Anthroplogy

فلسفة تسخير، بنيان اعتقادي اين گروه آيين ها را تشكيل مي دهد؛ زار، نوبان، مشايخ و ليوا چه از نظر صوري و چه ماهوري، پيوندهاي واضحي با ايين دشمن دارند. در عين حال، مظاهر و مفاهيم اسلامي به صورت كلمات مقدس و انواع تظاهرات ديگر، همچون پرچم هاي مزين به لااله الا الله بروز مي يابد. ادعيه و اوراد، گاه نامفهومند و ظاهراً از اديان اوليه بوميان آفريقايي و زبان هاي سواحلي سرچشمه گرفته اند. ديگر ادعيه و اوراد در اين گونه مراسم به مناسك ديني اسلامي شباهت داشته و بعضي نيز كاملاً از مراسم ديني مسلمانان الهام يافته و يا برداشت شده اند.

Background & Objectives: Bioanthropological research must be built upon a foundation of accurate age and sex estimates. Age and sex estimation from dental radiographs is a non-destructive, simple method to obtain information. The objectives of the present dissertation were to analyze six
dental age and sex estimation methods regarding their comparative validity and practical implementation using 600 digital orthopantograms. Furthermore, a purpose of the investigation was to supplement the literature with data on dental age and sex estimation in Egyptians and Tunisians
individuals.
Methods: The orthopantomograms were selected based on the
inclusion and exclusion criteria set forth for the study. Aging and sexing of modern Egyptian and Tunisian populations as follows: Sex assessment using discriminant Function analysis of mandibular measurements, mandibular ramus flexure and of mandibular canine index, The estimated gender was
then compared with the known gender and percentage accuracy of determination was calculated, while age was assessed using orthopantomographic indices of the pulp of mandibular canine namely coronal pulp cavity index, pulp-tooth area index and linear measurement of
the pulp cavity
Results: The results showed that the mandibular ramus flexure, mandibular canine index and discriminant function analysis for sex determination among the study populations using digital orthopantomogrms can be used to diagnose sex with an average accuracy up to 86%. Similarly the pulp tooth area, the coronal pulp cavity index and linear measurement of pulp  were used for age estimation using mandibular canines, statistically significant correlation between age and the study variables was revealed. This work revealed no significant difference between chronological and estimated
ages. Different equations for age estimation in the resent research yielded an error of age estimation about 2.5 years as a mean value for both the Egyptians and Tunisians which is much lower than most that of anthropological methods
Moreover, it was shown that a combination of variables potentially leads to increases of the predictive power beyond the capabilities of each method alone for both age and sex estimation. A new function for sex determination for the Egyptians and Tunisian was derived as population specific method for sex determination that yielded a more accurate sex estimate.
Conclusion: Consequently, it was concluded that, this research showed promising results for dental age and sex estimation in a non-invasive manner using dental digital orthopantomograms of Egyptian and Tunisians populations. Moreover, population-specific equations were introduced to
enhance the accuracy of the estimates.

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The broad and growing interest in the phenomenon of collapse is quite understandable today. The world is becoming more and more unstable and unpredictable: economic markets are sensitive to minute factors that are unforeseeable, the value of money is subject to volatility, the feeling of safety has disappeared together with the predictability
of the climate and the increasing migrations due to civil wars, military conflicts and environmental changes. The meaning of the word ‘stability’ is itself variable and it is often difficult to keep up with the rapidly occurring changes in our world. In contrast to recent past, de-globalisation seems to be taking place in many parts of the world as indicated by recent developments. Severe crisis may be striking without a preliminary call, approaching unnoticed yet with a force, magnitude and consequences we could hardly predict. However, matters were different just a few years ago. The world seemed to function well, the climate appeared more or less stable and there seemed no reasons for worries. Only a few opinion makers and experts were able to raise their voices  in apparent discontent anticipating things looming behind the horizon. All these phenomena make the study of the so-called collapse attractive again. There is every reason to believe that from the study of long-term processes which governed societies in the past we may gather solid information and build a theory that would help us to understand our current world. This might in turn help us to discuss possible trajectories for our future. If nothing else, the seven laws may be considered a strategic plan for reducing our future susceptibility for the collapse of our own society and design new strategies how to diminish its impact and consequences. This can be done with the help of seven general laws which seem to be defining every civilisation.

موسيقي در بلوچستان بخش جدايي ناپذير زندگي مردم بلوچ است . از تولد تا مرگ، از اندوه تا شادي و درمان بيماري هاي جسمي و رواني و ...
نفوذ و تاثير متقابل فرهنگ هاي بلوچي و هندي باعث شده است كه طي چند قرن اخير موسيقي بلوچي از تاثي رات موسيقي هندي دور نماند . علت اين تاثير پذيري را شايد بتوان در انزوا و دور افتادگي بلوچستان، فقدان راه هاي ارتباطي و نيز عدم توجه دولت مركزي به اين منطقه و مجاورت آن با پاكستان جست و جو كرد . طي ساليان دراز بلوچستان بيش از آنكه زير نفوذ فرهنگي ايران قرار داشته باشد، با جلوه هاي مادي و معنوي فرهنگ هند مواجه بوده است.

