Anthropolgy

La peau, ce « premier‑né de nos organes des sens et aussi le plus vaste de nos moyens de communication avec l’extérieur » (Wolff‑Quenot, 2001) est ce qui nous met en contact avec les éléments, dans un dialogue incessant entre notre environnement intérieur et extérieur. Elle a un rôle clé dans nos représentations et perceptions des milieux, puisqu’elle les rend sensibles. La nature peut entrer dans le corps à la manière de l’océan qui en pénètre ses pores (Andrieu, 2019, 40), ses interstices, ses plis et ses creux, y laissant alors son empreinte à travers des traces de gerçures, de décoloration ou encore de brûlures. L’océan agit en tant que perturbateur sur le microbiote cutané qui peut mener à certaines infections et pathologies selon l’ASM. Cette communauté de micro‑organismes vivants, qui est différente sur chaque peau avant la baignade, devient alors identique à tous les individus après qu’ils se sont immergés dans un même lieu océanique. L’eau de mer modifie donc la surface du corps, elle ramollit les plaies et leurs croûtes, rappelant alors peut‑être à la peau, à travers ce mimétisme liquide, que sa composition a quasiment la même teneur en sel que celle de la majorité des océans. Ainsi notre humanité est intimement liée à l’élément marin, comme l’évoque le corps fœtal baigné dans « l’enveloppe de maternage » (Cupa, 2006) pleine du liquide amniotique proche de la composition des eaux marines (Pelizzani, Tovaglieri, 2005, Schirrer, 2015).

Et c’est alors une eau salée soignante, un océan‑médecine dans lequel on s’immerge pour tenter de dissoudre ses maux. L’enveloppement du corps dans la matière aquatique, l’absorption de l’élément par l’organisme, ou bien l’application de dérivés marins sur la peau renvoie à des archétypes de régénérations, d‘effacement du temps si ce n’est d’immortalité. L’immersion dans une mer glacée en vue de raffermir la peau tout comme le système immunitaire saisit le corps dans un réflexe de piloérection, éveillant alors, à travers la peau, le corps trop endormi par le quotidien. Ainsi, l’océan qui abîme la peau peut aussi la soigner, grâce aux diverses vies qu’il contient, tels le plancton, les algues. Une eau vivante qui résonne avec le corps vivant, lui offrant l’espoir d’une certaine harmonie avec le cosmos dont il fait partie.

Les eaux marines sont utilisées depuis des siècles sous différentes aires culturelles, pour le soin tout comme pour les modifications corporelles à l’exemple des îles Chuuk en Micronésie, où le bain de mer avant le lever du soleil aurait de grandes vertus, notamment celles d’apaiser les traitements abrasifs des petites lèvres vulvaires des jeunes filles dans le cadre de l’embellissement des organes génitaux féminins (Moral‑Ledesma 2000, 57). Ces éléments aquatiques sont aussi dotés d’une certaine forme de magie qui permettrait alors une hybridation entre l’humain et le non‑humain grâce à un pouvoir de conversion, où la peau deviendrait « lisse comme celle d’un dauphin » comme le relève Artaud dans son travail sur les pêcheurs du banc d’Arquin en Mauritanie (2018, 269), ou bien se couvrirait d’écailles comme le racontent certains surfeurs (Sayeux, Sirost, Andrieu, 2021). C’est un imaginaire partagé qui se retrouve dans de nombreuses œuvres de fiction, en littérature à l’exemple de la Mer de Michelet (1935) pour n’en citer qu’un, tout comme dans les contes traditionnels ou dans maintes formes d’arts et de cultures. Ainsi, des récits de la femme‑poisson, sirène que l’on retrouve dans les jades sculptées Hongshan du néolithique, à la réinterprétation du mythe de Poséidon dans le film Aquaman de James Wan paru en 2018, l’hybridation de l’humain et de l’animal aquatique due à l’immersion dans les eaux de mer semble traverser les époques et les continents. L’imagination fertile que porte en lui cet élément, comme l’a si bien décrit Bachelard, relève de la vie tout comme la mort, de la naissance tout comme de la fin, comme peuvent le montrer les p’eaux salées.

