Anthropological Considerations Research Articles

Christian anthropology-based contributions to the ethics of socially assistive robots in care for older adults.

Our society, in general, and health care, in particular, faces notable challenges due to the emergence of innovative digital technologies. The use of socially assistive robots in aged care is a particular digital application that provokes ethical reflection. The answers we give to the ethical questions associated with socially assistive robots are framed by ontological and anthropological considerations of what constitutes human beings and how the meaning of being human relates to how these robots are conceived. Religious beliefs and secular worldviews, each of which may participate fully in pluralist societies, have an important responsibility in this foundational debate, as anthropological theories can be inspired by religious and secular viewpoints. This article identifies seven anthropological considerations grounded in the synthesis of biblical scriptures, Roman Catholic documents, and recent research literature. We highlight the inspirational quality of these anthropological considerations when dealing with ethical issues regarding the development and use of socially assistive robots in aged care. With this contribution, we aim to foster a global and inclusive dialogue on digitalization in aged care that deeply challenges our basic understanding of what constitutes a human being and how this notion relates to machine artefacts.

Analytical Study of Deori Ethnic Identity Living in Assam

Like every tribe living in the north-east of India, the Deori community too has its own cultural identity. Deori culture has contributed immensely in giving a diverse and perennial look to the larger Assamese culture. The Deoris, who mainly live in Assam and Arunachal Pradesh, belong to the Assamese-Burmese branch of the Tibeto-Burmese region of the Sino-Tibetan language-family in anthropological considerations and in linguistic terms. Not all Deori people use Deori because of the geographical location of the Deori people living in different parts of Assam and are influenced by different language speakers. There are four faids of the Deori tribe. These are: 1) Dibangia Faid 2) Tendapania Faid 3) Bargaya Faid and 4) Patargaya Faid. Out of these four faids, only among the Dibangiya Fayeds is the present Deori language. The people of these Dibangiya Faids are living in the districts of Lakhimpur, Dhemaji, Jorhat, Tinsukia, etc. in Assam. In formal activities, these people speak Assamese language. In the past, the language was prevalent among all the elders of the Deoris, though the Bargiya and It is not known when the people of Tengapaniya Faid abandoned their language and adopted Assamese as their mother tongue. It is possible that due to contact with the Assamese language, it can be thought that these Faizs stopped speaking their language. Our research article attempts to discuss the Deori tribal history of Assam in a holistic manner. Key word - Deori Caste Introduction, Deori Caste History, Deori Caste, Culture

Infrastructure and the environment in anthropology

This article maps out a nascent field that is currently taking shape, one that bridges anthropological considerations of infrastructure, political ecology, and science and technology studies with transdisciplinary approaches to ethics of care beyond the human. This emerging field stimulates a re-thinking of the relationships between the built and the non-built environment and encourages exploring infrastructure as indexes by which to grasp, ethnographically and methodologically, the Anthropocene. In this article, I outline and review this field, paying particular attention to the multiple legacies that inform current anthropological research on the relations between infrastructure and the environment. In doing so I mobilize environing infrastructure as a guiding framework of analysis – a notion I borrow from recent scholarship in environmental history and that helps appreciating infrastructure as historically specific multi-species formations.

Эвентуальность философии человека в обществе риска

Introduction. The article is devoted to the analysis of the eventuality of philosophy in the risk society through the anthropological consideration of the concepts of uncertainty, possibility, unpredictability, infinity. The main difficulty in risk analysis is that risk lies between rational and irrational, between certainty and uncertainty, between possibility and reality. Theoretical analysis. We are talking about the need for philosophical conceptualization of concepts, since the relations of definitions act as social and anthropological relations. The eventuality of the philosophy of risk in its semantic and temporal dimensions is analyzed. The unity of the concepts of eventuality, risk, society and time in their socio-historical transformation is considered. Risk and time are inextricably linked phenomena, which implies, along with the consideration of the semantics of risk, the analysis of the semantics of time. The paradoxical nature of risk is revealed. It has a temporal character and is defined as the foresight of the unpredictable and the reflexivity of the unknown. In risk there is a break in the continuum of rationality. The methodological basis of the article is socio-philosophical, philosophical-anthropological, riskological and historical-philosophical approaches to the study of the problem of a person in the risk society. Conclusions. It is concluded that the eventuality of human philosophy is revealed through the reflexivity of time, which in the risk society becomes an acceptable danger of temporal negativity of the possible – in action and in thinking.