Sheikh Muhammad Kassim Mazrui (1912-1982) alitambulika kama Kadhi Mkuu wa Kenya (1 May 1963 – 30 April 1968), Mwanachuoni, Mujaddid (Mwana-mageuzi), Mwalimu wa Mashekhe na Ma-Kadhi kadha wa kadha, Mwandishi wa vitabu, Mhariri wa gazeti la Sauti ya Haki (1972-1982), na Swahibu na Mshauri Mkubwa wa Sh. Abdalla Swaleh Farsy (1912-1982).

Sh. Muhammad Kassim Mazrui alihudumu kama Kadhi wa Mombasa; Malindi; na Lamu (baina ya 1946-1963); na kama Kadhi Mkuu wa Kenya (1963-1968). Mbali na kazi za U-Kadhi, Sh. Muhammad alijishughulisha kuwafaidi Ummah kwa kuwaandikia vitabu vingi, na kuanzisha jarida la Sauti ya Haki, na kuiendeleza Tafsiri ya Qur’ani ilioanzishwa na Mwalimu wake, Sh. Al-Amin b. Ali Mazrui (1891-1947).

Kitabu hiki ni mahojiano baina ya Ustadh Uthman Naaman (Imam wa Msikiti wa Mazrui kwa zaidi ya miaka 20); Ghalib Yusuf Tamim (Mwandishi wa Maisha ya Ma-Ulamaa kadha wa kadha) na Al-Akh Abdalla Muhammad Awadh (Aliemtumikia Sh. Muhammad Kassim Mazrui katika kazi zake za Uwandishi baina ya 1980 hadi April 1982).
Majadiliano hayo yalifanyika katika Msikiti wa Mazrui, siku ya Jumapili tarehe 29 April 2018, yakinaswa kwa njia ya video na audio.
Ustadh Naaman ameanzisha mihadhara katika Msikiti wa Mazrui, Kibokoni, Mombasa, kuanzia 2011, akijaribu kuhuisha kumbukumbu za Ma-Ulamaa wetu walio jitolea kuutumikia U-Islamu.

Tunamuomba Allah awalipe Wanazuoni hao, Ustadh Naaman pamoja na Al-Akh Abdalla Muhammad Awadh kwa kazi zao. In shaa Allah, iwe ni Sadaqatun Jariya yao.

The future of anthropology can be looked at from two perspectives, i.e. the future of anthropological knowledge and the future of the practitioners of anthropology.
Anthropology cannot remain the same when times are changing. The
discipline needs to find a place in private universities sponsored by business and industrial houses, that are going to play an important role in near future. If we want anthropology to survive, we need to adapt. We need to reach beyond
the academy. There is no need to repeat the strengths of anthropology, which are quite well known. As Firth (1992) has mentioned, much has been written about what anthropology can do, little has been shown of what anthropology
has done. We need to document this, project this, and make use of it, with the objective of developing an outlook for future.

This article extends critical trends of citizenship studies and the theory of accumulation by dispossession to articulate how settler colonial citizenship is instantiated through the active accrual of land and resources and how the emerging settler colonial citizenship entrenches both structural subjugation and resistance. The article then examines the reformation of the boundaries of citizenship through indigenous agency. I do so through examining the Palestinian citizens in Israel, specifically centering the Internally Displaced Persons-Palestinians who received Israeli citizenship even as they were displaced from their places of origin. I conclude by asserting citizenship's double paradox in settler colonial contexts: It regulates certain rights and mobilities but simultaneously entraps the indigenous in a structure in which recursive accumulation is constitutive, thus entrenching dispossession and the further loss of collective rights and other claims.