The skin, this “first-born of our organs of the senses and also the largest of our method of communication with the outside” (Wolff-Quenot,2001) is what puts us in contact with the elements, in an unceasing dialogue between our inside and outside environment. It has a key role in our representations and perceptions of the environment, since it makes them sensitive. Nature can enter the body like the ocean that penetrates its pores (Andrieu, 2019, 40), its gaps, its folds and its hollows, leaving its mark there through traces of chapping, discoloration or even burns. The ocean acts as a disruptor on the skin microbiota which can lead to certain infections and pathologies according to the ASM. This community of living microorganisms, which is different on each skin before swimming, then becomes identical to all individuals after they have immersed themselves in a similar place. Seawater therefore alters the surface of the body, it softens the wounds and their crusts, reminding maybe the skin, through this imitation of the liquid, that its composition has almost the same salt content as that the majority of the oceans. Thus, our humanity is intimately linked to the marine element, as evoked by the fetal body bathed in the “mothering envelope” (Cupa, 2006) full of amniotic fluid close to the composition of marine waters (Pelizzani, Tovaglieri, 2005, Schirrer, 2015).

And then it is a healing salt water, an ocean-medicine in which one immerses ourselves to dissolve our ailments. The body wrapping in the aquatic matter, the absorption of the element by the organism, or the application of marine derivatives on the skin refers to archetypes of regeneration, erasure of time if not immortality. Immersion in an icy sea in order to firm the skin just as the immune system seizes the body in a piloerection reflex, then awakening, through the skin, the body too sleepy by the everyday life. Thus, the ocean that damages the skin can also cure it, thanks to the various lives it contains, such as plankton or algae. A living water that resonates with the living body, offering it the hope of a certain harmony with the cosmos of which it is a part.

Marine waters have been used for centuries under different cultural areas, for care as well as for body modifications such as the Chuuk Islands in Micronesia, where sea bathing before sunrise would have great virtues, including relieving the abrasive treatments of the labia minora of young girls as part of the embellishment of the female genital organs (Ledesma 2000, 57). These aquatic elements are also endowed with a certain form of magic that would then allow a hybridization between human and non-human thanks to a power of conversion, where the skin would become “smooth as that of a dolphin” as Artaud points out in his work on fishermen from the Banc d’Arquin in Mauritania (2018, 269), or would be covered with scales as some surfers can tell (Sayeux, Sirost,Andrieu, 2021). It is a shared imagination that can be found in many works of fiction, in literature such as the Sea of Michelet (1935) to name just one, just as in traditional tales or in many forms of arts and cultures. Thus, from the stories of the woman-fish, a mermaid found in carved Hongshan jades from the Neolithic era, to the reinterpretation of the myth of Poseidon in the movie Aquaman by James Wan released in 2018, the hybridization of humans and aquatic animals due to immersion in seawater seems to cross eras and continents. The fertile imagination that this element carries in him, as Bachelard described so perfectly, is a matter of life as well as death, of birth as well as of the end, as can be shown by the salty skins.

Archaeologist Joel Klenck conducted an archaeological identification project for prehistoric and historic properties covering approximately 70 acres on Breakers Point, for the American Samoa Historic Preservation Office, in compliance with the National Historic Preservation Act of 1966 (“NHPA”), as amended. The project resulted in the identification and recordation of two sites: World War II defensive fortification complex (AS-23-64) and a precontact site (AS-23-65) that comprised 77 features and more sub-features (loci) and artifacts. There are 62 World War II features belonging to AS-23-64 and 23 precontact features ascribed to AS-23-65. A nomination for the U.S. National Register of Historic Places will be submitted for sites AS-23-64 and AS-23-65.

I created a community garden proposal for Southwest Network, a behavioral health agency located in Chandler Arizona. This proposal was the beginning of another community garden that is being built in Casa Grande, Arizona. This paper serves as the foundation for a future book written from an anthropological and social work approach to building a successful and sustainable community garden.

