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As a "wicked problem," climate change requires interdisciplinary understanding and collaboration in order to prepare future leaders to develop solutions. To this end, as an ecologist and an anthropologist at a mid-sized university in the southeastern U.S., we designed a pair of interdisciplinary, research-intensive courses for first-year Honors students with the goal of improving understanding and communicating the urgency of climate change. We employed High Impact Practices (HIPs) and Course-Based Undergraduate Research Experiences (CUREs) to accomplish learning outcomes during both years of the course. Gains in scientific knowledge and climate change-specific knowledge were assessed with quantitative and qualitative analysis of pre and post-tests. Analysis suggests that the course improved climate change knowledge and sophistication of interdisciplinary thinking and increased student confidence in understanding of the process of science. This course structure offers an approach to providing a practice space for developing multifaceted solutions to wicked problems.

The significance of ethics in data science research has attracted considerable attention in recent years. While there is widespread agreement on the importance of teaching ethics within computing contexts, there is no clear method for its implementation and assessment. Studies focusing on methods for integrating ethics into data science courses reveal that students tend to neglect ethical concerns in their data analysis. Based on the data we collected from questionnaires distributed to undergraduate science and engineering students, this paper expands the discussion beyond human concerns and ethics in data science education. As we will show, students tend to neglect the context when attempting to solve data science questions. We argue that gaps in understanding the context relating to the data result in gaps in the analysis as well as in the interpretation of the data. Thus, we propose anthropological thinking as a pedagogy to overcome the context neglect. Placing the spotlight on the "context" promotes a holistic understanding of the phenomenon being analyzed, as it includes important considerations that do not necessarily fit the more commonly used term "human concerns."

In the high-pressure world of education, mindfulness practices have been offered to help teachers and students to handle stress and manage their emotions. Here we describe how two fifth-grade teachers experienced a mindfulness intervention, using the construct of figured worlds. We explore how they negotiated mindfulness in their practice, illustrating the power of an anthropological look at a typically psychological construct.

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

This article explores the causes of the epistemological crisis that gave rise to conspiracy theories which culminated in large swathes of the U.S. population refusing to accept the outcome of a democratic election. An epistemological crisis is defined by a blurring of facts and falsehoods to the degree that blatant and obvious propaganda holds sway over large segments of the population, resulting in truth decay. We provide an analysis of the propaganda themes collected and identified by the Computational Propaganda Project from April through July of 2020 that demonstrate their prevalence in American social media platforms. We then show how education may limit propaganda's deleterious effects. We approach our research in an interdisciplinary way from the fields of education and cultural anthropology and so contribute an angle to the current conversations about education in a democratic society that has not been the primary focus of educational thought.

Environmental science classes often ask students to examine changes in species or their environments to determine the human impact on a particular habitat or ecosystem. It is not always practical to take students out for a field study to do this kind of analysis; instead, the scientific method and diversity analyses can be utilized while students compare topographic maps, photographs, or paintings over time. In this article, we present three laboratories that use artwork (e.g., paintings or photographs) to have students examine anthropogenic alterations in the character of landscapes and explore how our connection with nature has changed over time. These laboratories can benefit educators looking for an interdisciplinary STEAM approach to introduce both biology majors and nonmajors to environmental science concepts and the scientific method in a highly relatable way.

The study investigated integrating a combined approach of translingualism and transculturalism in an anthropology content learning classroom of a Bangladeshi private university. Data were collected from classroom observation, a pedagogical intervention, a focus group discussion with six students, and a semi-structured interview with the class teacher. The analysis of the observation data demonstrated several attempts at integrating translingual-transcultural approaches to make sense of anthropology content despite the stipulated English only policy. The intervention data and participant responses revealed a contact zone of diverse cultural and ethical systems to draw on through this translingual-transcultural approach, providing a holistic teaching and learning experience for the researcher and the students. The participants' response revealed a structured linguistic inequality imposed by the English-only policy among different student groups in the focal university. Without the confines of an English only classroom culture, the combined approaches of translingualism and transculturalism supported a classroom environment with reduced discrimination and injustice arising from student backgrounds and English competency. The participants were able to reflect positively on their relationships, investments, and experiences with broadened dispositions involving their fuller semiotic resources, including both language and culture elements.