تستعرض هذه المقالة التوجهات النقدية لدراسات المواطنة، ونظرية التراكم عن طريق سلب الملكية
(accumulation by dispossession)،
لتبيّن كيفية تجسيد المواطنة الكولونيالية الاستيطانية من خلال التراكم عبر انتزاع الأراضي والموارد بالقوة والعنف. وتناقش المقالة كيف أنّ المواطنة الكولونيالية الاستيطانية ترسّخ القهر البنيوي، ولكنها أيضا كانت، وما زالت، أداة يستعملها السكان الأصليون للنضال، ولتحدي بنية الدولة الاستعمارية. وعليه، تبحث المقالة في إعادة صياغة حدود المواطنة من خلال وكالة السكان الأصليين وفعاليتهم وصمودهم. وتعمل المقالة على ذلك من خلال التركيز على حالة المواطنين الفلسطينيين في إسرائيل، مشددة على حالة مهجري الداخل – الفلسطينيين، الذين حصلوا على الجنسية الإسرائيلية بعد تهجيرهم من قراهم ومدنهم الأصلية، ومنعهم من العودة إليها. أختتم المقالة بتأكيد التناقض البنيوي للمواطنة في السياقات الكولونيالية الاستيطانية: فمن ناحية، فإنّها تنظم بعض الحقوق وتضمنها، ولكنها في الوقت ذاته، توقع السكان الأصليين في شرك بنيوي تكون فيه مراكمة المواطنين الكولونيالين الاستيطانيين- الإسرائيليين اليهود في الحالة الفلسطينية- للأملاك والسيادة مراكمة انتزاعية على حساب السكان الفلسطينيين الأصلانيين، وفقدانهم لحقوقهم المادية، كما وتؤسس لنزع المزيد من الحقوق الجماعية وحقوق أخرى.

The present research is an attempt to study the mystery and misconceptions about ‘chua’s of shah daula peer”. The article reviewed previous literature reported doubt and suspicions regarding artificial deformation of children’s heads to produce Microcephalus children, and also those that rejected artificially produced microcephalus children. Still, many others reported begging as well. But none of them provided any evidence to support artificial microcephaly. The present research revealed that misconceptions prevailing in the society are the root cause of the miserable condition of microcephalic children. People think of these children as source of prayers who can fulfill their wishes or can punish them (baddoa). So, by giving them money either in sympathy, for prayers or to evade baddoa, they unfortunately make them beggars. In other words, the money they give these children to buy fortune for themselves brings bad luck for these children because it puts them in a risk and increases the chances to be manipulated and exploited by beggars. They are poor as being micro-cephalic but they cannot fulfill any one’s wish or cannot give them punishment (bud doa). Instead, due to these misconceptions their own life becomes miserable. The more you give them money, the more pathetic and miserable you are going to make their life and strengthening and promoting child abuse. Baggers mafia may use them for money making and will not hesitate to violate any human rights for making money. There is a misconception that Darbar intezamiya used these children for begging but they negated it strictly. After investigating the issue carefully, the study offers some recommendations to be followed.

While the contemporary world has been heralded as being “post-racial”, we can look all-around to see evidence that this assertion is not only flawed but false. Religion is generally blamed as the key culprit for the escalating conflicts igniting the world over which threatens peace. Yet, rarely is secularism and the void created in its midst carefully analyzed in this context. The historical roots of this problem are more remote than postmodernism and modernism. However, secularism has fractured the way that human identity has been understood throughout time which eclipses the integral relationship between human diversity and religious pluralism.

The paper presents a brief overview of the situation in which ethnology and anthropology was in Bosnia and Herzegovina, from its constitution to the contemporary period, and during various socio-economic systems and cultural frameworks. Some indications on how this discipline may develop further are also given. Previous research in this area mostly comes from the pen of authors that came from “developed” countries, as well as domestic authors who have been educated and specialized at the local universities. Their focus is largely based on issues related to war conflicts and post-war social reality. However, before the beginning of the war in 1992, the Department of Ethnology at the National Museum in Sarajevo directed its attention more to the traditional culture of certain “ethnographic micro-regions”. Due to the connection with museum but not with academic institutions, the ethnology in Bosnia and Herzegovina did not experience the anthropological transformation that affected Serbia, Croatia and Slovenia during the seventies of the last century. Several attempts to establish it at universities were not successful. It is a big question how this discipline will develop further. Yet its further shaping has the potential to examine past and present cultural and social processes in Bosnia and Herzegovina. In that manner, one gets an insight into how the complexity of this area can be an incentive hereafter to some future research and developments.

There is no recorded information on the contemporary understanding of the Naath 1 cosmology, and in particular, the study of the stars, as passed down from generation to generation throughout the centuries and millennia. Before any records were written, sources suggest that the group that came to be known as 'Nilotic' migrated from the Great Lakes region, near the source of River Nile and these blacks were the ancestors of the Naath people. Naath are known for studying stars and mapping them, just like any other ancient people in Africa.

This study introduces the oldest photographs of Seoul's ruins, which have been recycled for more than a century in a wide variety of print sources, such as travelogues, postcards, museum catalogs, and guidebooks. Regardless of the medium, the aesthetic, disciplinary, and cultural biases practiced by the first generation of globe-trotters, diplomats, and commercial photographers to arrive in the Korean peninsula resulted in the mass distribution of the most "picturesque" monuments, such as Buddhist art and architecture, palaces, and fortress gates targeting the "tourist gaze." By analyzing a select number of stock images of architectural landscapes, which have served as the "scenic" backdrop for framing "native types," currently part of museum collections and photographic archives, the article will illustrate how such exoticized and romanticized visions of the conquered "Hermit Kingdom" trapped in time and space have continued to impact the trajectory of heritage management policies and the hierarchical ranking system of national treasures and famous places in postwar South Korea.

