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The systematic design and analysis of tasks which can be implemented in first-year university courses and point to advanced inner- and extra-mathematically rich issues and their rationales is an open problem in the didactics of mathematics in higher education. Potentials of such tasks can be seen with regard to learning processes in the first year of study, which are less compartmentalized and allow for an extended acquisition of rationales of advanced mathematical practices and concepts. Against this background, subject-specific potentials of advanced mathematics are examined in this contribution. The Anthropological Theory of the Didactic (ATD) serves as the theoretical framework and in the analyses notions from its 4T-model are applied. Structural observations in praxeological terms are illustrated by examples chosen from a presentation of a classical result in Nonlinear Approximation. At the specific focus of the praxeological analyses are aspects for bridging and extending concepts within and across Analysis. On this basis, tasks designed for first-year university Analysis courses are analysed in detail. Moreover, general characteristics of the methodological approach realized in this contribution are discussed.

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.

Teaching mathematics to future engineers while keeping up with real-world scientific evolutions is a challenge with diverse constraints and difficulties. In this article, I present and analyze the design and implementation of a Study and Research Path (SRP) in a statistics class in a French chemical engineering school. An SRP is a project-based learning approach and part of the Anthropological Theory of the Didactic (ATD), the theory framing my study. In terms of data collection strategies, my research draws on observation of the SRP and on diverse monitoring tools (questionnaires, interviews, a diary, etc.). Moreover, I use the concept of mathematical praxeologies to analyze the mathematical activity that the future chemical engineers develop during the SRP and to compare the praxeologies met in the SRP with the usual praxeologies met in the workplace. The similarities observed reveal that such an SRP can contribute to bridging the gap between the engineering school and the workplace. I identify and discuss factors and conditions that played an important role in the design and implementation of the SRP.

The distinction between 'self' and 'identity' is explored using James Baldwin's work and Western anthropology's assignment of 'self' only to Western dominant cultures. Anthropologists perform epistemicide on these 'less advanced' cultures by reducing them to identification with the group with no inner life. Identity is then explored as an artifact of language through de Saussure, Derrida, and Foucault. Emmanuel Levinas' analysis of how we craft identities (through discourse) departs from discourse through a self (transcendent and unclassifiable through language). Levinas' approach to ethics depends on what language cannot deliver, an awareness of an Other as radically separate. The Other escapes linguistic machinations and establishes our individual identities. Responsibility emerges for the infinite Other by recognizing we cannot control another. Ironically, we are connected to an Other through humility of not knowing the Other which fulfills our desire for knowing (by not knowing), what Levinas terms 'metaphysical desire'.

The main purpose of the article is to highlight the anthropological principles of human research in the creative legacy of Mykola Shlemkevych, a philosopher, teacher, publicist, editor, public figure, and to outline their relevance for the present. In his concept, the man is represented in two aspects -- a spiritual being and a social being. He reveals the spiritual manifestation of the man through his ability to reflect on life (Logos), to organize it (Ethos), to distinguish between beautiful and ugly (Eros) in life. The philosophical-reflexive interpretation by Mykola Shlemkevych's of the man as a social being is presented in different models. The purpose of anthropology is to harmonize the spiritual and material aspects of a person's life in the society. Accordingly, the purpose of education is to improve the human nature. Achieving this goal is possible by studying the cultural origins of educational phenomena, knowledge and perception of the man as a unique spiritual, physical and socio-mental phenomenon. This can be related to any modern trend in the philosophy of education that seeks to truly reform the education. We believe that the importance of Mykola Shlemkevych's conclusions goes far beyond those systems contemporary to him, because they are relevant today.

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.

We build on mathematicians' descriptions of their work and conceptualize mathematics as an aesthetic endeavor. Invoking the anthropological meaning of practice, we claim that mathematical aesthetic practices shape meanings of and appreciation (or distaste) for particular manifestations of mathematics. To see learners' spontaneous mathematical aesthetic practices, we situate our study in an informal context featuring design-centered play with mathematical objects. Drawing from video data that support inferences about children's perspectives, we use interaction analysis to examine one child's mathematical aesthetic practices, highlighting the emergence of aesthetic problems whose resolution required engagement in mathematics sense making. As mathematics educators seek to broaden access, our empirical findings challenge commonsense understandings about what and where mathematics is, opening possibilities for designs for learning.

Students involved in two separate travel study programs consented to participate in a mixed-methods research approach examining the effects of an experiential learning course offered to criminal justice and forensic science students. The course exposed students to handson criminal investigations involving human body decomposition and osteology. Results indicate positive findings of transformation and discovery by students after analyzing reflective journals, interviews and pre- and post-tests scores. Students were able to apply their new knowledge and conceptual understanding to real-world problems and potential career opportunities. This transformation produced life affecting changes.

