field. This allows the development of ideal relationships as moral orientation across anthropocentric or sentientistic ethical theories. These ideal relationships are called the patronage-model, the friendship-model and the partnership-model. The ethical problem of creating transgenic animals is discussed in the light of these ideal relationships. [ABSTRACT FROM AUTHOR]

The Russian crew from Captain Alexei Chirikov's ship Sv. Pavel went missing on the American shore in 1741. This article examines the question of their fate, arguing that the men sought refuge among the Tlingit, who occupied the Alaskan coastline where the men went ashore. The article hypothesizes on the fate of the crew, using historic documents, modern sources written in Russian and English, as well as Tlingit oral history. [ABSTRACT FROM AUTHOR]

Discusses the anthropology of religion after socialism. Interest of public in religion; Consideration of the generation of topics of investigation in a variety of disciplines such as history and sociology; Research on rituals.

Examines the anthropological dimension of the critique by philosopher John Locke against innateness and the exercise of reason. Basis of the logic behind Locke's position on innate ideas; Role of the readings of Locke in travel literature in his encounter with diversity; Comparison between the purpose of Locke in writing the book "Second Treatise" and his critique of innateness.

This article examines the development of anthropological research in response to AIDS. During the first decade of the epidemic, most social science research focused on the behavioral correlates of HIV infection among individuals and failed to examine broader social and cultural factors. By the late 1980s, however, pioneering work by anthropologists began to raise the importance of cultural systems in shaping sexual practices relevant to HIV transmission and prevention. Since the start of the 1990s, this emphasis on cultural analysis has taken shape alongside a growing anthropological research focus on structural factors shaping vulnerability to HIV infection. Work on social inequality and the political economy of HIV and AIDS has been especially important. Much current research seeks to integrate both cultural and structural concerns in providing an alternative to more individualistic behavioral research paradigms. [ABSTRACT FROM AUTHOR]

Despite the growing interest in museums and exhibitions in anthropology, there is still a sharp sense of difference (certainly in parts of Europe) between universities and museums in their practices of making and transmitting knowledge. This paper argues thatanthropological theory, in the general sense of translation, can be productively engaged in the making of exhibitions. Although scripting an exhibition goes beyond writing, various kinds of preliminary texts are crucial to exhibition makers' work. Carol Duncan recycles anthropological theory in her analysis of the art museum as a ritual site, engaging a particular notion of scripting. Two case studies explore how anthropological perspective might be used to write exhibition storylines otherwise. [ABSTRACT FROM AUTHOR]

The role of ethnographic museums was, to begin with, that of imparting information about foreign cultures. These were, often enough, described as the polar opposites of the civilized places in which ethnographic museums could be found. The museum objects metaphorically represented primitive stages in human development. They appeared like relics even if produced recently. Anthropology, ethnography, or ethnology was the academic discipline which concerned itself with primitive cultures. The ethnographic museum with its harvests of colonial booty therefore seemed like the self-evident medium for conveying anthropological information. Today the preconditions for this constellation have changed. Have museums become inappropriate to communicate anthropological knowledge? [ABSTRACT FROM AUTHOR]

The article comments on the paper of E. Wilmsen entitled "On the Search for (Truth) and Authority: A Reply to Lee and Guenther," which was published in volume 34 of the "Current Anthropology" journal. Wilmsen claimed that the mid-19th-century, Dobe region was an area of mercantile activity. The author remarks that Wilmsen's evidence for the early penetration and subjugation of the Nyae Nyae-Dobe by merchant capital is entirely incorrect, revealing an error and misrepsentation unrivaled in recent anthropology, citing the detailed 19th-century maps where the Nyae Nyae-Dobe was represented as virtual blank from the period of Wilmsen's alleged mercantile boom.