Family by nature is a social group of individuals who share similar attributions and characteristics. In the Victorian sense however, the definition of the family and its dynamics take on a drastic change. The Victorian family is defined less by its nature, its biological associations, and more by its nurture, its artificial means of cultivating similarities. The Industrial Revolution changed both the social landscape of public and private life into inverses of each other. Work now entered the home, turning the family from a real occurrence to an ideal expectation. A family is not of family members, but of a solitary union, each different from the next family. This social striation is otherwise known as classism which soon became the societal norm. Charles Dickens' novel Hard Times explores the function of the family in both terms of nature and nurture. There are three families this paper will put into contention: the Jupes, the Gradgrinds, and the Bounderbys. With their respective social backgrounds, each take on their own sense of nature and nurture in gradual and finite stages. The resilience of nature and the variance of nurture conflict within the three families of Hard Times but the nature of the traditional family remains unchanged in response to the nurturing of social expectations and individual determinations.

This study is based on an ethnography of Kolhi peasant community of Lār (lower Sindh) followed by extensive ethnological account of the history, origin and identity reconstruction efforts of Kolhi-Dalit community. This study is to explain, ‘how Kolhi-Dalit peasant identities are being transformed under the impact of social forces, such as Kolhi peasant activists, NGOs, leftist and Marxist activists, civil society activists, and under the influence of mass media and social media networks? The prime focus of this study is the identification of the ‘processes of socio-political change that are involved in the transformation of Kolhi-Dalit ethnic peasant identities.
Major Findings of the research are that the dependence of almost entire Kolhi community on sharecropping as landless peasants under debt bondage of landlords in barrage-area of south-eastern lower Sindh has been so overwhelming that it is difficult to conceive of their ethnic marginality independent of peasant related issues. In recent past, since 2006, peasants in the barrage area of lower Sindh, particularly sharecroppers and peasant activists of Kolhi community of Dumbālo, have been highly dynamic. Kolhi peasant activism is not just for land reforms, or against debt bondage, it is also the struggle for ethnic and communal rights and equal social status for the marginalized Dalit communities of lower Sindh. The phenomenal multiplicity of Kolhi ethnic maneuverability can be evidenced from their participation in political protests and rallies for their ethnic and peasant rights. Kolhi community has become conscious of the relationship between ethnic discrimination, landlessness, debt bondage and economic exploitation, the evidence of which can be had from the emerging trend to establish community-initiated self-funded Kolhi colonies at Naon Dumbālo, District Badin Sindh. 
Kolhi peasant activism provides a unique opportunity to understand peasant activism from the perspective of the sharecroppers of lower caste, the ethnically discriminated and marginalized minority community. Systematic effort has been made to look for ideological and political space for Kolhi-Dalit peasant-village community to coexist peacefully with other ethnic identities at local, provincial, national and international levels. Ethnically motivated Peasants’ willingness or reluctance to accommodate with the dominant discourses at national level and capacity of Civil Society Organizations to transform ethnic-peasant identities has been assessed in relation to one another.  In final chapter, to ensure ‘environmental justice and to empower ethnic peasant communities establishment of ‘communal councils’ and peasant communities has been suggested to policy makers and to activists. To build the nation of Pakistan on more inclusive grounds, it has been suggested to approach socio-political issues at community level, and strive politically to empower local communities so that they could initiate and implement their self-planned projects in a manner that may suit their purpose best.

What does the saliency of hallucinations among the general, non-clinical population indicate?  Are hallucinations a matter of loose wires or vestigial neurostructures that under the right conditions are reactivated?  To answer these questions, I first define hallucinations, distinguishing them from pseudohallucinations and illusions.  Next I comment on the failure to explain hallucinations and how a root cause is too often confused with accompanying conditions.  I describe hallucinations as produced by “aptic structures” or evolved, innate neurological networks plus the results of experience that afford certain aptitudes (Jaynes 1976).  I integrate what we do know about the basics of the neurology of language, the adaptive advantages of the asymmetrical dual brain, and right-side brain activity and hallucinations.  I conclude by noting how some therapists acknowledge that hallucinations are not inherently pathopsychological, and that “voice-hearers” should be encouraged to confront their voices as aspects of their selves.  I also suggest that to understand hallucinations, a new terminology is required and that mental imagery, though in some respects quite different from hallucinations, is essentially hallucinatory and the successor to what Jaynes termed bicameral mentality.  Taken together, hallucinations and mental imagery (inner quasi-perceptions) constitute “superperceptions.”

This study offers a glimpse into the life of the peripatetic Jogi communities in the northern city of Mazar-e Sharif, Afghanistan, a window through which to view the daily challenges and successes that have been won through individual engagement despite structural discrimination.