This quantitative research study examined one instructor's redesign of her introductory Anthropology course (N = 265) from Teacher-Centered (TC) to Learning-Centered (LC) and the resulting impact on her students' perceptions of Teaching Presence (TP), Social Presence-Interaction (SP-I), Social Presence-Participation (SP-P), Cognitive Presence (CP), and Satisfaction (SAT). Using the Community of Inquiry (CoI) survey (Swan et al., 2008) in a face-to-face classroom environment; results indicated that implementing a LC classroom compared to a TC classroom was found to have a significantly positive impact on students' perceptions of TP (p = 0.021), SP-I (p < 0.001), SP-P (p < 0.001), CP (p = 0.002), and SAT (p = 0.022). Multiple regression results indicated that TP, SP-I-, and SP-P were able to predict 42% of students' level of satisfaction score with TP having the highest level of prediction ([beta]=0.37). Preliminary evidence suggests that instructors who implement LC teaching methodologies can have a positive impact on TP, SP-I, SP-P, CP, and SAT.

Studies in modern linguistic theory to determine the scope and vision of human communication have shifted their attention to semiotics, in which actions speak louder than words as some say. The semiotic capacity of an individual reflects the effective and efficient usage of pragmatic competence in which the language user has the awareness of sociocultural and anthropological conventions processed and produced in the course of communication. Such a capacity also enables a systematic usage of cognitive skills, thereby developing the value of the communicative context and the perception of the individuals in various discourses. This paper attempts to identify, decode, and proceed utterances in a systematic mixture of psychological, physiological, sociological and anthropological procedures, in which non-verbal expressions appear as signs and symbols to communicate information. It is also argued that not only do individuals attain semiotic information naturally, they also do so with proper curricular semiotic education (especially in language learning & teaching environment) and research. In this respect, studies in biosemiotics explore the micro and the macro cosmos of human nature which are in a continuous cycle of interaction to process language. It is further established that the curiosity to discover the value systems in human communication through semiotic decoding means more than the mere study of language and its linguistic properties.

The goal of assessing psychosocial stress as a process and outcome in naturalistic (i.e., field) settings is applicable across the social, biological, and health sciences. Meaningful measurement of biology-in-context is, however, far from simple or straightforward. In this brief methods review, we introduce theoretical framings, methodological conventions, and ethical concerns around field-collection of markers of psychosocial stress that have emerged from 50 years of research at the intersection of anthropology and human biology. Highlighting measures of psychosocial stress outcomes most often used in biocultural studies, we identify the circumstances under which varied measures are most appropriately applied and provide examples of the types of cutting-edge research questions these measures can address. We explain that field-based psychosocial stress measures embedded in different body systems are neither equivalent nor interchangeable, but this recognition strengthens the study of stress as always simultaneously cultural and biological, situated in local ecologies, social--political structures, and time.

Based on our present working-experience with a Mapuche kimche (sage) and a logko (spiritual and political leader), we aim at intervening in broader debates on the intersubjective and intercultural production of knowledge. To do so, we pay special attention to contemporary mandates and pervasive conceptions about forms of practicing a better, more proper anthropology. We approach the problem from three different viewpoints: (1) discomforts and disagreements with naturalized forms of initiating, certifying, informing, writing, citing, and authorizing knowledge; (2) the Mapuche etiquette to converse properly and its various bets on horizontality; and (3) review of our own philosophy of language, particularly the concepts of translation and performativity.

Using the autoethnographic case study method, this article examines how my positionality as a foreign-born faculty member intersects with the institutional rhetoric of diversity and inclusion present in many predominantly White institutions. My vignettes show that foreign-born faculty, although contributing to the representation of diversity numbers, are positioned as knowledge providers in the discussions about the 'global', the 'cultural' and sometimes the 'racial', thus, ironically reinforce the embedded White institutional culture. This article argues that foreign-born faculty members could make use of their cultural positions to unpack the classed and racial culture on campus and to cultivate students' anthropological sensibility. In other words, foreign-born faculty are in a unique position of recognising the limitations of the current diversity and inclusion rhetoric in predominantly White institutions (PWI), but also, they have the potential of decentring the White, middle-class cultural norms. This article concludes with some pedagogical implications.

In the past decade, there has been a growing recognition that society's emphasis on speed and efficiency came with some costs: a loss of the ability to appreciate activities and understand their meanings. Recently, this meta-movement has made its way into the literature on literacy, causing the author to embark on an investigation into the veracity of the claims that slow reading might also mean "better" reading. A natural history approach was adopted for the analysis to evaluate whether there was evolutionary justification for the movement, leading to the review of relevant work in the fields of ethology, psychology, cognitive neuroscience, anthropology, sociology, linguistics, and literacy. The findings reveal an evolutionary push toward both speed and understanding, two aims that eventually come to be at odds in expert readers. It is the conclusion of the author that, from an evolutionary perspective, there may be justification for the start of a slow reading movement, but that it must be paired with practices that develop the capacity to read fast.

