Wenner-Gren International Symposium Series – serie

Anthropologists who talk about ethics generally mean the code of practice drafted by a professional association for implementation by its members. As this book convincingly shows, such a conception is far too narrow. A more radical approach is to recognize that moral judgments are made at every juncture of scientific practice and they require a negotiation of responsibility with all stakeholders in the research enterprise.Embedding Ethics questions why ethics have been divorced from scientific expertise. Invoking different disciplinary practices from biological, archaeological, cultural, and linguistic anthropology, contributors show how ethics should be resituated at the heart of, rather than exterior to, scientific activity. Positioning the researcher as a negotiator of significant truths rather than an adjudicator of a priori precepts enables contributors to relocate ethics in new sets of social and scientific relationships triggered by recent globalization processes - from new forms of intellectual and cultural ownership to accountability in governance, and the very ways in which people are studied. Case studies from ethnographic research, museum display, archaeological fieldwork and professional monitoring illustrate both best practice and potential pitfalls.This important book is an essential guide for all anthropologists who wish to be active contributors to the discussion on ethics and the ethical practice of their profession.

Anthropologists who talk about ethics generally mean the code of practice drafted by a professional association for implementation by its members. As this book convincingly shows, such a conception is far too narrow. A more radical approach is to recognize that moral judgments are made at every juncture of scientific practice and they require a negotiation of responsibility with all stakeholders in the research enterprise.Embedding Ethics questions why ethics have been divorced from scientific expertise. Invoking different disciplinary practices from biological, archaeological, cultural, and linguistic anthropology, contributors show how ethics should be resituated at the heart of, rather than exterior to, scientific activity. Positioning the researcher as a negotiator of significant truths rather than an adjudicator of a priori precepts enables contributors to relocate ethics in new sets of social and scientific relationships triggered by recent globalization processes - from new forms of intellectual and cultural ownership to accountability in governance, and the very ways in which people are studied. Case studies from ethnographic research, museum display, archaeological fieldwork and professional monitoring illustrate both best practice and potential pitfalls.This important book is an essential guide for all anthropologists who wish to be active contributors to the discussion on ethics and the ethical practice of their profession.

Domestication has often seemed a matter of the distant past, a series of distinct events involving humans and other species that took place long ago. Today, as genetic manipulation continues to break new barriers in scientific and medical research, we appear to be entering an age of biological control. Are we also writing a new chapter in the history of domestication? Where the Wild Things Are Now explores the relevance of domestication for anthropologists and scholars in related fields who are concerned with understanding ongoing change in processes affecting humans as well as other species. From the pet food industry and its critics to salmon farming in Tasmania, the protection of endangered species in Vietnam and the pigeon fanciers who influenced Darwin, Where the Wild Things Are Now provides an urgently needed re-examination of the concept of domestication against the shifting background of relationships between humans, animals and plants.

Domestication has often seemed a matter of the distant past, a series of distinct events involving humans and other species that took place long ago. Today, as genetic manipulation continues to break new barriers in scientific and medical research, we appear to be entering an age of biological control. Are we also writing a new chapter in the history of domestication? Where the Wild Things Are Now explores the relevance of domestication for anthropologists and scholars in related fields who are concerned with understanding ongoing change in processes affecting humans as well as other species. From the pet food industry and its critics to salmon farming in Tasmania, the protection of endangered species in Vietnam and the pigeon fanciers who influenced Darwin, Where the Wild Things Are Now provides an urgently needed re-examination of the concept of domestication against the shifting background of relationships between humans, animals and plants.

Since its inception, anthropology's authority has been based on the assumption that it is a unified discipline emanating from the West. In an age of heightened globalization, anthropologists have failed to discuss consistently the current status of their practice and its mutations across the globe. World Anthropologies is the first book to provoke this conversation from various regions of the world in order to assess the diversity of relations between regional or national anthropologies and a contested, power-laden Western discourse. Can a planetary anthropology cope with both the 'provincial cosmopolitanism' of alternative anthropologies and the 'metropolitan provincialism' of hegemonic schools? How might the resulting 'world anthropologies' challenge the current panorama in which certain allegedly national anthropological traditions have more paradigmatic weight - and hence more power - than others? Critically examining the international dissemination of anthropology within and across national power fields, contributors address these questions and provide the outline for a veritable world anthropologies project.

