Hermann Bausinger (1926–2021): An appreciation

ABSTRACTThirty years ago, Nancy Scheper-Hughes and Margaret Lock outlined a strategy for ‘future work in medical anthropology’ that focused on three bodies. Their article – a zeitgeist for the field – sought to intervene into the Cartesian dualisms characterizing ethnomedical anthropology at the time. Taking a descriptive and diagnostic approach, they defined ‘the mindful body’ as a domain of future anthropological inquiry and mapped three analytic concepts that could be used to study it: the individual/phenomenological body, the social body, and the body politic. Three decades later, this paper returns to the ‘three bodies’. It analyses ethnographic fieldwork on chronic illness, using a rescriptive, practice-oriented approach to bodies developed by science studies scholars that was not part of the initial three bodies framework. It illustrates how embodiment was a technical achievement in some practices, while in others bodies did not figure as relevant. This leads to the suggestion that an anthropology of health need not be organized around numerable bodies. The paper concludes by suggesting that future work in medical anthropology might embrace translational competency, which does not have the goal of better definitions (better health, better bodies, etc.) but the goal of better engaging with exchanges between medical and non-medical practices. That health professionals are themselves moving away from bodies to embrace ‘planetary health’ makes a practice-focused orientation especially crucial for medical anthropology today.

Anthropology, clinical pathology and the electronic fetal monitor: Lessons from the heart

argaret Clark's stature in Latino studies in medical anthropology stems in large part from the publication of her 1959 monograph, Health in the Mexican American Culture. The book helped to move the emerging field of medical anthropology beyond the narrow gaze that characterized most earlier ethnomedical research (cf. Humphrey 1945; Saunders 1954; van derEerden 1948). Earlier work in medical anthropology tended to focus on the exotica of health beliefs and practices, with little regard to their contexts or social significance. In contrast, Clark's work helped to demonstrate that ethnomedical phenomena could be profitably analyzed as both reflecting and perpetuating broader sociocultural processes. Alongside works by such noted medical anthropologists as Richard Adams, George Foster, Octavio Romano, Arthur Rubel, Benjamin Paul, Lyle Saunders, and Ozzie Simmons, Clark's richly textured analyses added to the enduring impact ethnomedical research with Latinos has had on medical anthropology as a field. Clark's research on sociocultural aspects of health and illness in the economically disadvantaged Mexican American barrio of Sal si Puedes, San Jose, California, helped to establish the legitimacy of ethnographic research with non-Native American populations in the United States while drawing early attention to key issues that continue to interest medical anthropologists to this day. The work focused on informal sector health care, particularly as it was managed within households and by extrahousehold relatives, neighbors, and friends. This perspective helped to set Clark's research apart. Until then, anthropologists had been more interested in the dramatic, colorful, and often supernaturally inspired healing specialists, such as spirit-mediums, diviners, and priests or specialists such as bone-setters and herbalists who controlled well-defined bodies of expert knowledge (e.g., Edgerton 1971; Hallowell 1942; Handelman 1967) And they, like the ethnographers who studied them, were generally men.

This article describes and discusses a set of exercises in silent zoo visiting conducted at two zoos in the Southwest of the UK in 2019. The visits were part of a wider project on the auditory culture of zoos, institutions which have tended to be analysed by reference to their concern with the visual display of captive other-than-human animals (henceforth animals). Linking ideas on silence that have emerged from work in anthropology and sound studies respectively, the article explores the notion that among many other affordances, silence can generate opportunities for reflection and the consideration of alternatives, in this case in relation to a prevailing zoo visiting culture often characterised by loud anthropogenic sound. Examining extracts and observations from discussions among participants, the article illustrates how this novel form of visiting fostered a variety of types and qualities of experience. It also provided an impetus for participants to notice and focus on specific animals and aspects of animal lives they might not otherwise have considered. Such meditation could foster feelings of connection to particular zoo animals, while also opening up possibilities for more detached contemplation. The silent visits led participants to produce critical perspectives on conventional zoo visiting, and to imagine future possibilities for the auditory culture of zoos. The article shows that silence can serve as a productive methodological tool in the exploration of human-animal relations, and demonstrates how sound is integral to the formation of those relations within, and by implication beyond, the zoo.