Socio-philosophical Approach to the Problem of Human Subjectivity

The author analyzes the phenomenon of the subject in its socio-philosophical perspective, which differs from the ontological, gnoseological, and anthropological consideration of subjectivity. Using the methodology of the substantive-activity approach, the author considers the subject as an active entity capable of initiating and controlling goal-oriented activity aimed at satisfying his own needs, interests, and goals. The author is convinced that the properties of the social subject - the ability to self-purpose existence, based on the motivational examination of different options of behavior and the free choice between them - have only separately taken people, human individuals. The author criticizes the ideas of "methodological collectivism," which attributes subjectivity to society, the state, and other institutional forms of human coexistence that influence activity but are not capable of carrying it out. The article analyzes organizational forms of subject-object mediation based on links of intersubjectivity, compositional intersection, and interpenetration. The author offers his understanding of the well-known philosophical formulas: "there is no activity without a subject and no subject outside of activity"; "there is no activity without an object and no object outside of activity"; "there is no subject without an object". The author considers subjectivity as the most important property of man, which is preserved by him in the conditions of forced functioning, which presupposes normally interiorization of externally imposed goals and agreement to their realization. At the same time, a person is capable of losing his or her subjective status in a situation when external coercion deprives him or her of the freedom of choice - when it is not a person who does something, but something is done to a person, using another person's activity as an object.

Evolutionary Anthropological Considerations of Suicide: How Has the Suicide Evolved?

Evolutionary Anthropological Considerations of Suicide: How Has the Suicide Evolved?

Magiczno-religijna mozaika. Źródła obrazów postaci bogów Krain Wewnętrznego Morza z „Sagi o Zbóju Twardokęsku” Anny Brzezińskiej

The aim of this article is to find the sources of images of the Inner Sea Lands gods in Anna Brzezińska’s “Saga of Twardokęsek the Brigand”. The author presents the most important features of these characters, their most recognizable actions and attributes, comparing them with possible prototypes derived from Greek, Roman, Scandinavian, Slavic, and Hindu mythology, as well as Christianity. She points out that the gods in Brzezińska’s saga, although worshipped, are not omnipotent and do not possess full creative powers. They turn out to be only slightly more powerful than their off spring, the fruit of their relationships with humans — witches. Shaping human fates, they are only able to recreate ancient patterns over and over again and are subject to a higher power (similarly to how the Greek gods were subject to Fatum). In their images, we can also find traces of inspiration from the classic mythopoetic fantasy, especially Ursula K. Le Guin’s series about the Earthsea. Thus, these images can be seen as a magical-religious mosaic, which evokes associations with the considerations of classical anthropology on the relations between magic and religion. The author also puts forward the hypothesis about treating these images as a metaphor for the process of creating literature, especially in its original, oral form.

Taking metaphysics seriously: Kant on the foundations of ethics

AbstractAsk most philosophers for an example of a moral rationalist, and they will probably answer “Kant.” And no wonder. Kant's first great work of moral philosophy, Groundwork of the Metaphysics of Morals, opens with a clarion call for rationalism, proclaiming the need to work out for once a pure moral philosophy, a metaphysics of morals. That this metaphysics includes the first principle of ethics, the moral law, is obvious. But what about the second principles, particular moral laws, such as duties of truthfulness, beneficence, etc.? Are these principles metaphysical too? Many have thought not, since they make essential use of empirical and anthropological considerations. I argue otherwise; the second principles are metaphysical and this fact matters. I do this by taking seriously the metaphysics of the metaphysics of morals—more specifically, by understanding the metaphysics of morals alongside the metaphysics of nature. For, qua metaphysics, both employ a common two‐stage methodology, the first stage of which is wholly a priori but the second stage of which is partly empirical. As I explain, appreciating this common methodology sheds new light on how the second principles are to be established, as well as on the reach of Kant's rationalism.