Since its inception, anthropology's authority has been based on the assumption that it is a unified discipline emanating from the West. In an age of heightened globalization, anthropologists have failed to discuss consistently the current status of their practice and its mutations across the globe. World Anthropologies is the first book to provoke this conversation from various regions of the world in order to assess the diversity of relations between regional or national anthropologies and a contested, power-laden Western discourse. Can a planetary anthropology cope with both the 'provincial cosmopolitanism' of alternative anthropologies and the 'metropolitan provincialism' of hegemonic schools? How might the resulting 'world anthropologies' challenge the current panorama in which certain allegedly national anthropological traditions have more paradigmatic weight - and hence more power - than others? Critically examining the international dissemination of anthropology within and across national power fields, contributors address these questions and provide the outline for a veritable world anthropologies project.

Anthropologists of the senses have long argued that cultures differ in their sensory registers. This groundbreaking volume applies this idea to material culture and the social practices that endow objects with meanings in both colonial and postcolonial relationships. It challenges the privileged position of the sense of vision in the analysis of material culture. Contributors argue that vision can only be understood in relation to the other senses. In this they present another challenge to the assumed western five-sense model, and show how our understanding of material culture in both historical and contemporary contexts might be reconfigured if we consider the role of smell, taste, touch and sound, as well as sight, in making meanings about objects.

This book marks an exciting convergence towards the idea that human culture and cognition are rooted in the character of human social interaction, which is unique in the animal kingdom. Roots of Human Sociality attempts for the first time to explore the underlying properties of social interaction viewed from across many disciplines, and examines their origins in infant development and in human evolution. Are interaction patterns in adulthood affected by cultural differences in childhood upbringing? Apes, unlike human infants of only 12 months, fail to understand pointing and the intention behind it. Nevertheless apes can imitate and analyze complex behavior - how do they do it? Deaf children brought up by speaking parents invent their own languages. How might adults deprived of a fully organized language communicate?This book makes the case that the study of these sorts of phenomenon holds the key to understanding the foundations of human social life. The conclusion: our unique brand of social interaction is at the root of what makes us human.

This book marks an exciting convergence towards the idea that human culture and cognition are rooted in the character of human social interaction, which is unique in the animal kingdom. Roots of Human Sociality attempts for the first time to explore the underlying properties of social interaction viewed from across many disciplines, and examines their origins in infant development and in human evolution. Are interaction patterns in adulthood affected by cultural differences in childhood upbringing? Apes, unlike human infants of only 12 months, fail to understand pointing and the intention behind it. Nevertheless apes can imitate and analyze complex behavior - how do they do it? Deaf children brought up by speaking parents invent their own languages. How might adults deprived of a fully organized language communicate?This book makes the case that the study of these sorts of phenomenon holds the key to understanding the foundations of human social life. The conclusion: our unique brand of social interaction is at the root of what makes us human.

A century ago, the idea of indigenous people as an active force in the contemporary world was unthinkable. It was assumed that native societies everywhere would be swept away by the forward march of the West and its own peculiar brand of progress and civilization. Nothing could be further from the truth. Indigenous social movements wield new power, and groups as diverse as Australian Aborigines, Ecuadorian Quichuas, and New Zealand Maoris, have found their own distinctive and assertive ways of living in the present world. Indigenous Experience Today draws together essays by prominent scholars in anthropology and other fields examining the varied face of indigenous politics in Bolivia, Botswana, Canada, Chile, China, Indonesia, and the United States, amongst others. The book challenges accepted notions of indigeneity as it examines the transnational dynamics of contemporary native culture and politics around the world.

A century ago, the idea of indigenous people as an active force in the contemporary world was unthinkable. It was assumed that native societies everywhere would be swept away by the forward march of the West and its own peculiar brand of progress and civilization. Nothing could be further from the truth. Indigenous social movements wield new power, and groups as diverse as Australian Aborigines, Ecuadorian Quichuas, and New Zealand Maoris, have found their own distinctive and assertive ways of living in the present world. Indigenous Experience Today draws together essays by prominent scholars in anthropology and other fields examining the varied face of indigenous politics in Bolivia, Botswana, Canada, Chile, China, Indonesia, and the United States, amongst others. The book challenges accepted notions of indigeneity as it examines the transnational dynamics of contemporary native culture and politics around the world.