Many evolutionary anthropologists view cooperation as core to the evolutionary success of our species. Concurrently, many sustainability scientists view cooperation as core to the future sustainable development of our species. When it comes to biology education, however, it is unclear how or if students are being engaged in these scientific perspectives. This article offers an overview of scientific perspectives regarding cooperation as a central causal factor in shaping human behaviour, cognition, and culture during human evolution. Against this background, we analysed 23 German high school biology textbooks with the aim to understand if and how cooperation is presented as a causal factor in human evolution and behaviour. Overall, the role of cooperation, especially the emotional and motivational aspects of cooperative behaviour, and the role of a cooperative social and cultural environment in shaping human traits, appears to be significantly deemphasized compared to the role of individual brain size and 'intelligence' in the evolution of our species. Furthermore, in sections on behavioural ecology, humans are hardly ever presented as an example of a highly cooperative species. Overall, textbooks show a diversity of strengths and weaknesses, from which we identify several learning opportunities in the appropriate integration of cooperation science within biology education.

In an institution where assessment was viewed as meaningless box-checking for the purpose of accreditation, a new reflective assessment practice changed 15 faculty members' perception of assessment in a single semester. Piloted with an interdisciplinary graduation requirement for Cultural Competency, the new assessment practice became a powerful tool for closing the loop in which participating faculty analyzed evidence to make improvements for student learning. This article provides a detailed history of the inception and development of that practice and evidence of faculty appreciation for a new four-question protocol.

We describe the structure, benefits, and challenges associated with a virtual cultural heritage exchange (VCHE) between undergraduate students in an applied anthropology class and a group of English language learners (ELL). Using qualitative data collection and analysis methods, the project aimed to teach anthropological methods and perspectives to the students while investigating three research questions: Will a VCHE (1) build social bonds and bridges, (2) improve English language acquisition, and (3) raise "heritage consciousness" (awareness and appreciation of, along with an associated sense of agency toward, cultural heritage) among participants? Results support the research questions and show the effectiveness of VCHEs when they are designed to meet the interests and needs of ELL participants and students.

In this theoretical essay, we find inspiration in Lotman's semiotics, in Morìn's sociology of education, the studies of cultural psychology and psychoanalysis of Valsiner and De Luca Picione, and other cultural stimuli coming from the didactics of mathematics. The notion of boundary and liminality was developed and discussed to grasp a relationship between some psychological processes and some transformative aspects of educational processes. Our idea is that an interdisciplinarity education could help orient disciplinary resources towards common educational goals and acquire the skills necessary for each student to be a citizen of the glocal community.

This article deals with the relationship between the Holocaust and antisemitism, focusing on the events of 2020-2021. The point of departure is the fifth World Holocaust Forum at Yad Vashem in Jerusalem, held under the slogan: "Remembering the Holocaust, fighting antisemitism". The event took place at the invitation of Israel's president, Reuven Rivlin, in advance of the 75th anniversary of the liberation of Auschwitz and International Holocaust Remembrance Day (January 23, 2020). Content analysis of the speeches given by presidents and prime ministers from around the world reinforce the insights of the Holocaust and the association with current-day antisemitism. In March 2020 the COVID-19 virus appeared, and a wave of antisemitism surfaced with it. Analysis of contents that appeared on websites and social networks reveals vitriolic antisemitism against Jews as generators of the virus, being the virus themselves. This study utilized the method of anthropologist Clifford Geertz (1926-2006), who established the interpretive approach to anthropology for analyzing culture contents. This, with regard to content analysis in general and to the contents of social networks and their contribution to antisemitism, in particular. Operation "Guardian of the Walls" in Gaza in 2021 further fanned antisemitism. Content analysis of websites and social networks portrays the Jewish soldier as a Nazi soldier and all Jews as murderers -- with all the Holocaust symbols and Holocaust language. The study seeks to examine whether and to what degree the educational system in general and guides of youth trips to Poland as mediators of memory in particular, are prepared for the educational challenge of eradicating antisemitism in the post-Holocaust era. The research findings show that the challenge still awaits us. Education is an essential instrument in the battle against antisemitism but the educational system, both formal and informal, is not prepared.