Disaster Anthropology uses theoretical and methodological tools from across anthropological subfields to understand the effects of disasters. Anthropologists based in academia and practice, often working collaboratively or across disciplines, seek to understand the relationships among historical, social, cultural, economic, political, environmental, and climatic factors in every type of disaster and humanitarian crisis across the globe. Practitioners often work within disaster response agencies in such functions as policy reform, program design, and disaster response management. Academics work in anthropology and interdisciplinary centers and departments, studying and teaching about disaster and anthropological issues. Disaster anthropologists link closely with broader interdisciplinary disaster studies and practices. They contribute an anthropological, holistic, and long-term perspective, including the use of ethnography and participant observation, theories, and analyses. In the early 21st century there has been considerable, and constantly increasing, recognition of disaster anthropology. This area of work includes recognition of what disaster anthropology has to contribute and its place as an appropriate field of engagement for anthropologists. This recognition has been demonstrated by the publication of numerous books, chapters, articles, special journal issues, and hundreds of conference presentations. Disaster anthropology has gained the support of the major anthropology associations such as the American Anthropological Association (AAA) and the Society for Applied Anthropology (SfAA), resulting in the formation of specialized formalized bodies such as the Risk and Disaster Topical Interest Group (RDTIG) within the SfAA, and the Culture and Disaster Network (CADAN). Accordingly, there are also an increasing number of targeted university anthropology courses on disasters. Disaster anthropologists contribute to the overall understanding of how and why disasters have the impacts that they do and what the consequences of disasters can be. By examining disaster contexts, disaster anthropologists improve understanding of pre-existing circumstances that contribute to those disasters, including people’s perspectives on hazards, risks, uncertainty, inequality, and inequity. Disaster anthropologists have shown that disasters are the visible, explicit result of deeper and more complex processes. Anthropologists share this work in governmental, nongovernmental, academic, and public arenas. Disaster anthropology brings together critical lines of inquiry from the larger fields of anthropology and disaster studies, offering valuable perspectives not only on understanding but also on improving disaster conditions.

In this essay, I review four recent publications on American Indian life in the United States, past and present, through the lens of indigeneity. While indigenous activism has been a central focus of recent work in anthropology and American Indian studies, Indigeneity is still emergent as a conceptual tool for historical and ethnographic work. This essay traces conceptual issues associated with more general discourses of indigeneity through the reviewed works in order to examine the relationship between the politics of indigeneity and the racialized structures of settler colonialism that still confront American Indian peoples in the United States.

In this article, I discuss the case of Chinese electroacoustic music with a focus on contemporary music, Asian instruments and mixed music. I pay particular attention to mixed music, without however limiting myself to it, also dealing with contemporary Western-style instrumental music. Several authors have discussed the question of the relationship between contemporary creation and certain stylistic factors of Asian cultures. They questioned what might constitute identifiable traits unique to Asia that could be observed in contemporary creations and they sought to determine whether systems of relationships can be established. Some, such as Chou Wen-Chung (周文中 Zhou Wenzhong), emphasised syncretism, thus establishing a link with the works of anthropology and cultural studies. In his 1971 article, ‘Asian Concepts and Twentieth-Century Western Composers’, Chou cites many examples that tend to emphasise notions of integration and syncretism across various stylistic gradients found in many composers, mostly Western. More recently, musicologist Yayoi Uno Everett described distinct categories in these relationships, on the part of both Asian and Western composers. This article attempts to find which cultural gradients can be observed in the electroacoustic music production of Chinese composers. For instance, the specific case of mixed music creates an unprecedented situation of contact between instrument and sound material in the context of renewed intercultural relations.

This chapter examines a number of dualisms: tangible and intangible, human and non-human, and Western science and traditional knowledge. It discusses that the concept of cultural landscape has played a role in challenging the dualisms. Fijn’s work sits within the work in anthropology, geography, archaeology, history, science and technology studies, and urban ecology that is concerned with decentring humans; that is, decentring humans from a position of superiority over animals to interdependence between humans and other species. The Western science approach to fire risk management has, for more than a century, relied on the application of hazard reduction or planned burns: the controlled use of fire to reduce fuel such as dead wood, leaf litter, bark, and shrubs in forested and open landscapes. Thus, creating dualisms and then calling for their ‘interaction’ to be described in work of documentation and management of landscapes is problematic and, furthermore, can have damaging consequences for understanding the richness and diversity of heritage landscapes.

By any measure Thomas Kuhn's The Structure of Scientific Revolutions is a landmark in recent influential ideas. The very term ‘paradigm shift’, now common parlance, derives from this 1962 work. Structure redirected its own domain, the philosophy of science, from a logical positivist orientation in its evaluation of scientific progress to one that accommodates a complex mix of sociological, linguistic and psychological factors. Perhaps because of this interdisciplinary inclusiveness, Kuhn's insights have informed theory in many disciplines. A survey of the recent literature includes works in anthropology, comparative literature, criminal justice, art history, education and feminist studies.

Martin Bergmann has contributed to our understanding of psychoanalysis for more than sixty years. A review of his contributions to psychoanalysis was completed in 1994, when Bergmann was 83 years old. Consideration of his remarkable productivity in the last twenty years clearly demonstrates the need to update this review. In these years, he extended his writing on the history of psychoanalysis, added to his contributions to an understanding of love, advanced ideas about psychoanalytic technique, and wrote two books on Shakespeare, as well as doing work in anthropology, sociology, literature, history, and religious studies. This paper reviews that work.