How do anthropologists work today and how will they work in future? While some anthropologists have recently called for a new "public" or "engaged" anthropology, profound changes have already occurred, leading to new kinds of work for a large number of anthropologists. The image of anthropologists "reaching out" from protected academic positions to a vaguely defined "public" is out of touch with the working conditions of these anthropologists, especially those junior and untenured. The papers in this volume show that anthropology is put to work in diverse ways today. They indicate that the new conditions of anthropological work require significant departures from canonical principles of cultural anthropology, such as replacing ethnographic rapport with multiple forms of collaboration. This volume's goal is to help graduate students and early-career scholars accept these changes without feeling something essential to anthropology has been lost. There really is no other choice for most young anthropologists.

How do anthropologists work today and how will they work in future? While some anthropologists have recently called for a new "public" or "engaged" anthropology, profound changes have already occurred, leading to new kinds of work for a large number of anthropologists. The image of anthropologists "reaching out" from protected academic positions to a vaguely defined "public" is out of touch with the working conditions of these anthropologists, especially those junior and untenured. The papers in this volume show that anthropology is put to work in diverse ways today. They indicate that the new conditions of anthropological work require significant departures from canonical principles of cultural anthropology, such as replacing ethnographic rapport with multiple forms of collaboration. This volume's goal is to help graduate students and early-career scholars accept these changes without feeling something essential to anthropology has been lost. There really is no other choice for most young anthropologists.

Ritual Communication examines how people create and express meaning through verbal and non-verbal ritual. Ritual communication extends beyond collective religious expression. It is an intrinsic part of everyday interactions, ceremonies, theatrical performances, shamanic chants, political demonstrations and rites of passage. Despite being largely formulaic and repetitive, ritual communication is a highly participative and self-oriented process. The ritual is shaped by time, space and the individual body as well as by language ideologies, local aesthetics, contexts of use, and relations among participants. Ritual Communication draws on a wide range of contemporary cultures - from Africa, America, Asia, and the Pacific - to present a rich and diverse study for students and scholars of anthropology, sociology and sociolinguistics.

Ritual Communication examines how people create and express meaning through verbal and non-verbal ritual. Ritual communication extends beyond collective religious expression. It is an intrinsic part of everyday interactions, ceremonies, theatrical performances, shamanic chants, political demonstrations and rites of passage. Despite being largely formulaic and repetitive, ritual communication is a highly participative and self-oriented process. The ritual is shaped by time, space and the individual body as well as by language ideologies, local aesthetics, contexts of use, and relations among participants. Ritual Communication draws on a wide range of contemporary cultures - from Africa, America, Asia, and the Pacific - to present a rich and diverse study for students and scholars of anthropology, sociology and sociolinguistics.

Until recently, plagues were thought to belong in the ancient past. Now there are deep worries about global pandemics. This book presents views from anthropology about this much publicized and complex problem. The authors take us to places where epidemics are erupting, waning, or gone, and to other places where they have not yet arrived, but where a frightening story line is already in place. They explore public health bureaucracies and political arenas where the power lies to make decisions about what is, and is not, an epidemic. They look back into global history to uncover disease trends and look ahead to a future of expanding plagues within the context of climate change. The chapters are written from a range of perspectives, from the science of modeling epidemics to the social science of understanding them. Patterns emerge when people are engulfed by diseases labeled as epidemics but which have the hallmarks of plague. There are cycles of shame and blame, stigma, isolation of the sick, fear of contagion, and end-of-the-world scenarios. Plague, it would seem, is still among us.

Until recently, plagues were thought to belong in the ancient past. Now there are deep worries about global pandemics. This book presents views from anthropology about this much publicized and complex problem. The authors take us to places where epidemics are erupting, waning, or gone, and to other places where they have not yet arrived, but where a frightening story line is already in place. They explore public health bureaucracies and political arenas where the power lies to make decisions about what is, and is not, an epidemic. They look back into global history to uncover disease trends and look ahead to a future of expanding plagues within the context of climate change. The chapters are written from a range of perspectives, from the science of modeling epidemics to the social science of understanding them. Patterns emerge when people are engulfed by diseases labeled as epidemics but which have the hallmarks of plague. There are cycles of shame and blame, stigma, isolation of the sick, fear of contagion, and end-of-the-world scenarios. Plague, it would seem, is still among us.