We review ethnographic methods that allow researchers to assess distress in a culturally sensitive manner. We begin with an overview of standardized biomedical and psychological approaches to assessing distress cross-culturally. We then focus on literature describing the development of reliable and valid culturally sensitive assessment tools that can serve as complements or alternatives to biomedical categories and diagnostic frameworks. The methods we describe are useful in identifying forms of suffering--expressed in culturally salient idioms of distress--that might be misidentified by biomedical classifications. We highlight the utility of a cognitive anthropological theoretical approach for developing measures that attend to local cultural categories of knowledge and experience. Attending to cultural insider perspectives is necessary because expressions of distress, thresholds of tolerance for distress, expectations about stress inherent in life, conceptions of the good life, symptom expression, and modes of help-seeking vary across cultures.

The proficiency in vernacular has long been a methodological ethos pervasive among field researchers and--despite new dynamics of fieldwork--still overshadows discussions related to collaboration with translators and interpreters, which are either marginalized or hidden within the category of a 'research assistant'. The purpose of this study is to take a step beyond anecdotal evidence and explore trends in language proficiency and use of translation services among US based field researchers who had conducted international or domestic studies in an area where a language other than English was present. We conducted the largest-to-date survey on the subject and analyzed 913 responses from faculty at sociology and anthropology programs in the United States. We documented their global fieldwork activity and found only limited proficiency in field languages accompanied by a proliferation of reliance on translators and interpreters, not matching any methodological discussion present in the textbooks and other scholarly sources. We indicate disparities in the use of vernacular and translation services in the post-colonial societies and point out related ethical and methodological concerns. Furthermore, we analyze the researchers' decision-making processes and their general perspectives on the importance of vernacular's knowledge and opinions on the admissibility of translators in the fieldwork.

This paper aims to analyze the temporary teachers' hiring policy in Cametá, during the last two municipal administrations (2013-2020). The main focus is the interface between disputes for local power and the municipal administration of education. This is a case study using a qualitative approach, employing the procedures of documental analysis, interviews, participant observation, and a survey for data collection. Our theoretical framework was based on understandings from the anthropology of politics, with the concept of "clientelism" as the central analytical category. Moreover, we draw from literature that centers research done from a municipal perspective. The results indicate that the practice of hiring temporary teachers occurs mainly in schools in the rural area, being based on clientelist relationships. Several actors are involved in the hiring process and these clientelist relationships, with emphasis on city council members, school principals, and temporary teachers. Furthermore, the precarization of the labor of temporary teachers was observed, with recurring delayed salaries and months worked without payment. The performance of the public prosecutor's office proved to be insufficient in a scenario of non-compliance with the legal framework that regulates the teaching profession in the Brazilian education system.

Indigenous education increasingly seeks to reclaim the institutions of state assimilation as spaces for the dissemination and support of localized forms of knowledge and language use and the valorization of alternative citizenship identities. In this study, I compare two schools in Ecuador to show how divergent ways of teaching Kichwa promote or reject state policies of language standardization and the kinds of citizens foregrounded by them. By comparing the schools' approaches to teaching Kichwa, I call attention to linguistic registers as they carry out or contest predominant forms of citizenship. These examples provide a pathway to study inclusive language policies and classrooms and to understand the multiplicity of ways that citizenship manifests in communication.

This paper investigates how Japanese mathematics teachers produce and share didactic knowledge together. It is a case study of a post-lesson reflection meeting so-called "open lesson." The crucial idea of this study is the dialectic between the "specific" and "generic" level of "foci" of the participants' reflections about the observed teaching practice; namely, about applied teacher's specific didactic technique for achieving a specific mathematical goal, and more general pedagogical issues such as realisation of the objectives of mathematics education. This dialectic is mediated by the "meso"-level notion of "mathematical activity," described in the guidelines for Japanese national curriculum. The application of the "scale of levels of didactic co-determination," provided by the "anthropological theory of the didactic" into the analysis shows in what way the dialectic interplay between the teachers' comments with focus of the specific and generic levels influences the development and establishment of the Japanese teachers' shared professional scholarship.