Introduction

In this introduction, we bring together diverse anthropological considerations of community, belonging, and belief to argue for a reconsideration of the notion of ‘sharedness’ that often underlies these concepts. Scholars have long critiqued the use of ‘community’ for its broad application and vagueness, and most now recognize communities to be newly emerging rather than pre-existing. Despite this critical approach to scholarly uses of ‘community’, forms of unity often continue to be viewed as undergirded by a seemingly more self-evident idea of sharedness, in practice, belief or purpose. In this special section, we question this self-evidency to focus on how sharedness itself needs to be discursively and semiotically co-constructed and fostered by people who imagine themselves as belonging to communities of apparent mixed beliefs and practices. We propose that a focus on discourse and semiosis can provide insights into the innovative ways in which individuals negotiate, co-construct, and enact sharedness.

A Case Study of Wine Production and Certification System in Italy: Cultural Anthropological Consideration of Food through Gastro-Politics

A Case Study of Wine Production and Certification System in Italy: Cultural Anthropological Consideration of Food through Gastro-Politics

Ovoo-cairns and ancient funerary mounds in the Mongolian landscape. Piling up a monumental tradition?

The so-called ovoo-cairns of Mongolia display a variety and pervasiveness that stimulated a rich anthropological analysis. However, their ancient history remains a challenging and scarcely frequented research topic. This paper introduces an archaeological focus combined with linguistic, historical, anthropological considerations to provide an alternative approach to the genealogy of the ovoos. Their multi-dimensional nature and persistent temporal aspects are investigated through the analysis of early written sources, local narratives, and the archaeological landscape. This is to substantiate the hypothesis that the origin of ovoos could lie far deeper in time than the Buddhist intensification of the 16th and 17th centuries. It could be connected with the ancient monumental tradition of piling (stone) objects in significant places of the sacred and pastoral landscapes of Mongolia. In particular, the possible intersection between present cairns and ancient funerary monumentality is investigated, taking into account three specific case studies of Late Prehistoric mounds that have been locally transformed into ovoos in the area of the Ih Bogd Mountain, in southern Mongolia (Bayanhongor Province). The “ovoo phenomenon” emerges as an exciting opportunity to analyse how people materially engage with and negotiate the local past within the landscape both in ancient and present times.

Riding on the Coat-Tails of Traditional Cultural Expressions

Matters related to the protection of traditional cultural expressions (‘TCEs’) or expressions of folklore (‘EoFs’) are sensitive and intricate as a blend of legal, economic, philosophical and anthropological considerations jostle to capture their core features. This results in disparate views surrounding what should qualify as TCEs or EoFs, who should be considered their ‘owner’ (assuming that ownership per se is conceptually compatible with these items), which is the most appropriate legal protection regime and how broad their scope of protection should be. Drawing from these various accounts on TCEs, this article focuses on the interaction between TCEs and EoFs originating on the European continent and the European Union (‘EU’) trade mark legislation. Specifically, this article examines whether the limitations of the effects of trade mark rights and of the absolute grounds of refusal, as developed by the case law of the Court of Justice of the European Union, are effective in preserving the cohesion of TCEs. This article advances the thesis that registration of TCEs and EoFs as trade marks generates an imbalance between the rights of the trade mark owner and the defences available to others under the EU trade mark law framework. Furthermore, such an imbalance is likely to hinder the unfettered circulation of TCEs and undermine their original meaning. Lastly, in some cases, trade mark registration of TCEs contributes to their appropriation and misappropriation. The article concludes that, de lege ferenda, the direct exclusion of TCEs as eligible subject matter for trade mark registration is preferable to seeking a post factum remedy.

Otros procesos conmemorativos centenarios: la toma de Granada

1492 también fue el año de la conquista de Granada. Los victoriosos Reyes Católicos dispusieron el modo con el que se habría de conmemorar eternamente este hecho bélico, al que dotaron de muy especial significado simbólico. Aquí se procederá a rastrear la evolución formal de tales aniversarios en la propia Granada, así como la repercusión festiva del hecho en otras localidades. Y se presentará un modelo del «universo conmemorativo» configurado por el hecho histórico, su recuerdo institucionalizado y el eco festivo. Del estudio en profundidad de un caso particular de proceso conmemorativo se pretende extraer consideraciones antropológicas sobre los mecanismos conmemorativos en general.