This article examines the claim that there is a crisis in ethnological representation. It argues that no such crisis exists because the truth of the most fundamental ethnological representation— Sameness—is questioned by no one. It suggests that this claim must he understood as an attempt to uphold Sameness in the face of representations of difference that contradict it. The article further argues that it is impossible to demonstrate Sameness and that every attempt to do so results in the production of difference and Otherness, It concludes by suggesting why anthropologists must nonetheless persist in this self-defeating endeavor. [ABSTRACT FROM AUTHOR]

In the past decade, the idea that speaking of a culture inevitably suggests an inordinate degree of boundedness, homogeneity, coherence, and stability has gained considerable support, and some cultural/social anthropologists have even called for abandoning the concept. It is argued here, however, that the unwelcome connotations are not inherent in the concept but associated with certain usages that have been less standardized than these critics assume. The root of the confusion is the distribution of leamed routines across individuals: while these routines are never perfectly shared, they are not randomly distributed. Therefore, "culture" should be retained as a convenient term for designating the clusters of common concepts, emotions, and practices that arise when people interact regularly. Furthermore, outside anthropology and academia the word is gaining popularity and increasingly understood in a roughly anthropological way. Retaining the concept while clarifying that culture is not reproduced unproblematically, has its limits in the individual and the universal, and is not synonymous with ethnicity and identity will preserve the common ground the concept has created within the discipline. Moreover, it will simplify communicating anthropological ideas to the general public and thus challenging mistaken assumptions. [ABSTRACT FROM AUTHOR]

The article presents the author's evaluation of the use of computer simulation in anthropological research. It classifies simulation studies according to the primary purpose for which they were intended as well as presents a review of the literature of simulation since 1972. Furthermore, it discusses the role of simulation in the incorporation of a marriage function into population renewal processes, a description on the development of archaeological simulation and the different uses of computer simulation, which includes the generation of output which mimics real-world measurements as closely as one wishes, and which is ideally complete, the provision of analytical solutions to complex problems, whose solutions simply do not exist, and the marginal uses.

The notion of a Lao identity is often taken for granted. It is argued that Lao ethnic and national identity are historically constituted and may also be seen as products of the merging of legendary, historical, political and, indeed, scholarly discourses. It is, in other words, a ‘construction’ and this paper seeks to examine some of the sociological and anthropological issues, conceptual and methodological, relevant to the construction of Lao identity. [ABSTRACT FROM AUTHOR]

The article relates the author's response to the commentary on anthropology and Navajo-Hopi land dispute. The author addressed the three ethical issues raised by the activities of certain anthropologists in the land dispute controversy. In this context , it has been agreed that issue of anthropological intervention includes government parties.

The article discusses anthropological approaches to the study of education. He suggested that the most promising approach would be the study of individually oriented networks coupled with lengthy fieldwork, microethnographic methodology, interviews and time sampling. In his conclusion, he explained that whatever methods are used in the future, it is important to correct certain biases which seem to characterize the field at present. In closing the author calls for more empirical discussion of methods and methodology in educational anthropolopy.

The article presents the author's reply in response to comments on his article related to the concept of sameness, ethnological representation and ethnological will to meaning. The author says that ontological arguments are not enough to understand the concept of sameness. The author presents strong arguments to support his theory of sameness and its relation with ethnology.

The article presents the author's comments on Christoph Brumann's article related to cultural and social anthropological concepts. The author says that Brumann has erred in maintaining that cultural traits are systematically related. Brumann's definition of culture is not entirely corroborated by facts.

The article presents the author's comments on Christoph Brumann's article on cultural and social anthropological concepts. Despite reminding people of the complexity and richness of the anthropological tradition with regard to cultural and social anthropological concept, Brumann has failed to provide pragmatic reasons in support of the concept. Although the author is quite impressed by Brumann's attempt to distinguish the different usages of the concept, he questions its continuing usefulness.

A title index for this issue of "Visual Anthropology" is presented.

No abstract is available for this article. [ABSTRACT FROM AUTHOR]