This article argues that cross-disciplinary linkages -- that is, relationships among phenomena studied by those in different disciplines -- often serve to destabilize, at least temporarily, systems of stability that are theorized to operate within the sets of phenomena studied within most disciplines. It surveys across disciplines both systems of stability and mechanisms of instability, and derives several implications for interdisciplinary and disciplinary research practice. In particular it argues that systems of stability deserve to be included within conceptions of disciplinary perspective. It speculates on how a general connection between stability and instability might be explored. The article thus informs our understanding both of what interdisciplinarity is and how it is best performed.

Article is devoted to the scientific heritage of educators and psychologists of Russia in the first quarter of the twentieth century. The aim of the research is the identification of the most significant ideas of P. P. Blonsky, L. S. Vygotsky, V. P. Kacshenko, S. T Shatsky which based the theoretical and methodological basis of inclusive education. The article describes a number of provisions that have conceptual value and practical importance for the implementation of inclusive education.

This essay offers a reorientation of our views on the interrelationships of language and thought as a field of constantly reprogrammable energy, and provides an argument as to why we believe this new metaphor (i.e., language as a field of energy) matters in language pedagogy, in classrooms at all levels, as well as within teacher education and teacher professional development. We define language as a field of energy in the following way: as language operating as a "region" in which a force (in this case, words and their rhetorical functions) operates to bring about some influence resulting in an effect or having an impact on one's own behaviors, on the behaviors of others, as well as having the capacity to influence emotions, and/or the course of events. Following a brief introduction in which we state our purpose, we present the case for the above argument in the context of current language and literacy education. In doing so, we delineate language-thought-perceived reality relationships through a synthesis of a selective representation of the primary thinkers in mainstream language scholarship, as well as other fields, such as philosophy, social anthropology, linguistics, discourse analysis, and to coin a new field, "linguistic metaphysics." While we focus our discussion on language, we are mindful of its obviously intimate, symbiotic relationship with thought. We conclude with suggestions as to how this concept, "language as a field of energy," can be pursued in educational settings.

Problem-based learning (PBL) is a self-directed learning strategy where students work collaboratively in small groups to investigate open-ended relatable case scenarios. Students develop transferable skills that can be applied across disciplines, such as collaboration, problem-solving, and critical thinking. Despite extensive research on problem-based learning, a thorough examination of student engagement in relation to PBL is lacking (Savin-Baden, 2014; 2016). We studied student motivation through self-reflection exercises, surveys, and peer-evaluations in a third-year undergraduate anthropology course (N = 49) with students of differing levels of course material experience. We hypothesized that throughout the course student motivation would be highest in students with the most subject matter experience. The results show that student motivation was higher in students with more subject matter experience at the beginning of the course, however during the course their motivation decreased. By the end of the course the majority of students had high motivation toward PBL, however, we were surprised that forensic specialists with the most subject matter experience had low motivation at the end of the course. This research is important to demonstrate the challenges of implementing PBL in a traditional curriculum, and to provide suggestions for engaging diverse student populations in PBL.

In this article, the authors detail their attempt to encourage apprentices to merge theory and practice in a way that is atypical in teacher education. They base their approach on the idea that before stepping into the active work of teaching on their own, apprentices need more time observing children and seeing learning. Observing is hard to do when trying to master lesson delivery and when working with large groups of children with only the support of a single master teacher. What does learning look like when children interact with one another and with other adults under different conditions and in varying contexts? The aim is to contribute to conversations about how best to prepare teachers for schools as they currently exist and for the students they will meet in their classrooms. But perhaps more significantly, the authors ask another set of questions: (1) How can they prepare teachers for classrooms and schools that they might envision and imagine but that do not exist right now?; (2) How can they help teachers to meet the needs of a changing student body?; and (3) How can they prepare teachers to be innovators and change agents who are responsive to the conditions they encounter and who can lead into unknown futures rather than remain locked in the ways of the past? The authors report on a case study, Casssandra (pseudonym), a student in an innovative teacher preparation program that aims to do these things by tightly linking theory and practice, immersing teacher candidates in a nonformal learning context as well as in traditional student teaching placements. The teacher candidates wrote field notes about their observations, which the authors (the instructional/research team) read and responded to, with the aim of supporting their learning and stretching their ideas. Drawing from Wolcott's (2008) notion of ethnography as a way of seeing, the authors guided teachers to describe the everyday activities of schooling and to reflect deeply on their own practices. They encouraged them to see children, teaching, and learning in new ways--not merely as mirrors of their own experiences in K-16 education or those they observed in student teaching. The authors arranged for them to observe and work with children in different kinds of learning contexts, including home and community settings, traditional classrooms, and an after-school program.

Ethnography is becoming an increasingly popular research methodology used across a number of disciplines. Typically, teaching students how to write an ethnography, much less how to undertake "fieldwork" (or the ethnographic research upon which ethnographies are based), is reserved for senior- or MA-level research methods courses. This article examines the pedagogical strategy of engaging first-year students in ethnographic field methods and the art of ethnographic writing and suggests how the use of a short ethnographic exercise (the fifty minute mini-ethnography) can enable students who are at the beginning of their undergraduate degrees to better understand the relationships between theory and empirical data.