In the nineteenth century, sociologists boldly predicted the death of religion. Max Weber (1904/5, 1918-19, 1968) pointed to the growing rationalization of many fields of human enterprise and the corresponding decline of magical thinking and religion. At about the same time, Georg Simmel was conducting research on different realms of modern life. Simmel (1900, 1903, 1950, 1971) who was well aware of religion's sway over various facets of communal life, drew attention to the intellectualization of modern urban society. He estimated that religion would continue to be felt in all social relations, but business transactions, politics, family life, fashion, and music was becoming more calculated. Furthermore, Simmel averred that religion itself would be transformed by these same developments, as it too would become yet another commodity that is consumed by human beings. Emile Durkheim (1912) also underscored the importance of religious beliefs and practices as catalysts of social solidarity throughout the course of human existence. In his study on totemism in various cultures, Durkheim unveiled the common denominators between religious and scientific thinking. Analyzing the organizational complexities of Australian aboriginal society, he explained how tribes divide and subdivide into exogamous moieties, classes, and clans. Each of these cohorts is associated with different species on the totem, in a system that incorporates all natural phenomena and reflects the particular society's classifications of identity and belonging. This process demonstrates how people form groups and classify all the surrounding elements within the shared framework of the clan. As such, totemism is not only a way of thinking about culture, but a system that enables tribe members to define their actions, express their feelings, and organize life events around codes that distinguish between the sacred or profanethe orderly and disorderly. Put differently, totems are the symbolic representations of a much greater forcethe mana: the way society portrays itself to its members. In light of the above, the mana is always concomitantly external and internal to the worshiper. Alternatively, Durkheim (1912) argued that when a society develops and variegates from a technological standpoint, the nature of magic and religion also change. In fact, this process of differentiation, according to Durkheim, is the main feature of what we call modernity. Due to the fragmentation of communal conscience and activities, the spheres that society usually considered to be sacred realities are increasingly subject to the individual's own volition and thus separated from mundane activities (1912). He believed that solidarity will eventually be reconstituted, but this process will not necessarily be underpinned by religious or magical frameworks and practices.

Esta tese é uma etnografia sobre o templo da deusa hindu Kali de Blairmont, localizado
na parte ocidental da região de Berbice, Guiana. Definido por seus membros e frequentadores enquanto um espaço religioso, sagrado e puro, Blairmont é um local no
qual as pessoas buscam o tratamento, a cura e a resolução de problemas de diversas
ordens por meio da devoção às divindades. O objetivo central da tese é descrever as
experiências, as transações e os encontros dos(as) devotos(as) de Kali com várias
entidades, explorando as relações criadas, mantidas e/ou interrompidas com deuses,
deusas, espíritos e outras pessoas que por lá comparecem. Os capítulos tratam de uma
série de casos nos quais certas relações entre humanos e não-humanos têm lugar,
investigando não só como categorias como 'religião' ganham sentido em um 'contexto
específico', mas também como, ao lidarem com certas entidades, e ao fazerem certas
coisas, os(as) devotos(as) de Kali criam e recriam relações que são geradas por
concepções de devoção, pureza, cura, correção, manifestação e afetação.

The author maintained that the construction of the category "folk" was born out of super-ordinate's essentialist gaze that de-sign-ates otherness in the form of a discipline, “Folklore”. The dichotomous divisions between folk -- non-folk, tribe -- non-tribe, civil-savage, sastriya--loukika typically reflect the colonial pedagogy that constitute otherness by deploying different exonyms to peripheral other ignoring the ethno/endonyms as used by a community from their subject-position. These divisions between dominant centre and dominated periphery gave birth to some surrogated subjects like "Folklore" or "Anthropology" in contrast to the white men's epistemological fields like History, Sociology or Physiology. These subjects subjectify as well as objectify dominated and peripheral "other" in the way of surrogating the “scientific” construction of "human beings".

The problem is with the imaginative boundary between these two. One must keep in mind, from the standpoint of enlightened science, that the limit or boundary of different epistemological fields needs to be enumerated or well defined, i.e., in this case, the binaries like Folk language/language, folk-art/non-folk-art, Folksong/Classical song, Folk drama/theatre must be distinguished according to the existing enlightened “scientific” logic. However the construction of such boundary, diachronically, is not always transparent, but rather fuzzy; and on the other hand it reflects a tension of maintaining the boundary.