This article begins with Geoffrey Clarfield describing how by becoming an anthropologist, going to graduate school, shipping out to Kenya in the mid-1980s, and doing field work among a Cushitic speaking group of camel nomads in the desert lands of northern Kenya, he was able to achieve his goal of both experiencing and understanding the difference between preindustrial and industrial societies, socially, cultural, and psychologically. He goes on to explain that because he was studying an East African Cushitic speaking people he had read articles by a British anthropologist, Christopher Hallpike, who had done field work among the Konso, a Cushitic people who live north of the Rendille in southern Ethiopia. Hallpike later wrote a book called "The Foundations of Primitive Thought" (1979) which Clarfield describes as an enlightening and glorious read for those who have swum in the anthropological literature for decades. It is a work that has not only been ignored by mainstream anthropology but vilified because of its political incorrectness. Hallpike is now retired and living in England (where he was born, raised, and educated). He has managed to take on the neo-Darwinians in an extended essay/book called "Darwinism, Dogma and Cultural Evolution" and published a series of essays on modern anthropological myths called "Ship of Fools: An Anthology of Learned Nonsense about Primitive Society." The remainder of the article provides a transcribed interview between Clarfield and Hallpike. Some of the topics discussed include: social and cultural anthropology during the last twenty to thirty years; the work of Richard Dawkins, Jared Diamond and other cultural materialists; Hallpike's developmental writings; "Foundations of Primitive Thought"; and Hallpike's advice for young aspiring anthropologists.

This study recentres the sociocultural in culturally transforming pedagogic settings whilst foregrounding culturally responsive teaching (CRT). Through a protracted anthropological excavation, teachers' experiences in a culturally diverse integrated high school were explored and interpreted vis-à-vis tenets and precepts of CRT. Findings from observation and interviews indicate that the pedagogic settings as structured by the teachers were not attendant to the aspirations of CRT and teacher practices were not reflective of dispositions of CRT. Teachers professed negative experiences of the pedagogic setting, demonstrated and professed limited knowledge of the cultural being of their learners. The findings highlighted the need for micro-context cultural excavations to remedy socioculturally detached teaching. Cognisant of the emergent need for a learning tool, the LEAP model is proposed premised on centering the humanistic world of the learners and the inherent currency in their culture for progressive teaching and learning engagements.

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

Anthropologist, Tim Ingold, recounts that humans inhabit a familiar, yet evolving world -- stretched between 'the happened' and 'the not yet'. Despite efforts to the contrary, we can never fully be sure of its future configurations, making it difficult to determine how to solve yet-to-be-encountered problems, or how to skilfully navigate through uncharted terrain. Following on, I contend that to thrive in such a world is not to coordinate our orientation "onto" its surface in advance, but is to move, immersed "with" its opportunities for action; "knowing as we go." Specifically, weaving together works from ecological psychologist James Gibson, and educational philosopher Jan Masschelein, with those of Ingold, I review the idea that knowledge growth of everyday tasks requires "correspondence with threads of inquiry." This proposition highlights three principles of skilled behaviour, knowledge and education in an ecologically dynamic world: mastery as submission to constraint; knowing about as subsequent to knowing of; guidance without specification. I bring life to these principles through various applications in sporting contexts.

This sociohistorical study probes an archaeological artefact called the Laguna Copperplate Inscription (LCI) to suggest that translingualism, a sociolinguistic orientation that foregrounds the fluidity of language boundaries, was practised by precolonial Filipinos. It then analyses how translingual practices were potentially devalued by linguistic ideologies of hierarchisation that predominantly informed the translation tasks of Spanish missionaries in the Philippines. The study ends by discussing prevailing misconceptions or myths about translingualism, drawing on findings about the LCI and other related studies.

This article investigates attitudes to societal impact of research as an entry point into understanding academic identities. Conceptually, we position academic identity at the intersection of global scientific fields and national science policies. We argue that the degree of alignment or misalignment between the two can create coherent academic identities, or on the contrary, tensions in academics' identity. Empirically, we use the disciplines of philosophy and anthropology as proxies for scientific fields in the social sciences and humanities (SSH). The study is based on sixteen semi-structured interviews with mid-career philosophers and anthropologists in the United Kingdom and the Netherlands, and an analysis of how societal impact is positioned in the two national evaluation systems. We conclude that 'coercive' national impact policies (like the one in the UK) are less likely to be aligned with global disciplinary norms in the SSH and therefore create tensions in academic identity; these can undermine academics' agency and be counterproductive in terms of reaching policy objectives. By contrast, 'enabling' national impact policies (like the one in the Netherlands) are conducive to more coherent academic identities that are better aligned with disciplinary notions of societal impact. By discussing academic identities in a comparative context, the study highlights the struggles of reconciling disciplinary and national notions of societal impact. To realise the potential societal impact of academic research, we recommend that impact is integrated into a wider ecosystem of interactions where policy-driven notions are aligned with disciplinary norms and values.