Culture is a vexed concept within anthropology. From their earliest studies, anthropologists have often noted the emotional attachment of people to their customs, even in cases where this loyalty can make for problems. Do anthropologists now suffer the same kind of disability with respect to their continuing emotional attachment to the concept of culture? This book considers the state of the culture concept in anthropology and finds fault with a ‘love it or leave it' attitude. Rather than pledging undying allegiance or summarily dismissing it, the volume argues that anthropology can continue with or without a concept of culture, depending on the research questions being asked, and, furthermore, that when culture is retained, no single definition of it is practical or necessary.Offering sensible solutions to a topic of hot debate, this book will be essential reading for anyone seeking to learn what a concept of culture can offer anthropology, and what anthropology can offer the concept of culture.

Culture is a vexed concept within anthropology. From their earliest studies, anthropologists have often noted the emotional attachment of people to their customs, even in cases where this loyalty can make for problems. Do anthropologists now suffer the same kind of disability with respect to their continuing emotional attachment to the concept of culture? This book considers the state of the culture concept in anthropology and finds fault with a ‘love it or leave it' attitude. Rather than pledging undying allegiance or summarily dismissing it, the volume argues that anthropology can continue with or without a concept of culture, depending on the research questions being asked, and, furthermore, that when culture is retained, no single definition of it is practical or necessary.Offering sensible solutions to a topic of hot debate, this book will be essential reading for anyone seeking to learn what a concept of culture can offer anthropology, and what anthropology can offer the concept of culture.

Vision is typically treated as the defining sense of the modern era and a powerful vehicle for colonial and postcolonial domination. This is in marked contrast to the almost total absence of accounts of hearing in larger cultural processes. Hearing Cultures is a timely examination of the elusive, often evocative, and sometimes cacophonous auditory sense - from the intersection of sound and modernity, through to the relationship between audio-technological advances and issues of personal and urban space. As cultures and communities grapple with the massive changes wrought by modernization and globalization, Hearing Cultures presents an important new approach to understanding our world. It answers such intriguing questions as: Did people in Shakespeare's time hear differently from us? In what way does technology affect our ears? Why do people in Egypt increasingly listen to taped religious sermons? Why did Enlightenment doctors believe that music was an essential cure? What happens acoustically in cross-cultural first encounters? Why do Runa Indians in the Amazon basin now consider onomatopoetic speech child's talk? The ear, as much as the eye, nose, mouth and hand, offers a way into experience. All five senses are instruments that record, interpret and engage with the world. This book shows how sound offers a refreshing new lens through which to examine culture and complex social issues.

Vision is typically treated as the defining sense of the modern era and a powerful vehicle for colonial and postcolonial domination. This is in marked contrast to the almost total absence of accounts of hearing in larger cultural processes. Hearing Cultures is a timely examination of the elusive, often evocative, and sometimes cacophonous auditory sense - from the intersection of sound and modernity, through to the relationship between audio-technological advances and issues of personal and urban space. As cultures and communities grapple with the massive changes wrought by modernization and globalization, Hearing Cultures presents an important new approach to understanding our world. It answers such intriguing questions as: Did people in Shakespeare's time hear differently from us? In what way does technology affect our ears? Why do people in Egypt increasingly listen to taped religious sermons? Why did Enlightenment doctors believe that music was an essential cure? What happens acoustically in cross-cultural first encounters? Why do Runa Indians in the Amazon basin now consider onomatopoetic speech child's talk? The ear, as much as the eye, nose, mouth and hand, offers a way into experience. All five senses are instruments that record, interpret and engage with the world. This book shows how sound offers a refreshing new lens through which to examine culture and complex social issues.

How has it come about that indigenous cultures, body parts, and sequences of musical notes are considered property? How has the movement from collective to privatized systems affected notions of property? At what point in transaction chains do native cultures, indigenous medicines, or cyberdata become objects and therefore propertized, and what are the social, economic, and ethical considerations for such transformations? Addressing these hotly contested issues and many more, Property in Question interrogates the very concept of property and what is happening to it in the contemporary world, in case studies ranging from Romania to Kazakhstan, Africa to North America. The book examines not only the changing character of the property concept, but also its ideological foundations and political usages. Authors address bio-transactions, music copyright, cyberspace, oil prospecting, debates over privatization of land and factories, and dilemmas arising with new forms of ownership of businesses. Offering a fresh perspective on contemporary economic transformation, this volume is a long overdue investigation of the power of the private property concept, as well as an exploration of how the global economy may be subtly, even invisibly, changing what property means and how we relate to it.