The author showed the nature of linguistic imperialism as evident in the terms like “dialect”, “folk-language” or “standard language”. The author also showed the constitution of Folklore and Anthropology as colonially derived disciplines that surrogate white men’s History and Sociology. The author illustrated the fuzziness of such boundaries that reveal the nature of subsumption through subjectification (birth of a discipline), objectification (a group of people are treated/categorized and analyzed as a stable object) as well as subjection (others’ bodies are under the control of the centre).

Among the archaic cosmologic and cosmogonic concepts of cultures worldwide and across time the metaphor of the world as a giant living entity is significant. People cultures considered the universe to be e.g. an animal, a giant human, or an egg. The anatomy of certain creatures, in particular of the human being, served as an excellent model for the world’s spatial construction, time-factored changes and cycles of reproduction. The giant cosmic living being showed a form of metabolism, respiration, and reproduction, appearing e.g. as wind currents, water cycle, seasons, tides, lifecycles of plants, animal, and humans, linked to celestial phenomena. People especially considered heaven and earth to act like the human reproductive organs and identified the cosmos with a giant womb. Moreover, the cosmogonic first and essential dichotomy, which causes the world’s diversities, was compared with a kind of primordial sacrifice of a giant cosmic living entity. People regarded the landscape, a cave, a dwelling, a cultic building, or a settlement as an embodiment of the cosmic living entity in miniature, reflecting the characteristics of the macrocosmic being. This study gives an overview of ideas considering the world as a living entity, with respect to cultures through the ages. Concepts of iatromancy are included. The methodology uses approaches of comparative mythology, studies of religions, archaeology, anatomy, medicine, and social anthropology.

Purpose – The purpose of this paper is to trace the way in which a popular ritual became one of Vietnam’s
most important festivals elevated as a celebration of national heroism and chart its gradual transformation
in modern society.
Design/methodology/approach – This research focuses on the combination of a fertility rite and
narratives of St Gióng based on nationalism or heroism created a special festival reflecting many traditional
cultural characteristics of Vietnam and the Việt people and the transformation of St Gióng from a
mythological to a national symbol of heroism in anti-invader history was recorded in texts.
Findings – The paper casts light on the mythologization and historicization of St Gióng in Vietnam’s
particular historical context by decoding the Gióng symbol as a core element of the folktales and myths about
St Gióng to understand the formation and development of St Gióng in the cultural history of Vietnam.
Research limitations/implications – The paper is not exploring the Gióng symbol within a larger cultural
context of nationalism and ethnosymbolic approach in a comparison of national symbolism and heroism.
Practical implications – The paper includes implications for advised scholars to conduct further
exploration of the symbol and myth of not only St Gióng in Vietnam but also Kubera in India and
Vaisravana in China to connect Kubera, Vaisravana, and St Gióng under the connection of literal myth
and a heroic symbol.
Social implications – The paper shows how processes of historicizing myth and mythologizing history are
important features of Vietnamese socio-historical research.
Originality/value – The paper shows how a fertility rite became a historical festival and the figure
of St Gióng became a symbol of patriotic heroism.
Keywords Gióng festival, National heroism, St Gióng historicization, St Gióng symbol

Critics of progress at the end of the last century tacitly espoused the hope that ‘progress’ was, above all, an idea. An idea with a dodgy history and dangerous consequences, to be sure. But an idea nonetheless, which, like all ideas, could be analytically dissected and problematised, intellectually criticised and politically denounced. As far as the idea was concerned, their critiques did what they were supposed to: they made present that the idea of progress was irrevocably entangled with the history of capitalism, colonialism, and extractivism, and as such intellectually complicit in the devastating consequences they brought about for peoples, critters, and environments around the world, and especially outside the North. But no amount of criticism is enough to bring to a standstill what had always been more than ideal. ‘Progress’, it turns out, might well have the character of a quicksand, suffusing the very modern mode of evaluation from which the values of global development, infinite growth, scientific advance, technological innovation, salvage accumulation, and ethical betterment are derived. And it is one which simultaneously infuses and animates well-meaning dreams of cosmopolitan redemption, stories of innocence and reconciliation, and proposals for new contractual obligations: what we call ‘progressive’ politics. Rather than an idea, ‘progress’ is more akin to a world-ploughing machine that has rendered the ground for collective living and flourishing too loose and granular to provide any further sustenance.

Boundaries are a complex topic, with different categories being distinguishable depending on the language and with a number of terms often used interchangeably. This discussion paper offers an overview on definitions and introduces different types of boundaries such as geographic, political and social. Drawing on disciplines as varied as border studies, international relations, post-/decolonial thought, and on examples from anthropological fieldwork, insights can be derived for archaeological approaches. In this context, the role of boundaries in the dynamic construction of ethnic identities is highlighted. A discussion of ancient Egyptian terms and concepts of political boundaries underlines the comparative potential of studies in premodern political thought and lived experience.