Karamah (‘marvel’): an exploration of the literal and ethnographic meaning of miracles among Shi`a female artists in Kuwait

This position paper examines new forms of painted artworks made by pious Shi`a female artists in Kuwait, which treat imagery and experience known as Karamah (sing.) and Karamat (pl.), commonly understood as ‘miracle'. I examine current anthropological considerations of ‘miracle' and I find that the most suitable translation of the Arabic word Karamah may be ‘marvel', rather than ‘miracle', although how Shi`a use and understand ‘Karamah' may differ regionally. Fieldwork interviews and ethnography reveal that the paintings objectify the relationship between people and the family members of the Prophet Mohammed known as Ahl Al-Bayt. I argue that the new forms and, increasingly, exhibitions comprise important forms of ‘service’ dedicated to Ahl Al-Bayt.

Building <em>Benkadi</em>: The Role of Trust in Malian Women's Community Savings Groups

The affective bonds between women that lead to trust and cooperation are recognized as the foundation of microfinance programs for women based on the village savings and loan association (VSLA) model. Nevertheless, there has been little anthropological consideration of how trust operates in such groups: how it is established, under what contexts it is sustained, and the importance of culturally-specific values and norms around mutual support. Through studying the concept of benkadi (cooperation or mutual aid) among Malian women who participate in community savings groups, Deubel and Boyer examine how systems of trust constitute the driving force for Saving for Change (SfC), a large-scale savings group program throughout rural southern Mali, and consider the larger implications for the sustainability of international aid programs focused on gender and development.

The Moral Role of the Person in the Process of European Integration and Unification. Brief Consideration of Moral-Christian Anthropology on Post-War European Identity

The study aims to depict and evaluate the terms from the relation Individual-Person-Citizen, starting from the determinant role of the Person in the religious consciousness of the European Recent Man (Patapievici, 2001). We also intend to analyse his capacity and availability in assuming and concretising the religious vocation in a globalising post-modern world. From this perspective, the New Europe does not yet have a well-de?ned identity. We will analyse, from the Christian moral anthropology, the starting point of this historical process of the identity, convergence, integration and uni?cation of the European Union. We will highlight, in this context, the capacity of the Person – a concept promoted by the Cappadocian Fathers – in the process of overcoming the con?ict Individual-Citizen, which generated in time a series of con?icts on the audience and on the social moral prestige of the Christian faith and religious practice. Our approach will start from a Christian theological horizon of messianic eschatological expectancy, by assuming an analytical perspective generously o?ered by Orthodoxy. KEY WORDS: person, European integration, European unification, subsidiarity, federalism