Reviewed by: Reference Guide to Africa: A Bibliography of Sources Gretchen Walsh Kagan, Alfred . 2005. Reference Guide to Africa: A Bibliography of Sources. Lanham, Maryland: Scarecrow Press. 222 pp. $55.00 (cloth). Al Kagan's Reference Guide to Africa, an excellent handbook for students, scholars, and librarians, provides a platform for discussing important issues related to how research on Africa is conducted today. Every library should have this book on its reference shelves. If it has the first edition, the substantial updating since 1998 and major developments in libraries and information technology make it a worthwhile purchase. Librarians should use it to evaluate and guide collection development. Teachers should recommend it to students for beginning their assignments. It should be available in departmental reading rooms. Classes and seminars on research methodology and bibliography should make it required reading, as many do. A Reference Guide to Africa is a gem. The chapters are logical and well chosen, covering the social sciences and humanities plus agriculture, development, and the environment. The works cited represent the best resources, and each section points the reader to broader research, with recommended periodicals and library catalog subject headings. But there are many voices—including librarians and academics in the chorus—that declare print bibliographies defunct, replaced by online indexes and databases. Is a guide like this necessary anymore? Let me lead the response with a firm yes, and tell you why. [End Page 122] The typical student approaches a research-paper assignment by sitting down at a computer. If the library and the faculty have taught information-competency skills and the student has absorbed them, she will diversify her strategy wisely, conducting searches in the library's catalog and licensed databases, and on Google and its ilk. Her search strategy is limited by how much she already knows and the number of appropriate terms she can muster as keywords. If the words chosen match the words used by the author in the title and abstract or the librarian and indexer in subject headings and descriptors, the search will result in usable material. Most of the time, this works well enough, and students are little motivated to engage in the more tedious process of paging through a bibliography or reference work, taking notes, and then searching for the items cited. Many students are impatient even with indexes that do not link directly to full text online. The rich resources described in A Reference Guide to Africa demonstrate that "well enough" isn't really good enough if the goal is for the student to be aware of all the available material. This book grew out of "Bibliography of Africa," a graduate course at the University of Illinois developed and initially taught by noted Africana bibliographer Yvette Scheven, whose work has been ably carried on by Al Kagan since 1993. Few formal courses in library-research techniques are taught, but most libraries offer instruction in research methodology and the use of library resources. More than thirty years ago, when I entered library school, I was astounded to discover how much easier my previous graduate work in anthropology and African studies would have been if I had known of the reference tools available. I had done all of my research papers depending on serendipity: dabbling a bit in the card catalog, browsing the stacks, scanning bound volumes of journals likely to carry relevant articles, tracking down references in the notes and bibliographies of the works I consulted. In my introductory reference course, I became acquainted with the array of indexes and bibliographies that would have sharpened my searching. And these were all in print; electronic indexes were just appearing on the horizon. A student once came into our library complaining that he had just spent an hour looking on the internet for the population of Dar es Salaam. It took thirty seconds to find the data in a reference book—one of several in the collection that contained population statistics. The computer's speed in searching the digital universe does not always result in finding the information sought. When a student enters a library, even a relatively small one, she has at her disposal millions of sources of information and...

Global health has developed into an umbrella term for many highly different international and national, governmental, as well as civil society, academic, and humanitarian activities that seek to improve health and health equity worldwide. For convenience and comparison, older activities, like international sanitary conferences, medicine in colonial territories, and medical development cooperation and international health, are taken as “global health avant la lettre” here. Considering the long “emancipation” of health care from religion, especially in the conflicts between scientific biomedicine and the Christian churches since the late eighteenth century, it might seem anachronistic to devote a whole article to religion and global health. Could and should a science- and evidence-based recent movement like global health not be studied without reference to old non-scientific concepts such as faith and belief? There are, however, several major reasons to include religion in a comprehensive perspective on global health, reasons that can serve for structuring the following bibliography at the same time. They include (1) Christian missionaries were among the first to globalize health care by transfer of staff and practices and partially also exchange. (2) In regions that had been either not colonized, not Christianized, or more colonized by indirect than direct rule, those authorities who wanted to introduce “Western” health care met with opposition from predominant religions and their involvement in health. (3) Due to its pioneering character and high degree of international organization, Christian engagement in health worldwide became influential in shaping health policies, not least at the level of the World Health Organization (WHO). (4) Faith-based organizations have played a major role in providing health care, especially in Africa. (5) Several founding and leading figures of humanitarian activities in global health are obviously motivated by their Christian or other religious convictions although they may regard their work not as, e.g., Christian charity but as an attitude to be expected from every human being. (6) From a global perspective, ample research work in anthropology and religious studies has demonstrated how central religious aspects are in issues of health and healing in most parts of the world. This bibliography does not cover all religious traditions equally. It does not do so, in part, because the origins of global health have been dominated by Christianized countries in Europe and the Americas. Thus, also prominent in the history of WHO are Christian figures, such as Mahler, Taylor, and Bryant, and nongovernmental organizations (NGOs), such as the Christian Medical Commission, that have no equivalents in other religious traditions. For the last two centuries in societies that distinguish between the religious and the secular, religious motivation is more easily discerned than in religiously dominated and defined societies. Furthermore, owing to earlier and more academic historiography in the above-mentioned countries, research literature on different religions and global health is unevenly available.