As a sacred city, Jerusalem is the single most important place for Muslims, Jews and Christians, hosting significant sites for the three monotheistic religions. The established churches in Jerusalem have always been motivated – no less since 1967 than over previous centuries – by their concern to ensure their continued presence in the Holy Sepulchre and the surrounding areas. Various factors contribute to shaping the dynamics of the intercommunal relations in the Church of Anastasis. Jerusalem’s different Churches are separated by theology; that is, the communities of the Anastasis subscribe to different theologies. Ethnic differences play an important role in shaping boundaries between Jerusalem’s Christian communities and more specifically the custodian groups in the Anastasis. Within the Anastasis, denominational boundaries also manifest themselves spatially, as borders, in a continuous demarcation of its edifice. The Anastasi’s churchmen, for example, while caring for shrines holy to Christianity, participate in multiple imagined worlds.

Healthy narcissism sees the exercising of non-harmful tendencies often associated with narcissistic personality disorder. This realistic sense of self-assertion is often masked with negative connotations derived from the word narcissism, hence hindering our ability to garner the benefits. The bias towards deconstructive narcissism, or unhealthy narcissism, can be observed throughout (1) the disproportionately published media articles which criticize narcissistic behavior, (2) the mainstream which indoctrinates the information portrayed by the media, hence integrating it into ourselves, and (3) our emotional behaviors, which exhibit feelings of embarrassment, stress, and shame as a result of the previous two. Clarifying and understanding that narcissism is not the only 'natural,' but also beneficial in many circumstances, will further eliminate negative feelings of self-doubt and hatred, allowing for the acceptance and later adoption of the plethora of benefits stemming from controlled narcissistic tendencies.

أنثروبولوجيا الانسان الخليجي وثقافته
عبقرية التكيف الثقافي

يجمع كل الأنثروبولوجيون تقريبا على تبني التعريف الشهير للثقافة الذي قدمه الأنثروبولوجي البريطاني "تايلور" باعتبارها "ذلك الكل المركب الذي يشمل المعرفة والمعتقدات والفن والأخلاق والقانون والأعراف والقدرات والعادات الأخرى التي يكتسبها الإنسان باعتباره عضواً في المجتمع"، فالثقافة هي انتاج بشري يتم إبداعه وتطويره ضمن المحيط الايكولوجي الذي يعيش فيه الانسان، ويجري تناقله جيلا بعد جيل، لذا فلكل منطقة ثقافة خاصة بها، تميزها عما سواها من الثقافات.
يمكن اعتبار الخليج العربي "منطقة ثقافية" لتشابه السمات الثقافية العامة لمجتمعاتها، بحكم الارث المشترك بينها من دين ولغة وعادات وتقاليد وغيرها، وهو ما يجعل من دراستها أنثروبولوجيا كـ "وحدة موضوعية" أمرا ممكنا بل ومطلوبا، لأنه سيسمح لنا بفهم أعمق للثقافة الخليجية وعبقرية تكيفها، من خلال تتبع نشوء مختلف الأنظمة الاجتماعية والاقتصادية والثقافية وتأقلمها وتطورها عبر الزمن، وهذا الأمر هو غاية هذه الدراسة وهدفها.
لقد تمكن الانسان الخليجي من التكيف مع الطبيعة القاحلة والمناخ القاسي للصحراء العربية بعبقرية قل نظيرها، وأنتج ثقافة لا شبيه لها، وطور مؤسسات لا مثيل لها، تمكن من خلالها من الصمود لقرون طويلة، والاستمرار في العطاء والابداع، حتى تم اكتشاف النفط، فبدأ ملحمة جديدة كليا من خلال تكيف من نوع مغاير تماما، في بيئة غنية جدا لكنها سريعة الايقاع والتغير، وشديدة التنافسية والتطور، ونجح مرة أخرى في إثبات عبقرية الثقافة الخليجية المتكيفة، وهو ما سنراه في دراستنا هذه.