Writing and Rewriting the Story of Solomon in Ancient Israel by Isaac Kalimi

Reviewed by: Writing and Rewriting the Story of Solomon in Ancient Israel by Isaac Kalimi Kyle H. Keimer isaac kalimi, Writing and Rewriting the Story of Solomon in Ancient Israel (Cambridge: Cambridge University Press, 2019). Pp. xvii + 385. $125. Kalimi’s work is a methodologically informed and nuanced contribution to studies on the historicity of biblical narratives pertaining to King Solomon. Its main purpose is the analysis and comparison of the early (Samuel–Kings) and late (Chronicles) biblical accounts of Solomon’s birth, naming, early life, ascension, and reign, including in particular his building of the temple in Jerusalem. K. draws out the unique representations of Solomon that arise in these two historiographical sources as a result of different and specific theological, ideological, and didactic contexts. He argues that 2 Samuel 9–20 + 1 Kings 1–2 do preserve a good amount of historically informed detail that has been fashioned into an early and coherent historiography (providing a portrait of Solomon “the man”), while the later Book of Chronicles has entirely different historiographic aims in view (providing a portrait of “the myth,” a “utopic” Solomon who never actually existed). Each portrait of Solomon arose because that was what was needed; the two portraits fit the contexts of the individual authors. Kalimi’s study proceeds in two main parts. Part 1 details the sources and historical background of Solomon’s time (four chapters), while part 2 addresses literary and historio-graphical observations pertaining to Solomon’s birth, rise, and temple building (ten chapters). After a brief introduction that articulates the study’s purpose and methods, in chap. 2 K. details the epigraphic, archaeological, and biblical sources available (or lacking), for Solomon and his reign, even though a reconstruction of the historical Solomon is not the main purpose of the volume. [End Page 117] In chap. 3, K. provides a survey of scholarship that has rejected the historicity of a united monarchy and raises the question of whether there is any foundation for such a view. It is this chapter in particular that defines K.’s careful and meticulous work, which is evident throughout the volume. While recognizing that the biblical text cannot simply be taken at face value, K. ably dissects a number of works by so-called biblical minimalists, drawing out their shortcomings and methodological fallacies before concluding that such minimal-ist/revisionist approaches to the biblical text are “baseless,” “unsupported,” and tendentious, leaving “the real work of historical reconstruction . . . to be done” (p. 63). He then follows up this chapter with his own historical evaluation of Solomon’s kingdom, focusing in particular on the historicity of Solomon’s temple, Jerusalem in the days of David and Solomon, the size of David and Solomon’s kingdom, and Solomon’s harem (chap. 4). In particular, K. notes that many of the narratives preserved about Solomon—and about David—are apologetic in nature and, fitting with other ancient Near Eastern apologies, find their best historical setting in the period of Solomon or very shortly thereafter. What is striking about this chapter in particular is that K. weds the archaeology to detailed textual study in a very informed manner. The result is that many of the straw-men arguments espoused by archaeologists and biblicists are illuminated for what they are: evidence of poor attention to detail and unwarranted interpolation. For example, the well-rehearsed claim that the biblical texts portray Jerusalem as a large and rich city from which David and Solomon controlled a far-reaching “empire,” while the archaeology indicates that the site was a small hill country settlement from which only local chieftains could have controlled the local territory, is attacked with facts and informed sociological and anthropological considerations. Kalimi builds a sustained case to show that the size of Jerusalem is not related to the extent of David’s or Solomon’s kingdom. Moreover, while the biblical description of David and Solomon’s kingdom is not as grandiose as modern scholars purport, it nevertheless is described in a manner comparable to what is used elsewhere in the ancient Near East, which is to say that power and authority were understood differently by ancient authors in comparison to how modern scholars...

From the volume Editor: Some remarks on sport from its historical-cultural horizon

From the volume Editor: Some remarks on sport from its historical-cultural horizon

Das kalabrische Erdbeben von 1783 als «spettacolo delle rivoluzioni» Francesco Saverio SalfisSaggio di fenomeni antropologici relativi al tremuoto

This contribution will focus on Francesco Saverio Salfi’s treatiseEssay on Anthropological Phenomena in Relation to the Earthquake(1787). In his text, Salfi focuses on analysing the rise of superstition and bigotry in Calabria after the Earthquake of 1783, but also develops anthropological and philosophical considerations on the phenomenon of the earthquake. His metaphorically dense text revolves around the semantic fields of trembling and disaster, revolution and spectacle. Through intertextual, especially theatrical techniques, this article will argue the text to become an emblem for the necessity of a ‘revolutionary’ change in respect to the affective, social, and ethic Status Quo in Calabria and beyond.

And religious conceptualizations of greed in the writing of Erich Fromm and John Chrysostom

In modern society, which is conceptualized as a society of mass consumption and consumer culture, the discussion about the balance of the positively stimulating role and costs of the consumer attitudes as the basis of social behavior does not stop. The greatest danger of consumerism for a person lies, however, not in the socio-economic, but in the ethical-psychological aspect of a person’s life. This study seeks to clarify in which categories it is possible to achieve a productive understanding of the role of greed in the development of a person’s spiritual world. A comparative analysis of the reasoning of the classics of Christian and atheistic humanistic ethics makes it possible to see the specifics of the anthropological consideration of greed and draw conclusions about the relevance of educational and pedagogical support to people who have taken the path to combat this spiritual ailment.