Examining developments in the history of education in Africa as a whole raises far-reaching philosophical, anthropological and historical questions about what Africa is and whether such a history is even possible "as such." The course of that history and its tributaries wend around social theories; its dominant issues, tensions and gaps represent ideological interventions that highlight competing narratives in attempts to theorise social progress along a set of converging historiographic projects through which the conflicts between positivist, Marxist and poststructuralist (and other critical theory) perspectives -- and the Eurocentricity of their objects -- become visible. Anticipating broadened inquiries that centre Africans in historical narratives concerning education in Africa, this review (1) critiques historians' obsession with and dissensions on colonial education, (2) clarifies epistemic ruptures in the well-worn quest for 'truth' in history evident in that obsession, and (3) proposes some prospects for decolonial futures in the history of education in Africa.

This article aims to draw the outlines of a psychological anthropology programme in teacher education based on Wittgenstein's philosophical approach to relationships between experience, consciousness and language. Conceptually, the challenge is to support the idea that a professional experience may be documented not only through the deliberate reasons pre-service teachers spontaneously link to actions, but also through sensations that are less verbally accessible, also named 'perceptions' in social psychology. An empirical illustration is used to show a potential reconciliation between a research program in cultural anthropology and the social psychology bases of teaching competency acquisition. From a methodological standpoint, we examine whether an analysis linking self-confrontation interviews and questionnaires provides an original insight into pre-service teachers' training experiences. This path inserted into a transdisciplinary program provides alternatives to reconsider a cooperative training program implemented to foster the self-efficacy of pre-service teachers in physical education.

The Department of Anatomy (Anatomy) at the University of Otago delivers programs for students in diverse areas, including clinical anatomy, neuroscience, reproduction and biological anthropology. This study explored the experiences of alumni during their study and career pathways post-graduation through an online questionnaire distributed to department alumni. Most of the 190 participants studied anatomy as undergraduates (74.2%) and graduated in the past decade (56.8%). Reasons for taking anatomy included finding the topic interesting, a pathway into professional programs, or a degree requirement. Current employment differed between undergraduate (44.7% currently employed in clinical settings) and postgraduate alumni (26.4% currently employed in research, 19.5% in clinical settings). The main pathways for finding jobs were by direct search (38.6%), completing tertiary education (29.2%), and through social network connections (16.4%). Women alumni were less likely to feel that Anatomy prepared them for their careers than men. Themes related to positive and negative experiences included staff, course material/resources, social events, and peers. Suggestions to improve the departmental "sense of community" included increasing departmental events and resources. Alumni suggested that Anatomy should provide more potential career information, make available recent alumni profiles, and organize career fairs and networking opportunities. Postgraduate alumni were more likely to feel a "sense of belonging" in Anatomy than undergraduate alumni. Findings from this research provide an essential data point in the international evaluation of career prospects of anatomy graduates and provide a road map for other institutions to survey their alumni to obtain local insights.

The study employed a blended approach of translanguaging pedagogy and Content and Language Integrated Learning (CLIL) in an Anthropology class of a Bangladeshi public university. Data were collected through classroom observation, a pedagogical intervention, a focus group discussion with six students, and a semi-structured interview with the class teacher. The results show that the blended approach created a dynamic learning space in an otherwise teacher-centered classroom, keeping students intrinsically engaged and enhancing the acquisition of Anthropology content knowledge and institutionally appropriate language conventions. The students acknowledged the positive potential of the blended approach. In contrast, the teacher opposed this approach by appraising the ideological complexities that might derive from the socio-political realities of the Bangladeshi context. The study recommended initiating conversation among education communities, prestige planning of translanguaging practices and teacher education programmes to benefit from the blended approach of translanguaging pedagogies and CLIL.

