Det følgende stykke tekst rapporterer fra en række begivenheder, som fandt sted i det danske antropologiske landskab i 2018, og forsøger at portrættere, hvad man kunne kalde dataetnografi i en ...digital tid
Data er i dag et socialt og kulturelt anliggende, som ikke er til at komme uden om for antropologer. Vi lever i et univers af data, et „datavers“, hvor vores kroppe og identitet i utallige ...sammenhænge gøres til data (Bowker 2013). Dataficering har forandret økonomien (Zuboff 2019) og medierer nu også de politiske relationer, som antropologer altid har interesseret sig for.
For udenforstående må etiske diskussioner inden for antropologiens verden fremstå besynderlige. På den ene side har antropologer gennem tiden været ekstremt hårde i deres domme over fagets ...problematiske historie i forhold til racespørgsmål, kolonialisme og repræsentationen af ikke-vestlige lande som tilbagestående (Asad 1973). Ligeså har der til tider været rødglødende debatter om de etiske implikationer af antropologens positionering (Agar 1996) for ikke at tale om spørgsmål vedrørende repræsentationen af andre kulturers forståelser af tid, kosmologi og virkelighed (Clifford & Marcus 1986; Fabian 1983; West 2007) samt løbende diskussioner om antropologers etiske pligt til at tale „sandhed til magt“ (Scheper-Hughes 1995).
An account of the different ways in which things have become cognitive extensions of the human body, from prehistory to the present.
An increasingly influential school of thought in cognitive science ...views the mind as embodied, extended, and distributed rather than brain-bound or “all in the head.” This shift in perspective raises important questions about the relationship between cognition and material culture, posing major challenges for philosophy, cognitive science, archaeology, and anthropology. In How Things Shape the Mind, Lambros Malafouris proposes a cross-disciplinary analytical framework for investigating the ways in which things have become cognitive extensions of the human body. Using a variety of examples and case studies, he considers how those ways might have changed from earliest prehistory to the present. Malafouris's Material Engagement Theory definitively adds materiality—the world of things, artifacts, and material signs—into the cognitive equation. His account not only questions conventional intuitions about the boundaries and location of the human mind but also suggests that we rethink classical archaeological assumptions about human cognitive evolution.
Contemporary anthropology is done in a world where social and digital media are playing an increasingly significant role, where anthropological and arts practices are often intertwined in museum and ...public intervention contexts, and where anthropologists are encouraged to engage with mass media. Because anthropologists are often expected and inspired to ensure their work engages with public issues, these opportunities to disseminate work in new ways and to new publics simultaneously create challenges as anthropologists move their practice into unfamiliar collaborative domains and expose their research to new forms of scrutiny. In this volume, contributors question whether a fresh public anthropology is emerging through these new practices.
Hvad sker der, når man som visuel antropolog pakker linsen væk og hiver malerpenslen frem i stedet? Jordens Folk har mødt Victoria Baskin Coffey til en snak om image-making, linsens politik og om ...afkolonisering. Afkolonisering er ikke en akademisk opgave; den skal ske i praksis, mener Coffey, og en nødvendig dél af den proces er, at vi antropologer kommer til at føle os ukomfortable.
This understanding makes Islamic studies less developed and unable to reach the religious practices of Muslims themselves. This article aims to describe the contribution of anthropology in Islamic ...studies. This article is a literature review by analyzing books related to Islamic studies and anthropology. The results of the study show that anthropology has at least two main functions for Islamic studies, namely helping Islamic studies in understanding the empirical aspects of Muslim diversity and helping to see the diversity of cultural influences in the practice of Islamic teachings. Furthermore, this study concludes that anthropology has a positive contribution to the development of Islamic studies
Anthropological interest in new subjects of research and contemporary knowledge practices has turned ethnographic attention to a wide ranging variety of professional fields. Among these the encounter ...with international development has perhaps been longer and more intimate than any of the others. Anthropologists have drawn critical attention to the interfaces and social effects of development's discursive regimes but, oddly enough, have paid scant attention to knowledge producers themselves, despite anthropologists being among them. This is the focus of this volume. It concerns the construction and transmission of knowledge about global poverty and its reduction but is equally interested in the social life of development professionals, in the capacity of ideas to mediate relationships, in networks of experts and communities of aid workers, and in the dilemmas of maintaining professional identities. Going well beyond obsolete debates about 'pure' and 'applied' anthropology, the book examines the transformations that occur as social scientific concepts and practices cross and re-cross the boundary between anthropological and policy making knowledge.
Penelitian ini bertujuan menelusuri makna kemanusiaan menurut pemikiran Agustinus. Berdasarkan karyanya, On Christian Doctrines, Agustinus mengemukakan konsep uti dan frui dalam meletakkan posisi ...ontologis manusia di tengah semesta alam. Berbeda dengan pemikiran modern yang memandang manusia sebagai pusat alam semesta, penemuan manusia sebagai suatu entitas antropologis dan teologis menunjukkan bahwa manusia adalah refleksi atau citra Allah. Dalam konteks etika, implikasi dari makna kemanusiaan yang berpusat kepada Allah memberikan dasar bagi dorongan eksistensial untuk melakukan sebuah tindakan etis untuk menghadirkan karakter Allah dalam situasi aktual. Metodologi penelitian yang digunakan dalam penelitian ini berupa penelitian pustaka terhadap sumber-sumber filsafat, seperti tulisan Plato dan Agustinus. Penulis menggunakan kutipan dari karya tersebut yang kemudian diinterpretasikan untuk menjawab persoalan antropologi dan etika. Mengenai etika, pemikiran Agustinus mengkritik etika modern yang cenderung menempatkan etika kewajiban sebagai sebuah legalisme dan etika utilitarian sebagai sebuah kuantifikasi kebahagiaan massal. Penelitian ini menunjukkan bahwa “kembalinya etika” kepada narasi teologis mampu memberikan cara pandang yang lebih holistik tentang manusia. Di sisi lain, manusia, berkaitan dengan antropologi, merupakan sarana dan refleksi ontologis dari karakter Allah. Sebagai kesimpulan, esensi kemanusiaan dimengerti sebagai sebuah wadah yang mencerminkan nilai transendental melalui refleksi teologis.
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