The development of smartphone technology has changed the way students access information and learn. Smartphones function as interactive learning media that allow students to engage in the learning process more dynamically. With various educational applications, students can learn anytime and anywhere, increasing the flexibility and effectiveness of learning. In addition, smartphones also facilitate dialogue between students and instructors, as well as among students themselves, which supports collaboration in learning. This study aims to The development of smartphone technology has changed the way students access information and learn. Smartphones function as interactive learning media that allow students to engage in the learning process more dynamically. With various educational applications, students can learn anytime and anywhere, increasing the flexibility and effectiveness of learning. In addition, smartphones also facilitate communication dialogue between students and instructors, as well as among students themselves, which supports collaboration in learning. This study aims to In the contemporary globalized period, communication technology plays a crucial role due to the numerous demands for precise and quick information sharing. Students may now connect with one another without being constrained by time, place, or distance thanks to smartphone technology. According to Pierre Levy, who created the new idea, new media is a theory that examines how media and eras have evolved. The development of smartphone technology has changed the way students access information and learn. Smartphones function as interactive learning media that allow students to engage in the learning process more dynamically. With various educational applications, students can learn anytime and anywhere, increasing the flexibility and effectiveness of learning. In addition, smartphones also facilitate communication both among students and between students and instructors, which supports collaboration in learning. This study aims to The development of smartphone technology has changed the way students access information and learn. Smartphones function as interactive learning media that allow students to engage in the learning process more dynamically. With various educational applications, students can learn anytime and anywhere, increasing the flexibility and effectiveness of learning. In addition, smartphones also facilitate communication both among students and between students and instructors, which supports collaboration in learning. This study aims to In the contemporary globalized period, communication technology plays a crucial role because of the many requirements for fast and accurate information exchange. This smartphone Students can engage with one another through technology without being constrained by time, place, or distance. According to Pierre Levy, who created the new idea, new media is a theory that examines how media and eras have evolved.

ABSTRACTUsing the example of Andean archaeology, this article focuses on subtle forms of inequality that arise when academic communities are conceptualized as friendship‐based and egalitarian, rejecting explicit hierarchy. I describe this asperformative informalityand argue that it stems from a meritocratic ideology that inadvertently reproduces Euro‐American white‐male privilege. In a discipline that prides itself on its friendliness, openness, and alcohol‐fueled drinking culture, those who find themselves unable to enact or perform informality appropriately are at a distinct disadvantage. Drawing from a multisited ethnography of Andeanist archaeologists, I make the case that it is the ephemerality and plausible deniability of performative informality that makes it hard to recognize and thus mitigate against it. In doing so, I draw on and contribute to the theorization of gender/class intersectionality in anthropology and science studies, US conceptualizations of meritocracy in academia and higher education, and feminist Jo Freeman's concept of “the tyranny of structurelessness.” [anthropology of science, ethnography of archaeology, class, gender, anthropology of work and education]

Depuis les annees soixante les anthropologues, quelles que soient leurs traditions nationales, tendent a s'accorder sur l'interpretation a donner de l'Essai sur le don de Marcel Mauss. A les en croire, ce texte propose une theorie de l'echange dont le trait principal serait l'identification du don a l'esprit ou a la personne du donateur. En mettant l'accent sur la dimension spirituelle de l'echange, cette perspective differe cependant de maniere significative de l'interpretation proposee par les contemporains de Mauss qui insistaient pour leur part sur les references faites au Droit, aux obligations et aux prestations generalisees. Retracant toutes les references que les anthropologues ont pu faire de l'Essai avant de les ordonner selon une chronologie precise, l'A. s'attache a identifier le moment ou s'est pris ce tournant particulier. Il analyse les conditions sociales, les contextes qui contribuerent a etablir la doxa de cette nouvelle lecture. Montrant comment une representation particuliere de l'Essai est devenue la regle obligee, le developpement de cette etude de cas propose quelques outils methodologiques permettant d'apprehender d'autres episodes dans l'histoire recente de la discipline.