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

This essay explores the concept of mentoring communities in the context of Christian higher education. It delves into the importance of forming mentoring communities for faculty, administrators, and students that embrace love, empathy, and a shared commitment to justice, particularly in light of systemic injustices within academia and in the broader society. Drawing from the perspectives of scholars, religious leaders, and personal experiences, the essay emphasizes the need for educators, administrators, and students to engage the college experience on a profound level--acknowledging their vulnerabilities and fostering a sense of unity grounded in a shared humanity. In an academic climate too often marked by isolation and individualism, the commitment to forming mentoring communities through the "art of loving" is seen as a countermeasure, fostering interdependence, relational action, dialogue, and reciprocity. The author underscores the significance of forming students, faculty, and institutional leaders with a focus on intellectual, spiritual, and emotional development--nurturing their capacity to recognize the divine love within themselves and in their neighbors. This dual goal of forming individuals and building a supportive community becomes the foundation for mentoring communities rooted in a Christian anthropology, wherein faculty, administrators, and students discover the fullness of their humanity in the love of God.

In this historical study, the author explores the racial views of Maria Montessori as expressed in her largely forgotten 1913 book, "Pedagogical Anthropology." As a physician and physical anthropologist, Montessori espoused three racial beliefs that were in wide circulation during the late nineteenth century: biological racism, racial determinism, and craniology. Montessori combined these beliefs to warrant the underlying conviction that the races of the world were organized hierarchically with the White races at the top and the races of colour at the bottom, and that, even within the broader White race, there were numerous racial types that could likewise be organized hierarchically based on their physiological features and intellectual potential. The author demonstrates how Montessori expressed these racist beliefs in "Pedagogical Anthropology," how she connected them to her famous pedagogy and curriculum, and how they fit into the racial discourses of contemporaneous educators and anthropologists.

Employing a modified version of an exhibit template for course integration (Beckman 2012), Sylvia López designed museum projects for an elective Spanish course on health that is open to students at the high-intermediate level and above. The course's aims are manifold: to build students' vocabulary, to discuss cultural aspects affecting health, and to help students develop a series of transferable academic skills--collaboration, critical thinking, writing, information literacy, and presentation. To help fulfill these goals, the course culminates with a bilingual exhibit of anthropological artifacts or Hispanic art related to health and medicine. In this article, she shares the steps and assignments performed over fifteen-week semesters that allow students to research and discuss objects as they function as student curators. Her aim is to show how experiential learning through the integration of object-based learning (OBL) into classes, whether dealing exclusively with health or not, can help them meet the World-Readiness Standards or 5Cs: Communication, Cultures, Connections, Comparisons, and Communities.

This paper addresses aspects of alternative proposals taking place in the public education system, based on an anthropological, ethnographic, comparative study of alternative schools and educational projects in Catalonia. More specifically, it first explores educational change in Catalonia through time and on the present, with a special focus on the public sector, stressing its historical dimension and the process of its current depoliticization. Then, based on a specific ethnographic case and on daily dynamics of exclusion, school choice and parental involvement, attention is drawn to aspects of the privatization of educational innovation and the reproduction of inequalities. It is argued that, apart from a first-level educational segregation due to economic resources, a second level appears that divides families according to cultural criteria. In the end, the potential for social transformation such education proposals hold is highlighted, along with a few factors that would facilitate its unfolding.

This study was conducted from a perspective that adopts a broad vision of mathematical talent, defined as the potential that a subject manifests when confronting certain types of tasks, in a successful way, that generate creative mathematical activity. To analyse this, our study proposes a Praxeological Model of Mathematical Talent based on the Anthropological Theory of Didactics and the notion of mathematical creativity, which defines four technological functions: (1) producing new techniques; (2) optimizing those techniques (3); considering tasks from diverse angles; and (4) adapting techniques. Using this model, this study analyses the creative mathematical activity of students aged 10-12 years displayed as they sought to solve a series of infinite succession tasks proposed to encourage the construction of generalization processes. The setting is a Mathematics Club (a talent-promoting institution). The evaluation of results shows that the Praxeological Model of Mathematical Talent allows the emergence and analysis of mathematical creativity and, therefore, encourages the development of mathematical talent.