Written for non-experts, this volume introduces the mechanisms that underlie reticulate evolution. Chapters are either accompanied with glossaries that explain new terminology or timelines that position pioneering scholars and their major discoveries in their historical contexts. The contributing authors outline the history and original context of discovery of symbiosis, symbiogenesis, lateral gene transfer, hybridization or divergence with gene flow and infectious heredity. By applying key insights from the areas of molecular (phylo)genetics, microbiology, virology, ecology, systematics, immunology, epidemiology and computational science, they demonstrate how reticulate evolution impacts successful survival, fitness and speciation.
Reticulate evolution brings forth a challenge to the standard Neo-Darwinian framework, which defines life as the outcome of bifurcation and ramification patterns brought forth by the vertical mechanism of natural selection. Reticulate evolution puts forward a pattern in the tree of life that is characterized by horizontal mergings and lineage crossings induced by symbiosis, symbiogenesis, lateral gene transfer, hybridization or divergence with gene flow and infective heredity, making the “tree of life” look more like a “web of life.” On an epistemological level, the various means by which hereditary material can be transferred horizontally challenges our classic notions of units and levels of evolution, fitness, modes of transmission, linearity, communities and biological individuality.
The case studies presented examine topics including the origin of the eukaryotic cell and its organelles through symbiogenesis; the origin of algae through primary and secondary symbiosis and dinoflagellates through tertiary symbiosis; the superorganism and holobiont as units of evolution; how endosymbiosis induces speciation in multicellular life forms; transferrable and non-transferrable plasmids and how they symbiotically interact with their host; the means by which pro- and eukaryotic organisms transfer genes laterally (bacterial transformation, transduction and conjugation as well as transposons and other mobile genetic elements); hybridization and divergence with gene flow in sexually-reproducing individuals; current (human) microbiome and viriome studies that impact our knowledge concerning the evolution of organismal health and acquired immunity; and how symbiosis and symbiogenesis can be modelled in computational evolution.

Contributors
Amanda N. Brothers,  André F. P. Carvalho,  António Manso,  Caetano Souto-Maior,    Douglas Zook,  Élio Sucena,  Francisco Carrapiço,  Francisco Dionisio,  Jennafer A. P. Hamlin,  João Alves Gama,  Laura S. Weyrich,  Luís Correia,    Michael L. Arnold,  Nathalie Gontier,  Noland H. Martin,  Sunni J. Taylor,  Vitor G. Faria,  William C. Summers

More info: https://www.springer.com/us/book/9783319163444#aboutBook

You can read the intro here: https://www.academia.edu/14079107/Reticulate_evolution_everywhere

This paper mainly concentrates on the (a) genesis of Folklore as a colonial subject, where subjectification of a discipline as well as subjection (in Foucauldian sense of the term) of an exonymous group called “folk” has taken place; (b) non-tenable distinction between folk-drama and classical theater that otherwise reflects the power-relation; (c) examination of the oral-written distinction in course of distinguishing between folk and non-folk.

As (a) was elaborated in Bandyopadhyay (1995, 1999), the logistics of the hypothesis will be briefly discussed in the section-1, reiterating only the main arguments; Bandyopadhyay (1995, 1999, 2000) showed the illegitimacy and mythical (in Bartheian sense of the term, which is “at a time true and unreal”) character of Folk language and folksong-classical song dichotomy. This is further elaborated here concentrating on the folk-drama and classical theater distinction on the basis of subsumption-hypothesis. Thus (b) will be elaborated in section -2. Section- 3 questions the literate-illiterate distinction to discuss (c); The construction of the category "folk" was born out of super-ordinate's gaze that de-sign-ates otherness in the form of a discipline. The dichotomous divisions between folk-non-folk, tribe-non-tribe, sastriya-loukika typically reflect the colonial pedagogy that constituted otherness by deploying different exonyms to peripheral other ignoring the ethno/endonyms as used by subalterns. In fact, these divisions between dominant centre and dominated periphery gave birth to some surrogated subjects like "Folklore" or "Anthropology" in contrast to the white men's epistemological fields like History, Sociology or Physiology. These subjects subjectify as well as objectify dominated and peripheral "other" in the way of surrogating "human beings". Reiterating the "logic" (!) of such dividing practices from Bandyopadhyay, 1995, literate-illiterate or oral-spoken dichotomy will be (re) examined by analyzing the epistemological discourse on such divisions.

The problem is with the imaginative boundary between this dichotomy. One must keep in mind, from the standpoint of enlightened science, that the limit or boundary of different epistemological fields needs to be enumerated or well defined, i.e., in this case, determination of folk drama and non-folk-drama must be determined according to the existing enlightened logic. However the construction of such boundary, diachronically, is not always transparent, but rather fuzzy; and on the other hand it reflects a tension (this tension will be revealed in section-3) of maintaining the boundary, though it cannot eliminate the fuzziness of boundaries.

