Anthropology

Scholars of all disciplines are invited to contribute papers that engage with – but are not limited to – the following topics:

An integration of philology, history, and the scientific approaches to religion (tribute to Walter Burkert):

• Contribution of philology to understanding of religious phenomena (classical philology, Biblical studies, Oriental Studies);
• Language as a source of data for the study of religion;
• "From biological programs to semantic chains": ways of explaining or understanding myths and rituals (historical, anthropological and cognitive perspectives);
• Anthropology of sacrifice (texts, images and theories);
• Anthropology of mysticism and mystery cults;
• Religion and power: rituals of submission, movements of disobedience;
• Relationship between religion and morality in cultural evolution from antiquity to the present day;
• Nomothetic/idiographic controversy and the academic study of religion;
• Quality and quantity in the methodology of scientific studies of religion.

The cognitive study of religion, evolutionary psychology, and sociobiology; new tracks in the landscape:

• Understanding in the cognitive study of religions: the researcher's mind vs religious representations;
• A body in the field: sensorimotor experience as a hermeneutical tool in anthropological research;
• Understanding and explaining the human propensity to sacrifice one's life for genetic strangers;
• Cognitive studies of religion and the problem of reductionism;
• Religion and the theory of the levels of integration (strata ontologies, religion as emergent quality);
• Cybernetics and system theory as integrative paradigm for the studies of religion.

The fall of the Muslim civilization resulted from the rejection of reason. The rejection of reason was a result of the characterization of the use of reason to know revelation as kufr. The rejection of reason became explicit in the shutting of the gates to ijtihad and was reinforced by al-Ghazali’s attack on philosophers. The rejection of reason found political expression in the repression of the rationalists by Musa al-Hadi in 786. The slaughter of five-thousand philosophers was an event analogous to the Reign of Terror of the Jacobins, under Maximilien Robespierre during the French Revolution. Sixteen thousand followers of “tradition” were beheaded at the guillotine with the emergence of the Age of Reason, touted by the European Enlightenment, a millennium afterwards. In Islam, the rejection of reason made it harder to understand and follow revelation. The perception that “all knowledge is in the Quran” did not help matters. This was an example of perfunctory thought. For it automatically withheld the designation of “knowledge” from all knowledge not in the Quran. This perception was based on a problematic understanding of epistemology or what constitutes knowledge. It was a reflection of hubris. In response to the bewilderment caused the prohibition of the use of reason, exegetes alleged that revelation features “ambiguous” passages. The rejection of reason made it hard to know and follow revelation. It also made it hard to understand key terms as “mutashabihat,” “hikma,” and “hawa.” As a result, Muslims turned to tradition, which replaced reason for the purpose of explaining revelation. But to “explain” revelation, tradition had to be elevated to an “equal” of revelation and subsequently even “above” revelation.
For the expectation that it would “explain” revelation placed tradition in the position of a “judge” of revelation. The elevation of tradition above revelation reversed the relation of revelation and tradition. The word of God was subordinated to the words of persons. The reversal of the relationship between revelation and tradition facilitated the adoption of the teaching of abrogation. The abrogation of the peace verses by the ayah as-sayf transformed Islam into “political Islam.” The abrogation of revelation by tradition transformed Islam into “traditional Islam.” The application of the teaching of abrogation warped penal law. The abrogation of revelation by tradition subjugated revelation to tradition. Hence, the process that led to this requires attention. It is necessary to restore revelation to its pre-eminence in relation to tradition, to rehabilitate reason, and to ensure that all laws are in agreement with revelation rather than based on inclination. (4 pages)

In this chapter we consider the afterlife of the remains of unidentified migrants who have died while attempting to cross the Mediterranean from Albania and North Africa to Italy. Drawing on insights from long-term, multi-sited field research, we outline paths taken by human remains and consider their multiple agencies and distributed personhood through the relational modalities with which they are symbolically and materially engaged at different scales of significance. The rising number of migrant deaths related to international crossings worldwide, especially in the Mediterranean, has stimulated a large body of scholarship, which generally