The goals of this research are: 1) to substantiate the conceptual content and introduce into the terminological circulation of the philosophy of culture the concepts of "nihitology of culture" and "nihitogenesis"; 2) to substantiate the intensification of ontologization of the negative in the second half of the XX century and the present. Data were achieved using observation and description of the behaviour of modern man in virtual and real cultures; hermeneutic analysis of observation results, as well as a description of the results of virtualization and simulation of modern culture. The article extrapolates the ontological method to the aesthetic and social spheres. Research results are as follows: 1) the following metamorphoses of non-being in the space of culture being have been discovered: anthropologization of the negative; semiotization and aesthetization of non-being; "hollow" attitudes of everyday worldview and individual experience of inner devastation; production and consumption of simulacra; virtualization of cultural reality; 2) the processes of diminishing or even loss of reality are associated by the author with various factors, such as: the transition from the individual's solid identity to its "fluid" form, and ultimately to the loss or destruction of identity; the ongoing destruction of the integrity of "ego"of a modern subject. This is expressed in the fall of stable norms, including ethical ones, in the absence of a single anthropological ideal and in highlighting visibility in the form of "flickering of countless guises", "masks"; an increase in the volume of simulacra in the spheres of media, art, morality, religiosity, and in everyday life as well; active interest in negative entities manifested by postmodern art; loss by a person of a sense of spiritual security, compensation for this loss by hedonism, unlimited consumption of material goods; communication virtualization, etc.

This paper assesses the dangers of the use of the concept 'culture' in present political and educational rhetoric. The first section offers a critique of the use of the term 'culture' in the so-called intercultural educational efforts. It asserts that 'culture' in its present use is a proxy for 'race' and supports views, which ignore diversity and suggest, purposely or not, an homogeneity which can easily spread into the sphere of biological resemblances and differences. The paper, then, identifies possible alternative understandings of culture through the examination of the contribution of anthropology to cultural research. In the last section of the paper suggestions are made to overcome current approaches to intercultural education through a call to diversify the understanding of diversity to include not only ethnic/cultural differences but also, physical, and cognitive ones. To achieve this goal a turn to the ontological and the training of teachers as 'critical experts of design' is suggested.

In this commentary, summarized from a recent interview, the author shares insights and memories from a career devoted to drama and performance studies. He enthusiastically recounts events, initiatives, and collaborations that have helped sustain his lifelong passion for performance.

Small group learning activities have been shown to improve student academic performance and educational outcomes. Yet, we have an imperfect understanding of the mechanisms by which this occurs. Group learning may mediate student stress by placing learning in a context where students have both social support and greater control over their learning. We hypothesize that one of the methods by which small group activities improve learning is by mitigating student stress. To test this, we collected physiological measures of stress and self-reported perceived stress from 26 students in two undergraduate classes. Salivary cortisol and testosterone were measured within students across five contexts: a) pre-instructional baseline, b) following a traditional lecture, c) after participating in a structured small group learning activity, d) following completion of multiple choice, and e) essay sections of an exam. Results indicate students have lower salivary cortisol after small group learning activities, as compared to traditional lectures. Further, there is no evidence of a relationship between physiological measures of stress and self-reported perceived stress levels. We discuss how structured small group activities may be beneficial for reducing stress and improving student-learning outcomes.

The Alien Worlds project teaches ethnographic skills using the societies of dystopian, postapocalyptic, and science fiction texts as imagined field sites and targets for analysis. These exercises and assignments, which illustrate principles of qualitative fieldwork, were developed when COVID-19 precautions made it impossible to assign tasks that involved in-person social interaction. Preliminary findings from use in 2020-2021 Introduction to Cultural Anthropology (n = 140) and Science Fiction and Society (n = 10) classes suggest that science fiction may have an ongoing place in beginning and intermediate social science courses, as it provides an entertaining, low-stakes way for students to practice observation and analysis. The original project is designed to span at least six weeks or the course of a semester, but variations for shorter and stand-alone assignments are provided in addition to ways that it can be adapted to suit the needs of different audiences. Though it will not replace all in-person field experience for advanced sociology and anthropology students, it provides a bridge between classroom content and hands-on interaction that encourages a growth mindset in learning.

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

In this article, we consider the notion of tacit modalities as a theory and method for researchers. Based on research studies with individuals across ages and stages of life, we interviewed people about objects that they value, and what pervades all of the stories are tacit, lived properties that objects possess. The research ostensibly sought to extend work on the notion of artifactual literacies and tacit modalities, and, in the end, what stretched the research were sensory, embodied, and "non-representational" experiences expressed by collaborators in the research. This article focuses on three people's stories about their felt experiences and sensory-led (and laden) stories associated with objects. To analyze interview data, we apply transdisciplinary theories that offer the reader a syncretic conceptual experience of tacit modalities as a method within ethnographic work to locate sensorial, affective dimensions of objects.