A mi d s t a l l t h eh u ea n dc r yc o n c e r n i n gt h eg l o b a l a c h i e v e me n t sa n dp e r f o r ma n c e so f I n d i ai n r e c e n t y e a r s , wh a t c o n t i n u e st op r e v a i l i si t su n d i s p u t e di d e n t i t ya sl a n do f c o n t r a d i c t i o n s. Wh e r es o c i e t yi d o l i z e sf e ma l ed e i t i e s ; o nt h eo t h e r h a n dt h es a mes o c i e t yd e me a n st h ev e r y e x i s t e n c eo f i t so t h e r h a l f. Wh i l ev a r i o u si n d e x e s , b a r g r a p h s , e d i t o r i a l s , r e p o r t sr e g a r d i n g mo d e r nI n d i ama yg a l v a n i z et h ewo r l d , b u t t h eh a r s hr e a l i t yr e ma i n su n s p o k e na b o u t. T h e r ewa s i n c r e a s e dr a t eo f u r b a n i z a t i o nf r o m 2 7. 8 1 %i n2 0 0 1t o3 1. 1 6 %i n2 0 1 1. A c c o r d i n gt ot h e" 2 0 0 7 R e v i s i o no f wo r l dU r b a n i z a t i o np r o s p e c t s " b yU N, I n d i awo u l dc o n t i n u et oh a v el a r g e s t r u r a l p o p u l a t i o ni nwo r l dt i l l 2 0 5 0. S p e a k i n gd e mo g r a p h i c a l l y , o u t o f 1. 3 4b i l l i o n ; 6 8. 8 4%o f I n d i a n P o p u l a t i o nr e s i d e si nv i l l a g e s&r u r a l a r e a s. T h e r ea r e6 , 4 0 , 8 6 7V i l l a g e s. I t a l l c o me sd o wnt o t h ec h a l l e n g e so f b e i n gawo ma na n ds u r v i v i n gi nv i l l a g e s, a n ds t r i v i n gb e t we e nt h e s et woe n d s , l i e st h e–R U R A LWO ME No f I n d i a. T h i sa r t i c l ei sah u mb l ee n d e a v o r t op u t t h es p o t l i g h t o n s c e n a r i oo f g o o do f 5 6. 3 0mi l l i o n– Y e s , t h eR u r a l I n d i a nWo ma n. I nr e c e n t y e a r s , a b o u t o f 3 7. 6 %o f ma l e sf r o m r u r a l a r e a sh a v emi g r a t e dt ou r b a nl o c a t i o n s. t h e r e b y , a d d i n gt oc o mp l e x i t i e s i nt h es t r u g g l e so f r u r a l f e ma l e s. T h e s ewo me na r et h eo n e swh oa r en o t i n v o l v e di nmi g r a t i o n t h e ms e l v e s , b u t wi v e s , mo t h e r s , d a u g h t e r swh o s ema l eme mb e r sh a v emi g r a t e dt ot o wn s , c i t i e s a r et h eo n e st od i r e c t l yg e t a f f e c t e db yi t. I t i sc o mmo np a t t e r no f c h a r a c t e r i z i n gmi g r a t i o no f me ni nI n d i at h a t t h e yl e a v et h e i r f a mi l i e si nt h ep l a c e so f o r i g i ni ns e a r c ho f b e t t e r e mp l o y me n t a n de d u c a t i o no p p o r t u n i t i e s. T h ema l emi g r a t i o np h e n o me n o nt y p i c a l l ye n t a i l se x p a n s i o no f ma t r i a r c h a l o r d e r o f s o c i a l e x i s t e n c ei nv i l l a g e s. I t wi l l l e a dt or e d e f i n i n gg e n d e r d i f f e r e n t i a t i n g r o l e s&r e s p o n s i b i l i t i e s. Ho we v e r , t h ed i s ma n t l i n gi ng e n d e r s e g r e g a t e dr o l e si np a r a l l e l i s m t o ma i n s t r e a mi n gr u r a l e c o n o myi ss t i l l ad r e a m. I nr e a l i t y , t h e s el e f t b e h i n df e ma l e sh a v emo r e c h a l l e n g e st of i g h t t h a np r i v i l e g e st oe n j o y.  I n c r e a s e dWo r kP r e s s u r e : F r e q u e n t r e mi t t a n c e sf r o m mi g r a n t me mb e r sa r en o t e n o u g ht or u nh o u s e h o l d si nr u r a l a r e a s , e s p e c i a l l yi np l a c e swh e r et h e r ei ss h o r t a g eo f wa t e r , e l e c t r i c i t ye t c. t h ewo me n f o l k sh a v et od e a l wi t hf i n a n c i a l &p h y s i c a l h a r d s h i p si nv a r i o u si n s t a n c e. T h e i r wo r k l o a d i n c r e a s e si no r d e r t oc o mp e n s a t ef o r t h e i r h u s b a n d ' sf a r m l a b o r. I ns u c hc i r c u ms t a n c e s , wo me nh a v et oa s s u met h er o l eo f s o l eb r e a d wi n n e r i na d d i t i o nt ot h e i r i n c r e a s e d

The so-called linguistic turn that dominated much of Western thought in the last decades of the twentieth century has lead many scholars to propose new methodologies for knowledge acquisition. As a result, embodiment has become prevalent topic. Likewise, many theologians have also explored how the body is a site of theological knowing.