Architectural practices constitute an appropriate field for the application of combined technological and social perspectives into the study of human action. Domestic buildings, rather than being examined as spatial and organisational products containing other materials and activities, can also be viewed as technological and cultural products or 'artifacts'. Stemming from this, the analysis of house construction may contribute to the understanding of certain choices, technological criteria, as well as the constellations of knowledge surrounding the whole process. This paper introduces the study of the domestic architectural remains of Neolithic northern Greece by focusing on the construction practices in their wider social context. Selected case studies will be presented in order a) to reconstruct the different stages and ramifications of the building process, and b) to demarcate the multi-faceted aspects that influence the nature and degree of homogeneity or diversity in the architectural record. The former issue refers to the segmentation of certain sequences of activities (from the ways of processing building materials to the ways in which they are finally transformed) in time and space. The latter issue will address the determining or 'suggestive' role that specific variables play in the shaping of human built environments. These include external broad limiting factors, such as physical environments and locally available materials (with their potentials and limitations), as well as social conceptions and constraints. Moreover, attention will be drawn to the role of tradition and social agency in house construction, as well as to the socialities involved.

RESUMO: O artigo apresenta resultados de pesquisas relacionadas especificamente às atividades corais a capella desenvolvidas e/ou patrocinadas pela Sociedade de Cultura Artística Brasílio Itiberê (SCABI), desde a sua criação, em Curitiba, Paraná, em 1944 até meados década de 1960, período em que a entidade realizou cerca de 30 apresentações com grupos vocais nacionais e internacionais. Dos conjuntos nacionais, investigou-se, em particular, da Associação Orfeônica de Curitiba, cuja regência coube ao maestro Luiz Eulógio Zilli (1907-1990); dos conjuntos internacionais pesquisou-se a vinda de Os meninos cantores de Viena (Die Wiener Saengerknaben), em 1949 e 1961.
Palavras-chave: Sociedade de Cultura Artística Brasílio Itiberê (SCABI); coral a capella; atividades musicais no Estado do Paraná do século XX.
ABSTRACT: The article presents results of a research specifically related to the choral activities a capella developed and/or sponsored by the Sociedade de Cultura Artística Brasílio Itiberê (SCABI), in Curitiba, Parana, Brazil. The research covers SCABI activities since its creation, in 1944 until mid 1960s. During this period SCABI featured about 30 presentations with national and international vocal groups. Among the national sets, the research focused particularly on the Associação Orfeônica de Curitiba, under regency of the conductor Luiz Eulógio Zilli (1907-1990); among the international sets the studies concentrated on the visits of the Viena Boys Singers (Die Wiener Saengerknaben), in 1949 and 1961
Keywords: Socidade de Cultura Artística Brasílio Itiberê (SCABI); choral a capella; musical activities in the State of the Paraná of century XX.

This article discusses structural transformations in small-scale fisheries in a New Zealand community. Expressions of fishing practice and the people who pursue these practices are subject to three different management regimes—Commercial, Recreational and Customary Regulations—each of which is rooted in a particular model of ownership. The community is simultaneously subject to globalization as represented by the local fish processing plant, a burgeoning tourist market, and the Quota Management Regime. These factors intertwine in complex ways to threaten community cohesion; yet, fishers, irrespective of category, express sentiments indicating an emergent level of solidarity based on a shared productive activity and a common distaste for various elements of globalization.

One month after Glen told me that he had terminal cancer, I was sitting with him at his dining table in Pasadena, California, discussing an autobiography that he intended as his final book. Glen asked me, "What should I include in my autobiography?" I insisted that he finally write about race. I knew that the topic was important for him as one of the central concepts influencing the connection he made between the way of Jesus and justice within his overall project in theological ethics. Throughout his long and fruitful career that included active participation in the Civil Rights Movement, advocating for human rights, opposition to the death penalty, opposition to torture, advocacy for Palestinians, for the environment, and for just peacemaking, one could hear an underdeveloped response to racism. But it was subtle, and awkward. He wanted to talk about it to improve his understanding. I was sure that he should finally do so in his autobiography. Glen had stories. During the Civil Rights Movement he was an activist, partnering with other activists who struggled for an end to Jim Crow segregation. His family was involved in that work as well, in a collective advocacy for a better society and in opposition to practices of authoritarianism and domination that target society's most vulnerable. Glen's activism stemmed from his formative childhood years in a Christian family that valued integrity and fairness and paid attention to social issues.