Anthropology of Gulf man and his Culture

Genius cultural adjustment

Almost all anthropologists adopt the famous definition of « Culture » given by the British anthropologist "Taylor" as « that complex whole which includes knowledge, belief, art, morals, law, custom, and any other capabilities and habits acquired by man as a member of society”, so “Culture” is a human product which has been created and developed within the ecological environment in which man lives, and It is handed down from generation to generation, So each region has its own culture that distinguishes it from others cultures.
Arabian Gulf can be considered a "cultural zone" due to the similarity of the general cultural traits of their communities, because of the common heritage like religion, language, customs and traditions, etc., which makes it anthropological study as a "Thematic unity", not only possible but even desirable, because it will allow us a deep understanding of the Gulf culture and its adaptation’s genius, by tracking the emergence of various social, economic and cultural systems and their adaptability and evolution over time, and this is the aim of this study.
Gulf man has been able to adapt to the arid nature and the harsh climate of the Arabian desert with a rare genius, and produced a matchless culture, and developed unmatched institutions, which managed to survive for centuries, and continue his tender and creativity, until oil was discovered, so he started a whole new epic through a different kind of adaptation, in a very rich and changing environment, and it was again successful in proving the genius of the Gulf adaptive culture, which is what we will see in this study.

Anthropological Museums in India have emerged as vibrant institutions providing a link between the present and past. Now, museums are trying more and more for providing such kind of quality services which gives quality of experience in every aspect to the users (visitors). Nowadays, in every type of museum education with amusement has become the main objective along with other activities. Now the museums are developing as a supplementary educational institution. The museums are coming up with better facilities, display, dissemination of knowledge or education and entertainment. The details regarding the history and role of Anthropological Museums, especially various aspects and modes of dissemination of knowledge and its significance as per preservation, education and awareness point of view are discussed here keeping in mind the changing perspective and vision of Indian museums today in the present age of professionalism. Published in the Journal of the Anthropological Survey of India.

This article analyses virtue and vice lists in ancient Hebrew literature, specifically focusing on those found in 1QS and 4Q286. It is argued that these texts from Qumran offer distinctive evidence for extended lists of virtues and vices. Apart from illustrating ideals of the ya ad movement, the sources invite us to consider what counted as ethical to ancient Jews and whether the texts indicate any attempt to organize ethical concerns. The authors lacked a meta-category denoting "virtue" (cf. in Greek or virtus in Latin), but they discussed a myriad of specific virtues and vices by way of listing and grouping (un)desirable qualities that can be characterized as moral, intellectual, and ritual. It is also likely that the authors regarded the qualities of wisdom and truth as elevated "master virtues" of some kind. The article ends with reflections on the types of ethics attested in 1QS and 4Q286. Drawing on anthropological research, the texts are argued to primarily promote what could be called "ethics of divinity."

Household (HH) decision making processes in Timor-Leste are an important component in development both for the Government and civil society organizations. Understanding decision making processes at the household level can enable development practitioners to better design their program aiming at improving the quality of life of the households at the grassroots level.  The aim of this research paper is to document gender-based decision making  at household levels in rural areas of Timor-Leste. The primary datafor this research was collected from the Municipality of Viqueque, covering 11 Sucos (villages) and four ethno- linguistic groups of Naueti, Makasae, Tetun Terik and Waima’a.  The research illustrates how decisions are made in terms of food preparation, family food gardens (to’os) and rice farms (natar), the use of animals (water buffalo, pig, and chicken) and HH finance.
Studies on decision making process in Timor-Leste has so far been largely focused on decision making processes made in the public domain. There are only few studies on decision making process at the household level. The objective of this study is to document and to understand how decisions are made at HH level in relation to family resources. That is,  who decides  where to farm, what kind of crops to grow, on the use of animals , and how family money is spent, We are seeking to document and to understand how decisions are made at HH level.

This article will show the tensions, ambiguities and potentialities faced by social scientists in a situation of conflict around extractive industries in Peru. The first section provides background information on extractive politics in Peru, associated with growing social ten-sions and increasing criminalization of social protest. Within this general scenario, a particular case will be presented, the Conga mining conflict, an outstanding example of major challenges posed by the social response to extractive policies. The second section ad-dresses the roles played by social sciences in this context, with a fo-cus on the increasing involvement of social scientists as conflict ana-lysts and solvers. We will also argue the near-impossibility of intel-lectual neutrality while approaching conflicts spurred by large-scale mining and that the peril of ambiguity looms over the production of knowledge on the social roots and contexts of these conflicts. The third and final section deals with the potentialities of engaged re-search. We will discuss the benefits of an “amphibious” positioning between Academy and broader civil society (Svampa, 2008), show the importance of confronting the “politics of resignation” (Benson and Kirsch, 2010) and underline the importance of drawing atten-tion to the “sociology of emergences” (De Sousa Santos, 2011) with full consideration of alternatives as critical means to reconcile a broad diversity of epistemologies.