This paper is the last in our trilogy on Twenty-First Century Historiography. It attempts to bring all our endeavours to their logical culmination and as such may be construed to be our apotheosis in this regard. The first paper proposed a basic approach for Historiography in the Twenty-first Century and laid out the basic objectives of Twenty-first Century Historiography. The second paper laid out the core principles of Twenty-first Century Historiography, and these were seen a necessary adjunct for the accomplishment of the objectives of Twenty-first Century Historiography as defined in the first paper. In this paper, we introduce Anthropological Historiography as an integral, though not core component of Twenty-first Century Historiography and lay down is basic tenets and objectives. We also delineate the role that we expect will be played by Anthropological Historiography in the attainment of long-term Anthropological goals and objectives, and in promoting human welfare and well-being in general. Anthropological Historiography, with its myriad and multiple interfaces with other sciences is also expected to play a major role in promoting a scientific temper among the laity and the general public and trigger shifts in individual and societal orientations in due course by countering popular perceptions on many issues that impact their daily lives and making outdated and popular paradigms and ideologies redundant. We expect that Anthropological Historiography will play a major role in marginalizing fringe movements besides leading to an enhanced understanding of various aspects of science, history and ethnology among the population and ushering in intellectual movements where such movements are long overdue, and very indirectly leading to a quantum increase in scientific endeavours. We also believe that Anthropological Historiography should be taught as a specialized sub-discipline chiefly targeted towards higher grade students, or students pursuing advanced courses, and should be pursued not by general historians, but by specialized Anthropological Historians. 2

In spite of these homogenizing impacts, some individuals would contend that globalization can likewise strengthen nearby societies. Numerous observers have conjectured that the homogenizing impact of globalization on national societies actually has a tendency to produce a response among indigenous people groups, which holds those whose societies are undermined to need to reaffirm their own nearby customs. Keeping these things in view, the present research was conducted in Swabi District. This research is about the development and the social change, brought about by the term ‘globalization’, in a village. An attempt has been made to put the viewpoint of the local people about the development and how they perceive different aspects of development and what brought development in this village. The data presented in this article were collected by using qualitative anthropological techniques.

This paper is an extension of an earlier paper titled QUANTUM PARTICLES, CONSCIOUSNESS, UNIFIED FIELD THEORY AND RELATIVITY. It addresses the conundrum relating to nature and consciousness. Mind and consciousness has been given scant attention in the hard science of physics and has been relegated to the soft science of psychology instead. This evidently stems from the problem that consciousness is not “hard”, tangible or quantifiable whereas physics deals with particles which can be seen when greatly magnified. Though consciousness is intangible we somehow know it is real; we all simply know we have consciousness. Consciousness may possibly pervade the whole universe, possibly forming links with other conscious beings, that is, there is an entanglement of consciousness, which may explain why human beings are so similar in their psychological or mental make-up and closely connected. A moot question is whether consciousness comprises of invisible particles which are similar to, for ex...

ARE THE CATEGORIES "man" and "woman" so obviously clear that they need no further explanation? Legislators throughout the nation in 1996 were trying to prevent the recognition of "gay marriage" contracted in other states obviously thought so. They introduced legislation that would grant official recognition only to marriages between "a man and a woman." This is an article from 1996 that was written to critique this kind of reasoning. The political message of the article is now outdated, because same-sex marriage is now legal throughout the United States, but the basic critique of binary gender classification remains a live issue today.

This article traces different types of tourism that developed in a municipality on the west coast of Norway and how these types of tourism interact with the local community. For the local community tourism represents both an opportunity, and a source of conflict. The paper shows how structures in the tourist sector changed over time and how two kinds of tourism developed -round-trip, coach based tourism in the main village, wintersports and biking in the mountains. While coach tourists hardly cause a problem for the local population, their short stay in the village at the same time makes it difficult for the local farmers to exploit the historical and cultural resources they possess. While the mountain area used to have mostly Norwegian winter tourists, over the last decade the cultural history of the railway has been used effectively to attract tourists also in summer. This traffic is the source of conflict between actors in the mountain area and the municipality in the main village, a conflict about reindeer hunting and, at the same time, a conflict about diverging identities and control over the area.