Modern theories of the evolution of human cooperation focus mainly on altruism. In contrast, we propose that humans’ species-unique forms of cooperation—as well as their species-unique forms of cognition, communication, and social life—all derive from mutualistic collaboration (with social selection against cheaters). In a first step,
humans became obligate collaborative foragers such that individuals were interdependent with one another and so had a direct interest in the well-being of their partners. In this context, they evolved new skills and motivations for collaboration not possessed by other great apes (joint intentionality), and they helped their potential partners (and avoided cheaters). In a second step, these new collaborative skills and motivations were scaled up to group life in general, as modern humans faced competition from other groups. As part of this new group-mindedness, they
created cultural conventions, norms, and institutions (all characterized by collective intentionality), with knowledge of a specific set of these marking individuals as members of a particular cultural group. Human cognition and sociality thus became ever more collaborative and altruistic as human individuals became ever more interdependent.

To cite:
Wilkins, A. 2017. Rescaling the local: Multi-academy trusts, private monopoly and statecraft in England. Journal of Educational Administration and History, 49 (2), 171-185

For the past six years successive UK governments in England have introduced reforms intended to usher in less aggregated, top-down, bureaucratically overloaded models of service delivery as well as secure conditions for greater school autonomy.  Yet the ‘hollowing out’ of local government has not resulted in less bureaucracy on the ground or less regulation from above, nor has it diminished hierarchy as an organising principle of education governance.  In some cases, monopolies and monopolistic practices dominated by powerful bureaucracies and professional groups persist, albeit realised through the involvement of new actors and organisations from business and philanthropy.  In this paper I adopt a governmentality perspective to explore the political significance of large multi-academy trusts (MATs) – private sponsors contracted by central government to run publicly funded schools – to the generation of new scalar hierarchies and accountability infrastructures that assist in bringing the gaze of government to bear upon the actions of schools that are otherwise less visible under local government management.  On this account, it is argued, MATs are integral to statecraft and the invention and assemblage of particular apparatuses for intervening upon specific organisations, spaces and peoples.

Last year, at this conference, I discussed how distinctions between nature and culture, and humans and animals, can arise from the technical processes of food production (see "Food as an object of cultural technical study "). Drawing on the work of cultural techniques (e.g. Siegert 2015; Vismann 2013) and Levi-Strauss' The Raw and the Cooked (1970), I argued that the relationship between humans and food is primary to how the human understands itself and forms part of the ground of human ontological systems. I'd like to take this argument further today, to a system-level perspective of food production and beyond, to a posthuman future where food no longer resembles what we know it as today, and because of this, where the human as such arguably ceases to exist, as the ground upon which it has defined self and species is transcended. I'm responding both to fictional future food visions and aspirations towards technical solutions to our current food-related crises.

Préface d’Augustin Berque
Un siècle de banlieue japonaise apporte une réflexion inédite sur les processus d’urbanisation de l’une des sociétés de consommation les plus avancées de la planète, dans un pays dont la population doit, de surcroît, souvent faire face à des désastres naturels. De la fin du 19e  siècle aux temps présents en passant par la crise de Fukushima, l’histoire de la production de l’espace nippon retracée ici nous permet de saisir l’évolution du rapport des Japonais à l’urbain et à leur milieu.

Dans ce contexte, la formation du tissu urbain banlieusard qui entoure les villes, et notamment la capitale, est un phénomène particulièrement éloquent.
Au Japon, logements publics et sociaux n’allant pas de pair, il est essentiel de saisir les motivations d’une réflexion liée au logement populaire en banlieue. Quelles sont les conséquences foncières, sociales et culturelles de la transformation de l’espace imposée par les politiques planificatrices de la seconde moitié du 20e siècle? Un siècle de banlieue japonaise présente les premières initiatives externalisées dans le domaine du logement, les influences occidentales et les prises de position qui ont donné naissance au processus de création de la banlieue japonaise, ainsi que les grands mouvements d’idées sous-jacents.

Afin d’illustrer les résultats concrets de ces phénomènes, l’auteure examine en profondeur la situation des cités de loge-ments publics japonaises, qui exprime certes la mise en œuvre de la modernité dans l’aménagement spatial, mais entraîne également des réalités socioculturelles difficiles. De la naissance du noyau urbain de Tôkyô aux emprunts à l’Amérique de l’après-guerre, de la vague du bunka à l’apogée de Kôdan (l’organisme public du logement), en passant par l’évolution inexorable d’un village où les traditions disparaissent progressivement, Cécile Asanuma-Brice nous présente la poétique et la politique de l’urbain nippon. Elle nous invite de manière spéculaire à nous interroger sur la production de l’espace urbain occidental.