Charlotte Mason (1842-1923) was a well-known English educator whose work and legacy is certainly worthy of consideration today. One of the most interesting aspects of her philosophy of education is the fact that she adopts an anthropological approach: the consideration of the child as a person whose natural desire to know can only be satisfied with an education centered in the great books, the narrative method and the importance of relations. Her wide experience as a teacher, parental advisor, and teacher trainer, as well as the application of her method with surprisingly good results, constitute an endorsement of her proposal.

Key features of open video repositories (OVRs) are outlined, followed by brief descriptions of specific websites relevant to the social sciences. Although most were created by instructors over the past 10 years to facilitate teaching and learning, significant variation in kind, quality, and number per discipline were discovered. Economics and psychology have the most extensive sets of repositories, while political science has the least development. Among original-content websites, economics has the strongest collection in terms of production values, given substantial support from wealthy donors to advance political and economic agendas. Economics also provides virtually all edited-content OVRs. Sociology stands out in having the most developed website in which found video is applied to teaching and learning. Numerous multidisciplinary sites of quality have also emerged in recent years.

This paper is derived from a field study in the framework of my doctoral dissertation, in which we analyze life stories (Bertaux, 2005) of young people who have discontinued their studies at the University of Buenos Aires (UBA) in four courses with a high rate of dropout between the years 2005-2015: Computer Engineering, Anthropological Sciences, Chemical Sciences and Communication Sciences. With that goal in mind, seventy-five interviews were conducted with fifty-nine people: sixteen key informants and forty-three young people who discontinued their university studies between 2005 and 2015. In this paper we present one aspect of the analysis: the reconstruction of the symbolic framework of the discontinuation experience from the perspective of its protagonist, and how this outlines specific types of discontinuation.

The purpose of this article is to describe the learning outcomes that graduates needed to face AEC and demographic bonuses. The data used in this article from the research result held in the Department of Anthropology Education of Universitas Negeri Medan. This research was conducted in the Sociology Subject Teachers' Meeting. This research is descriptive using data collection techniques through Forum Group Discussion (FGD). Mapping the ability of teachers needed by the graduates of the Department of Anthropology Education in dealing with the Asian Economic Community (AEC) and demographic bonuses. The graduates need to master two things in dealing with AEC, namely mastery of technology and mastery of knowledge.

Which modes of information literacy instruction (ILI) work best in asynchronous online courses? Recent national trends and COVID-19 have made it critical to answer this question, but there is little research comparing different modes of ILI specifically in asynchronous contexts. This multiyear study employed five different modes of ILI in different sections of an asynchronous online anthropology course and compared the modes' effects on students' coursework. Ethnographic analysis of students' bibliographies revealed nuanced changes to students' approaches to searching and source selection. These findings can inform librarians' development of ILI curricula and pedagogy for the unique circumstances asynchronous instruction presents.

Introduction: The number of two-to three-year-old children using mobile phones was 10% in 2013 compared to 40% in 2017 (Konok, Bunford, & Miklósi, 2020). Several theoretical and empirical studies deal with the didactics of using modern technology in the classroom. Most studies highlight the neutral (Zsolnai, 2017) or positive impact of using ICT in the classroom. Only a few address the negative effects of digitally enhanced learning (Dávila, Casabayó, & Rayburn, 2018; Livingstone, 2012; Lorenzo & Trujillo, 2018). State education has continually tried to integrate modern technology with education, but there are also examples of institutional restrictions on its use and even a total ban can also be found. Purpose: This study provides an overview of the pedagogical and epistemological reasons why Waldorf pedagogy and Waldorf Steiner schools take a critical approach to the use of information and communication technologies (ICT) and to "screens" in general, together with mapping out the current state of Waldorf schools in Hungary. Methods: In the present study, we applied source analysis as a traditional research method in the philosophy of education. Conclusions: The findings show that the institutional use of information and communication technologies entirely contradicts the basis, tasks and spirit of Waldorf pedagogy. If we look at the epistemology and anthroposophical anthropology of Waldorf pedagogy, we can see that the autonomy of a Waldorf teacher is not limitless, and so a continuous practical and theoretical responsibility of the Waldorf movement and Waldorf teachers is to establish and uphold coherence between the practices of every Waldorf institution and Waldorf pedagogy.