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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.

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.

Copyright of Revista Iberoamericana de Ciencia, Tecnologia y Sociedad is the property of Centro de Estudios sobre Ciencia, Desarrollo y Educacion Superior and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Journal of Faculty of Letters / Edebiyat Fakultesi Dergisi is the property of Hacettepe University Faculty of Letters and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

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]

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]

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 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 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.

The article presents the author's comments on Christoph Brumann's article on cultural and social anthropological concepts. It seems that the concept of culture which abolitionists criticize was never really dominant in explicit anthropological theorizing. The author illustrates how some anthropologists have portrayed continuous diversity and flux in views of culture.

The article discusses the history and anthropology of tribes and tribalism in Jordan. It defines a research study by cultural anthropologists that provides a categorical analysis of tribes and tribalism. It emphasizes a tribe as a social unit based on the segmentary genealogy or on social relations based on lineage and ancestral mythology. This helps developed an ethnographic prospective held by traditional anthropologists through historical approaches. Furthermore, historical scholars provides various details ethnographers that are involved in the development and non-specific criteria for tribalism.