Table des matières
Remerciements | 11

Préface d’Augustin Berque | 13

Introduction / Au paroxysme de
la société de consommation | 15

PARTIE I / NAISSANCE DE VILLE ET STRUCTURATION DE L’ALENTOUR

De la naissance d’Edo à la formation d’une culture d’habiter propre à la périphérie urbaine | 25

Chapitre 1 / Une organisation urbaine au rythme des plateaux | 27
Chapitre 2 / Le rôle des transports dans l’étalement urbain de Tôkyô | 53
Chapitre 3 / L’ère du Bunka 文化 | 71

PARTIE II / FORMATION D’UN SYSTÈME DE LOGEMENT PUBLIC  ET TRANSFORMATION DU MODE DE VIE EN PÉRIPHÉRIE

Naissance d’une préoccupation publique sur la question du logement social
au Japon | 85

Chapitre 1 / L’émergence de la question du logement ouvrier | 87
Chapitre 2 / Du logement d’entreprise à la ville d’entreprise Shatakugai 社宅街 | 95
Chapitre 3 / Lorsque le logement devient une préoccupation publique | 111

PARTIE III / QUAND LA BANLIEUE PERD SON LIEU

Aux prémices de la métamorphose banlieusarde | 129

Chapitre 1 / L’après-guerre 1945-1955 : mise en place des organismes de production et de gestion des logements pu-blics et évolution du cadre juridique | 131
Chapitre 2 / De la modernité | 143
Chapitre 3 / Les influences américaines | 149

PARTIE IV / L’ORGANISME PUBLIC DU LOGEMENT (KÔDAN JÛTAKU)

Naissance et décadence | 157

Chapitre 1 / 1955, début de la période de haute croissance | 159
Chapitre 2 / À nouvelle forme d’urba-nisme, communautés nouvelles | 167
Chapitre 3 / Les années 1980 : kôdan, apogée et déclin | 179

PARTIE V / VAGABONDAGE PÉRIURBAIN, DU TERRITOIRE
À LA CHOSE CONSTRUITE

Chapitre 1 / La formation de la banlieue fasuto-fûdo (ファスト風土 ) | 195
Chapitre 2 /  L’inadaptation de la ville-objet de consommation au territoire: le séisme de 2011 | 205

Conclusion / Du local au global, quand la domination de l’appareil  organisationnel détruit ceux pour qui il a été mis en place | 215

Annexe / Si la banlieue nous était contée… par ses habitants | 221
Bibliographie | 227
Glossaire | 243
Index des lieux | 247
Sources iconographiques | 249
Crédits | 253

Social scientists commonly know that time is a social construct and a tool for governing by those holding power. Yet, how exactly is time used for governing? This article examines how timescape (embodiment of approaches to time) works in practice as a tool of power by considering multiple networks of time that manifest in al-Batuf/Beit Netofa Valley planning policy. This valley's agriculture, mostly owned by Palestinian-Arab citizens of Israel, is considered by ecologists and officials a unique traditional agriculture landscape and wetland habitat that has become scarce in Israel due to its development and wetland drainage. Assembling separate modes of anthropological inquiry that attend to time as a technique, I show that knowledge, ethics, and time management are not separate spheres of governance but rather interwoven as one timescape tool of governing. Thus, the case of al-Batuf/Beit Netofa elucidates the ways in which time is used for governing in the context of an agricultural-environmental development policy and plan.

Bien que les chamanes de l'Altaï-Saïan soient réputés capables de se métamorphoser en animaux, on peine à trouver dans l’iconographie traditionnelle de la région des images donnant
à voir ce phénomène à l’oeuvre. Cet article examine pourquoi la métamorphose ne se laisse pas représenter. Loin de témoigner d’une sorte de relâchement cognitif, l’idée de métamorphose s’appuie sur des principes essentialistes rigoureux. Leur identification permet de discerner des
modèles de métamorphose typiques des contextes pragmatiques particuliers que sont mythes,
légendes sur des chamanes anciens, rituels de chasse, rituels chamaniques. Selon les scénarios, identité animale, identité humaine et identité individuelle, loin de se chasser l’une l’autre, se superposent dans des combinaisons originales.

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This article highlights the importance of sexuality in assisted conception cycles through a method of inquiry that focuses on the biomedical professionals of the clinics studied, as well as the protocols they offer. Gamete donations and their link to incest, the organization of sperm collection, and the characterization of sexual infertility, a poorly studied form of infertility, are successively examined here. This comparative approach helps to delineate how in India and France two relatively similar, normative models of kinship and shared biotechnological tools are entwined in different conceptions of corporeality and its associations with technology.