One year ago, Baltimore citizens took to the streets to protest not only the death of Freddie Grey, but the structural inequalities and structural violence that systematically limit the opportunities for working-class African Americans in Baltimore. The protests, though, were not just confined to Baltimore City. Borne on sophisticated understandings of intersectionality and political economy, the moral imperatives from the Baltimore Uprising resonated with students at our university in Baltimore County, where campus activists moved to both support the people of Baltimore while using the moment of critical reflection to critique racial inequalities on campus. Since students were displaying a holistic, anthropological understanding of race and inequality in Baltimore, we decided to structure our classes accordingly and brought together several courses in the Department of Sociology, Anthropology and Criminal Justice in order to examine the interrelationships between power, race, class, public space and urban development. We taught common texts, visited each other's classes, and planned events that brought students together with community leaders in Baltimore to discuss common concerns and to learn from each other. This paper reports on that experiment and suggests that a pedagogical model premised on drawing thematic linkages between existing courses is one way to address current events that impact us all while allowing students to direct the course of their own education.

In contemporary theological research on childhood, there is considerable interest on the social agency of children. This interest is situated within a global concern for the dignity of children as complex human beings, propelled by the articulation of their participatory rights in the UN Convention on the Rights of the Child (UNCRC). This turn to children and childhood in contemporary theology, I argue, points us to the need for an anthropology of relational belonging that holds out a space for children as agents. I mine the Lasallian tradition to critically retrieve such a communal anthropology that situates the agency of children as learners in a relation of vulnerable belonging to others as God's children and siblings-in-Christ. An implication that arises from this is the importance for religious educators to consider more intentionally the communal dimension of their work in creating a more just world with and for children, promoting their human flourishing.

As higher education emerges from COVID-19 restrictions, the post-pandemic transitional moment provides Catholic institutions the opportunity to reconsider their reliance on adjuncts in core curricula. As tenure-track positions decline nationwide and universities increasingly source out coursework to temporary or part-time adjuncts and other contingent faculty, Catholic liberal arts universities should reevaluate how their use of adjuncts aligns with the church's cosmological and anthropological tenets. The Catholic intellectual tradition is uniquely qualified to identify the underlying causes of and the solutions to higher education's adjunctification. While we acknowledge that adjuncts can include retired academics and those teaching part-time for supplemental income or leisure, when we discuss "adjunct professors," we primarily refer to underemployed adjuncts seeking full-time work in academia without finding it. Based on Catholicism's vision of reality, the human person, and the economics of receptivity and gift flowing from both, Catholic universities should hire Core Fellows (non-tenured semi-permanent faculty lines exclusively teaching in their core curricula) to replace positions normally filled by adjuncts with positions enabling talented teachers to pursue pedagogical vocations with security and just honoraria.

This paper deals with the disclosure of subaltern thinking in current German-language textbooks for religious education. For the hermeneutical framing of this analysis, the approach of a postcolonial reading is particularly profitable. Obvious hierarchical relationships from clearly up and down can consequently be made visible and their presumed self-evidence unmasked. Even hidden hegemonic forms of expression can be uncovered in this way. With regard to current theology and religious education racism and misogyny, environmental degradation and sexual exploitation are attitudes that have already and almost as amatter of course been taken up critically. They are pedagogically reflected and attempted to overcome by using counter-models such as cultural diversity, equal rights, sustainability and sexual self-determination. In exciting contrast to this there are still nowadays textbooks used with remnants of exactly such formats of colonial thoughts. We argue that decolonising schoolbooks can be a useful part of decolonising the religious education curriculum. The schoolbook analysis carried out for this purpose is structured by four leading categories: Anthropological assumptions (1), religious classifications and interpretations (2), conceptions of culture and its hybridity (3) and finally the relationship to creation and environment (4). Textbooks from primary, secondary and vocational schools were examined.

Pervasive digitality reveals us as analogue creatures that are unprepared for a world and a logic generated increasingly through automation. Promulgated by capitalism, digitality has created a new form of alienation, one far more powerful and comprehensive than that envisaged by either Marx or Lukács in the analogue-industrial age. Digital alienation-through-automation is the central process in our digital post-modernity. The effects reach increasing registers and spheres of culture, economy and politics. This essay considers the effects within the production of knowledge within higher education. Through a critique of Clayton Christensen's concept of 'disruptive technologies', it develops the argument that knowledge produced in our higher institutions of learning suffer from two forms of 'knowledge capture'. The first and most comprehensive is knowledge increasingly oriented toward instrumental outcomes, generated in vocationally oriented and market-pressured contexts, and produced by the general-sector institutions; second is knowledge, much of it profound and potentially world-changing--in economics and climate science in the cases discussed here. These are generated in both prestigious general-sector universities, and in the elite Ivy League and Russell Group universities but are unable to gain traction with an ascendant and alien post-Westphalian, post-modern and post-Enlightenment political context--created by a globalising digitality. I argue that unless we recognise our analogue essence, and that this has been alienated by digital automation, then the aporias of digitality, with knowledge production an important element, then our institution of higher learning will continue to produce much valuable knowledge that has diminishing practical (political) effect.