[fre] L’article montre les tensions, ambiguïtés et potentialités d’un travail en sciences sociales dans une situation de conflit autour d’industries extractives au Pérou. La première partie du texte donne des infor-mations relatives aux politiques extractives au Pérou, aux tensions sociales grandissantes et à l’augmentation de la criminalisation de la protestation sociale ; nous présentons à ce titre le cas du conflit minier Conga. La deuxième partie analyse la place des sciences so-ciales dans le contexte extractif péruvien. Nous soulignons que le rôle des chercheurs en sciences sociales en tant que spécialistes des conflits sociaux est en augmentation ces dernières années ; nous montrons pourquoi la neutralité n’est pas plausible dans les conflits impliquant des méga-entreprises minières et de quelle manière la production du savoir peut être extrêmement ambiguë. Finalement, la troisième partie du texte présente certaines potentialités des re-cherches engagées. Nous discutons l’idée d’un positionnement « amphibie » entre l’Académie et les mouvements sociaux (Svampa, 2008). Nous montrons également l’importance de confronter les « politiques de résignation » (Benson et Kirsch, 2010). Nous souli-gnons finalement l’importance d’attirer l’attention vers l’émergence et les alternatives. Cette discussion s’appuie sur le cadre théorique de la « sociologie des émergences » (De Sousa Santos, 2011).

English Language Press Coverage of the First Ever Holocaust Films Retrospective in South Asia, held in three phases at universities in Lucknow, Uttar Pradesh, India in September-October 2009. Under its auspices 46 films were screened in a span of 14 days which were seen by four thousand people, mostly academics and tertiary level students. It was organised by Dr Navras Jaat Aafreedi, the then Fellow of the Centre for Communication & Development Studies, Pune, under its youth outreach programme called Open Space, in Lucknow.

BackgroundThis paper has been designed as a contribution to the metamorphosis of ‘ecological wisdom’ of different ethnic and social groups  in the geological construct of Cretaceous-Tertiary Deccan Volcanics ~ 65 Ma old Deccan Traps originated from Vindya-Satpura range from Maikal hill (Achanak-Amarkantak) to Patalkot gorge (Panchmarhi-Chhindwara-Tamia jurisdiction).

Grandeur Narmada stretches from Narmada Kund in Amarkantak (Anuppur district) to the Gulf of Khambhat (west Gujrat) into the Arabian Sea after traversing a long haul of 815 mile supplemented by numerous springs, and rivulets in the succulent and luxuriant lap of  Tawa, Dewana, Sonbhadra, Dudhi, Bainganga and Nagduari basins intertwined with layered after layered of dense taxa and animal diversity, the whole looking like a geomorphic vignette over the millennia of central India.

The knowledge of Traditional medicine has been transmitted by oral tradition from generation to generation, has currently likely to been eroding due to rapid commercial encroachment. By virtue of enhancing immune response to number of disease vectors, these medicinal plants have been widely used by different medicinal practitioners in different delivery systems.

Medicinal ingots are extracted from aerial (aP) and underground (uP) part of plant through traditional methods are used in curing fever, respiratory, gut, reproductive, hepatitis, inflammatory, ENT & dental, wound & worm infested ‘illness’ for systematic anecdotal ‘healing’ is embedded in emic approach as opposed to prevent-fight illness problamatique at the backdrop of etic approach of illusive ‘disease’ and ‘cure’ in modern bio-medicine.

The present study is a reflection of the richness of knowledge in use of plants for medicinal purposes, and the significance and cultural acceptability of plant based medicinal practice in large parts of central India envisages the urgent necessity of conservation of plants per se and the protection of the vanguard of the  traditional knowledge.
Key Words Ecological Wisdom, medicine, healer, medicinal plant, Indigenous knowledge, traditional medical systems, tribe

Suite aux envahissements des centres d'entrainement du FC Nantes, de l'Olympique de Marseille et de l'Association sportive de Saint-Étienne, ce papier pose une réflexion sur les mobilisations collectives des groupes organisés de supporters de football en France dans ce temps de crise sanitaire.