Dewey's selective and moulding reception in Spain (1898-1936) was determined by the academic and professional "episteme" as "externationalisation mould". Dewey was translated by members of the bourgeois-reformist Institución Libre de Enseñanza mainly after 1925, as his thought didn't fit in their "episteme " and political project. Searching for justification, they construed him as one of them, an Ideal-Realist, syncretising Pragmatism with Spiritualism-Vitalism, and rejecting his Naturalism, social definition of morality and communitarian-participative democracy as contrary to elitist nationalising regeneration. Dewey became a prestige brand and adverecundiam argument for supporting different stances. The failure of top-down regeneration and the problems of the extension of schooling, and pedagogic and scientific institutionalisation made possible a deeper reception. Socialist and teachers' self-educational participative practices and professionalisation allowed practitioners to understand Dewey. Practitioners used him to defend a socialising and active-cooperative education through the project method, and the republican school, as remedies against the central Spanish social aetiology, individualism. Dewey gained specific illocutionary meanings: school teachers used him to claim intellectual independence from higher pedagogy. However, teachers, as academics, maintained anthropological and social-educational dualism and didn't fully embrace Naturalism or a communitarian democratic-participative school that would have questioned their role as community reformers.

In this article, the authors discuss a hybrid program that included a ten-day interdisciplinary study abroad trip to France, followed by ten days of online learning. Students were recruited from across the university through campus-wide marketing and recruiting events, but the majority of the students who enrolled were those majoring in one or both of the disciplines of the co-leading faculty: one from History and the other a geographer from a combined Anthropology and Geography department. Both faculty members have considerable in-country living experience, fluent language skills, and local familial ties, all of which facilitated trip planning and execution. The hybrid model helped reduce the cost of the study abroad component by reducing its duration and thus made it economically accessible to more students. It also enabled students to enroll in a variety of course and credit options.

Since the granting of Native American materials -- excavated in archaeological projects sponsored by federal and state governments across the United States in the 20th century -- to public repositories, museum professionals have sought to manage such collections with care. At the University of Missouri, students responding to the local mandate of NAGPRA advocated a public investigation into the issue of Native American collections repatriation in the early 1990s. Their activism in part transformed campus praxis in three ways, effecting ethical shared decision-making, appropriate public access, and policy-level leadership. This paper examines the primary sources generated by students, faculty, and local and national journalists to broadly comprehend how community members continue to address Native collections management and access in a public land-grant university setting.

This article discusses the value of an ethnographic interview assignment in an introductory-level anthropology course for stimulating intercultural engagement among college students. While colleges often seem to offer an ideal social environment for intercultural engagement, intergroup avoidance is a widespread problem. The assignment that I evaluate in this article asks students to carry out semi-structured ethnographic interviews with peers who are from different cultural backgrounds than themselves. Evidence gathered through analysis of students' written reflections, a survey, and a focus group discussion suggests that this type of activity is an impactful learning experience for students in the course and is also valued by international students and others who volunteer to be interviewed.

One of R. S. Peters' interests was psychoanalysis. In this paper, I explore the relation between Peters' philosophy of moral education and his Freudian psychology. In section 2 of the paper, I introduce Peters' Freudian supplementation of the Piaget-Kohlberg model of moral development. To clarify the way in which Peters deals with two unresolved issues of this model, I examine, in section 3, his account of Freud's conceptions of mental health and illness, character and the emotions. In section 4, I bring to light the continuity between Freudian psychology and Peters' levels of life theory. In section 5, I employ this Freud-inspired anthropological theory to elucidate Peters' comprehensive analysis of the concept of education.

This paper explores the potential for using approaches and methods from anthropology to address inequalities and work with marginalised, voiceless groups to engage actively in decisions that affect them. We test and illustrate participatory action research (PAR) methods from anthropology that seek to understand tacit/implicit knowledge and values that may only be revealed through the study of day-to-day practices, behaviours and discourse over longer timescales. This is done through a case study of a planned development in Malta that included 170 interviews supported by situated listening and observation, observational visits over a period of time to the site and surrounding areas and public/stakeholder formal/informal meetings and workshops. Ethnographic methods helped build trust during the planning process, creating a communicative bridge for knowledge sharing. This qualitative research provided new insights based on tacit and implicit knowledge and values, highlighting specific subtleties, critical awareness, empathy and observational capacity, which are essential ingredients in socially just PAR. This included new insights into the way participation was shaped by broader socio-political contexts. By eliciting, analysing and integrating 'knowledges' in this way, action researchers can contribute to more socially equitable opportunities to participate and share power in knowledge creation.

The aim of this article is to provide a philosophical conceptual framework to understand the theoretical roots and political implications of the interpretations of Plato's work in Jaeger's Third Humanism and Krieck's "völkisch"-racist pedagogy and anthropology. This article will seek to characterize, as figures of "localitas," their conceptions of the individual, community, corporeality, identity, and the State that both authors developed departing from Platonic political philosophy. My main hypothesis is that Jaeger's and Krieck's interpretations of Platonic "paideía" shared several core-elements based on a modern conception of State sovereignty and human will, whose fundamental ground is the subjectivist-technical metaphysics. The "production" of a human type (spiritual and/or racial) and a unitary State political community appears in both authors mediated by a theory of political education, that I define as «State typohumanism», that sought its sustenance in Plato's political philosophy, mainly by means of a distorted understanding of the notions of "týpos" and "ethos," and that, I argue, played a key role in the intellectual legitimization of "völkisch"-racism. This would be broadly translated into a programmatic and literal understanding of the Platonic "Republic" which assumes that the inherent function of any State is to produce subjectivities based on national identities grounded on homogeneous characteristics. In these varied characterizations similar appropriations of "humanitas" have been expressed both in Jaeger and in Krieck.

In 2017, Elon University became one of very few universities in the United States without a medical school to have an in-house Anatomical Gift Program (AGP). The program accepts first-person-consenting individuals only and within 2.5 years has become self-sufficient, supporting anatomy curricular needs of its physical therapy, physician assistant, and undergraduate biology and anthropology programs (n = 21 donors annually). This paper describes the timeline, costs, and benefits of developing an in-house AGP at a university without a medical school. Policy development, public outreach, equipment needs, and cost benefits are discussed. Within 2.5 years of program opening, the AGP Director delivered 161 educational outreach presentations at 86 different venues across the state providing information on anatomical gifting. The program registered 320 individuals (60% female, 40% male) and enrolled 41 deceased donors (69% female, 31% male; average age of 74.6 at time of registration and 74.8 at donation). During the first seven months of the program, donor preparation costs (with outsourcing for transport/donor preparation/document filing/serology testing/cremation) averaged US$ 2,100 per donor. Over the past 23 months, donor preparation has been completed on site, lowering the cost per donor to US$ 1,260. Other costs include personnel salaries, legal fees, and outfitting of the anatomy laboratory and preparatory room. Program benefits include support of anatomy education on campus, assurance that all donors have given first-person consent, and faculty/student access to donor-determined health, social, and occupational information. Faculty, staff, and students contribute to the daily operations of the AGP.

Exposure to information about genetics is at an all-time high, while a full understanding of the biocultural complexity of human difference is low. This paper demonstrates the value of an "anthropological approach" to enhance genetics education in biology, anthropology, and other related disciplines, when teaching about human differences such as race/ethnicity, sex/gender, and disability. As part of this approach, we challenge educators across social and natural sciences to critically examine and dismantle the tacit cultural assumptions that shape our understanding of genetics and inform the way we perceive (and teach about) human differences. It calls on educators from both social and natural science disciplines to "de-silo" their classrooms and uses examples from our biological anthropology and sociocultural anthropology classrooms, to demonstrate how educators can better contextualize the "genetics" of human difference in their own teaching. Numerous opportunities to transform our teaching exist, and we are doing a disservice to our students by not taking these critical steps.

Since humanity entered the 20th century, diversity has become a key feature that manifests itself in all aspects of society. As a venue for people and ideas to meet, universities face ever-increasing challenges in fulfilling their cultural mission. With unprecedented human connectivity, cultural competence is more than a goal. It has become an essential skill for students and a key concern for policymakers and practitioners across the world. Considering the strengths and weaknesses of current approaches to cultural competence education, this article aims to elucidate the significance of the notion of cultural self-awareness proposed by Fei Xiaotong, China's premier social anthropologist. It explores how Fei's insights can facilitate universities to rethink their conception and delivery of cultural competence education. By challenging the tendency for cultural competence education to be segregated among a range of disciplines and moving it to the core of the university's curricular offerings, the article promises an approach whereby all students, regardless of their disciplinary backgrounds, can benefit from the full development of their cultural capability, as can the institution, wider community, and society as a whole.

William Golding has been identified as a nonconformist whose opinions always go contrary to what is customarily accepted or established. This is shown in all his novels, more specifically "The Inheritors", in which he defies long established opinions held by anthropologists, historians, archaeologists as well as many others about the Neanderthals and their immediate successors the Homo sapiens. Though my PhD was about some of Golding's novels, no single word is mentioned in my PhD dissertation about his challenging novel "The Inheritors", which is still regarded by both critics and readership as most complicated. Golding's intention in this novel is not merely to rebut the clichés and stereotypes of the Neanderthals, but also to describe them as enjoying uniquely far sublime qualities that make them outdo their rivals, the Homo sapiens. Therefore, he portrays them very sympathetically, and their plight tragically, thereby demonstrating his scepticism about the moral superiority of the Homo sapiens, the real "inheritors" of the earth. The aim of this article is to discuss Golding's repudiation of such convictions by examining in some detail the novel's thematic structures, characterisation and settings. Likewise, the present article will focus on the clarity of the novel's narrative style that shows the simplicity, if not naivety, of the Neanderthal man's life juxtaposed to the complexity and maturity of his rivals' language and life style.