Between 1945 and 1946, Mendes Correia, the principal mentor of the Porto School of Anthropo‑logy, was then in Portuguese Guinea accompanied by his assistant Amílcar de Magalhães Mateus to prepare an anthropological mission. The script denotes Mendes Correia’s scientific interests and the way he sought to produce knowledge — establishing a network of contacts between international scientists and local infor‑mants. Such modus operandi, present in other colonizing countries, provides us with material to reflect how anthropology was articulated with the Portuguese colonial project, namely through the creation of scientific missions.  This  visit  also  allowed  to  demystify  some  preconceived  ideas  of  Mendes  Correia,  namely  those  regarding racial classification, and raised the need to develop new fields of study, such as native languages and numbering systems.
Keywords: colonial anthropology; scientific mission; Guinea; Mendes Correia.

I passionately believe in a One Earth Nation; our survival and that of the earth is clearly reflected in the Qur'an. That we as human beings are the vice regents given the responsibility to take care of the earth and all within it. And that we originate from One Soul and we must come to know one another and solve whatever ails us and the earth as one diverse and pluralistic community. And so i write to raise awareness on anthropology - creation, evolution, politics, faith, culture, economics, social issues, environment, ethics...- observe,no judgements, learn, discuss, share...best wishes

The author writes a monograph (At the Land of the Palóc) about a strange people, the Palóc, living in the northern part of Hungary and in Southern Slovakia. In this study the author examines the question of the origin of the Palóc people. He presents the opinion of the classics of Palóc research and the Hungarian prehistory: Fábián Szeder, Sándor Pintér, János Jerney, Gyula Pauler Ármin Vámbéry. According to Fábian Szeder, the Palóc people arrived with the Magyars under Árpád in the 9th century. János Jerney accepts this opinion, but he adds that the Palóc are descendants of the Cumans. Ármin Vámbéry agrees with this but according to him the Palóc arrived in the Carpathian Basin after the 9th century. Gyula Pauler does not accept the Cuman origin. In his opinion the paloc ancestors are the Kabars. Sándor Pintér, the proud Palóc, claims that the Palóc people are descended from Scythian, Hun, Avar and already they lived in the Carpathian Basin at the time of the Conquest. Then the author presents other opinion as well. We know the results of a Slovak researcher, Jozef Škultéty. And he presents the results of anthropology (Lajos Bartucz and Gyula Henkey). We know the theory of Gyula László about the „double Conquest” in connection with Palóc people and the study presents who the Cumans are. At the end of the study the author asks who is right and he tries to answer that question.

The Presence of the Past: A Historical Ecology of Basque Commons and the French State (Chapter 1) - Seth Murray Introduction The Pyrenees Mountains in the Basque region of southwestern France offer a bucolic pastoral landscape of verdant forests, whitewashed farmhouses, ...

Conceived as all forms of appropriation, management, exchange, transformation, and re-use of materials doomed to disappear, economies of waste and recycling enable the MuCEM to discuss contemporary environmental and economic crises in the Mediterranean – and beyond.
In 2015, the MuCEM carries on with the research seminar entitled “Re-Considering Scraps: from the Dustbin to the Museum”, organized and animated together with the research team ODORR (Objects – Dustbin – Objects: Recycling and Re-use).
We consider waste and their management as possessing a heuristic value for social sciences. The seminar will thus gather together researchers from different backgrounds, whose work deal with waste management or topics related to scraps, remains and leftovers. These are envisioned not only as the other side of production processes, but also as objects strongly bridging practical and symbolic dimensions.
Welcoming researchers, experts, students, makers and artists, the seminar wish to be a time for encounters and debates, which will contribute to the working out of the exhibition “Junk!” programmed for 2017 at the MuCEM.

This lecture deals with mythology as it relates to religious practices, as well as the function of taboos, amulets and talismans in gaining and maintaining supernatural power. I look at the various forms of divination that are commonly, many of which appear in the Old Testament. We also begin to look more closely at what the Bible says about these and the power of God that is available to believers without needing these things!