The principle of dialogue is the innovative teaching and learning practices with a transformative agenda. This paper argues that through dialogue lecturers can stimulate students to think and argue for themselves, rather than defer to tradition and authority. However, the context that is conducive for dialogic education, especially in a country such as South Africa that needs to come to grips with the presence of people who differ by ethnicity, class, gender, age and religion, is not known. The paper aims to share the teaching experience emanating from a lecture hall engaging in difficult topics to talk about, followed by reflection on its implication for transformative educational agenda. Emerging from the analysis of the case study is the competing dichotomy of "us" and "them". I therefore argue for a nuanced context specific process facilitation model to help participants rise above the default codes of "us" versus "them" and look at issues in broad social contexts, irrespective of who is talking.

The relevance of the study is reasoned by the increasing complexity of life activity in modern society, which results in distortion of the moral and value criteria and norms. The purpose of the article is to reveal anthropological methods of formation of university students' spiritual and moral culture. The leading approach to the study is the anthropological approach allowing us to consider the spiritual and moral culture as an evolving set of moral and valuable position and special knowledge. The study involves 300 teachers, 500 students who have identified performance criteria of methods of formation of spiritual and moral culture. The main results of the study are to identify knowledge, motivation, activity-related methods of formation of spiritual and moral culture to ensure the inclusion in the content of education of teaching material about value relations, mandatory forms of culture; conjugation of ethical and professional standards of behavior on the basis of a single criterion of "ethical-unethical"; development of students' capacity for moral target setting. The significance of these results is that the identified methods involve the willingness of teachers to dialogue, respect and understanding of students, building a living knowledge in the course of joint creative activities directed to sense and life creation; determine the development of civil harmony on the spiritual and moral values.

This article explores what an uneven embrace of community engagement means for faculty as they apply for tenure and promotion. It closely examines how three faculty members (including the author) from different departments framed and discussed their engaged scholarly contributions in the presence or absence of departmental guidelines on engaged scholarship. Their experiences and success reveal the influence of departmental context on decisions to include engagement in faculty evaluation criteria and the importance of finding strategies to mitigate the absence or underdevelopment of guidelines.

This paper points out educational study is not only a pure macro-oriented focus such as analysis for policy and ideological formation; rather, it also must be in synchronicity with the actual socio-historical process and the baseline of everyday life in the micro level. Thus, this paper considers that emotional issues may be the good windows to inquire schoolteachers' everyday lives. First, this paper reviews relevant theories in multiple disciplines to systematically politicize emotions as an important site of educational research. Second, this paper emphasizes that to understand emotions are inscribed in culture and ideology, as "embodied and situated." Finally, this paper's focus is not only on how social factors affect what schoolteacher feel, but also on how schoolteachers mobilize their feeling to creation a condition for social transformation. That is, the ultimate purpose is to answer "can one explain the possibility of resistance from an oppressed position through emotion mobilization?" and to build up this model--the emotional requirement for subversive action: "structure of feeling" is an important social condition for intervention from anger to joyful/hopeful commitment to social transformation.

Large first year undergraduate courses have unique challenges in the promotion of student engagement and self-directed learning due to resource constraints that prohibit small group discussions with instructors. The Monthly Virtual Mystery was developed to increase student engagement in a large (N = 725) first year undergraduate class in anthropology at the University of Toronto Mississauga. The teaching challenge was to develop a participation component (worth 6% of the final grade) that would increase student engagement without incurring any additional resource costs. The goal of the virtual mystery was to incorporate the principles of problem-based learning to engage students in self-directed learning through an online medium. Groups of approximately 50 students collaborated on a series of "virtual" case studies in a discussion board. Students submitted comments or questions each week to identify the information they needed to solve the mystery. A facilitator oversaw the discussion board to guide students in collaboration and resource acquisition. The final grades of students who participated in the virtual mystery (N = 297) were compared to students who participated in a passive online learning exercise that involved watching weekly online videos and answering questions in a course reader (N = 347). Student self-selection determined group participation. Participation completion for both the virtual mystery and the course reader were high (78.8% and 91.6% respectively). There were no significant differences in the distribution of final grades between the participation options. The high completion rate of the virtual mystery demonstrated that an active learning project can be implemented using problem-based learning principles through an online discussion board; however, the large online group collaborations were problematic. Students were frustrated with repetition and inequitable participation in such large groups; however, students evaluated the monthly mystery as a valuable learning tool that engaged them through the practical nature of the case scenarios.

The aim of this article is to reconstruct the nutrition system of the medieval inhabitants of the Perm Territory located in the western foothills of the Ural mountain range. The investigation is built on a comprehensive analysis of archaeological sources available and on the basis if anthropological materials with involvement of radioactive tracer analysis. As a result of the measures taken within this examination it is possible to conclude that grain crops played a minor role in the diet of the medieval population of the Cis-Ural Perm Region, who relied predominantly on protein-rich food. The research is built on a comprehensive analysis of archeological sources and anthropological materials involving initial results of radioactive tracer analysis which was conducted on the territory under investigation. We have primarily examined the materials from burial grounds of the period when hoe agriculture was prevalent. The conclusions drawn from the anthropological and isotope analysis are in compliance with the notion that this kind of agriculture was low-yield and that grain crops played a minor role in the diet; protein-based foods dominated.

Modern methods of biometric identification are increasingly applied in order to attribute works of art. They are based on developments in the 19th century anthropological methods. So, this article describes how the successional anthropological methods were applied for the identification of Benvenuto Cellini's portraits. Objective comparison of facial parameters was used for a scientific method of face-biometrical identification. For purposes of biometric identification of Benvenuto Cellini's face through anthropological comparison 12 works of art were selected; in each of the selected portraits the following six anatomic points were marked, according to the Perrot's method were calculated ratio, which were analyzed. The biometric parameters of faces under comparison by the Perrot's method are represented as an arithmetic mean of the values of angles and indicators. The main characteristic facial details of Cellini's works, such as the shape of nose, eyes, protruding lower lip, and eyebrows are identified. [Note: The issue number (4) displayed on the PDF is incorrect. The correct citation is v11 n17.]

Social connections between individuals are often an important source of information for both quantitative and qualitative anthropological research. Here, we seek to understand the relative strengths and weaknesses of sociometric and ethnographic representations of social connections. We do this by comparing network data collected using a sociometric technique (a name generator) with a network drawn by project ethnographers representing their understanding of social structure in the study population. We find many similarities in the two networks, but they offer somewhat different perspectives into the local social structure. Although the ethnographic network is shaped by the ethnographers' deeper knowledge of a subset of network members, individuals with high degree (but not betweenness) in the sociometric network are generally present in the ethnographic network. The ethnographers' interpretation of the factors that lead to high degree centrality in the network is broadly accurate. However, the sociometric network is characterized by a high level of transitivity not seen in the ethnographic network. We consider the importance of the differences we observe for ethnographic practice.

This article introduces ethnographic upscaling, an innovative procedure to explore and test hypotheses drawn from in-depth ethnographic findings in spatially continuous cases. The approach combines the strength of localized ethnographic descriptions with questionnaire-based regional surveys to study the distribution of ethnographic findings across social groups by comparison. The approach was designed in the Local Institutions in Globalized Societies project. This anthropological long-term research project ran from 2010 to 2019 to explore institutional regimes for managing water in arid Namibia. The article describes how the ethnographic upscaling approach was developed and implemented, discusses some exemplary results, and offers a critical reflection on its shortcomings and potentials.

This article analyzes the role of the Julius Rosenwald Fund in shaping the career of W. Allison Davis, a distinguished anthropologist who became the first African American appointed to the faculty of a mostly white university. From 1928 to 1948, the Rosenwald Fund ran an expansive fellowship program for African American intellectuals, which, despite its significance, remains largely unexamined in the scholarly literature. Davis tied his academic aspirations to Rosenwald Fund support, including for his early research and the terms of his faculty appointment. His experiences illustrate the dynamics inclusion and exclusion of African Americans in the academy; paternalistic promotion and strategic denial functioned as two sides of the same coin. Spotlighting Davis's negotiations, this article establishes how presumptions of racial inferiority guided Rosenwald patronage and demonstrates the extent to which the principles of meritocracy and expertise remained secondary concerns for those interested in cultivating African American intellectuals.

Catholic schools and colleges are finding it increasingly difficult to maintain and sharpen their distinctiveness in a climate of secularism, indifference to religion and the shortage of practising Catholics. This article argues that one method of bolstering Catholic schools' mission integrity is to highlight one important feature of its identity -- theological anthropology -- and shows how curriculum delivery outside Religious Education syllabuses might contribute to its teaching. I take examples from two popular set texts in A-level English Literature to highlight how they might be used creatively to stimulate discussion of a defining feature of personhood within the Christian tradition, "imago Dei."

Georges Bataille (1887-1962) is one of the most significant thinkers of the 20th century, whose anti-humanist anthropology influenced subsequent existentialist and post-structuralist philosophy. His wide-ranging writings (across philosophy, archaeology, economics, sociology, poetry, erotica and history of art) frequently mention children, childhood and childishness, and yet there has hitherto been little to no attention paid to this aspect of his work. This article opens up a neglected theme in Bataille studies, and also explores the consequences of Bataille's presentation of the human condition for our understanding of the pedagogical relationship. Of particular interest is the idea of the agentic child, which occupies such an important place in deducstudies, educational theory and public policy. In the light of Bataille's anthropology, I shall explore the idea that the pursuit of children's agency is the victim of its vaunting ambition.