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  1. Marc Abélès (2008). Anthropology at the French National Assembly : The Semiotic Aspects of a Political Institution. In E. Neni K. Panourgia & George E. Marcus (eds.), Ethnographica Moralia: Experiments in Interpretive Anthropology. Fordham University Press.
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  2. Michael Adler (2005). Collaborative Knowledge : Carrying Forward Richard Ford's Legacy of Integrative Ethnoscience in the American Southwest. In Michelle Hegmon, B. Sunday Eiselt & Richard I. Ford (eds.), Engaged Anthropology: Research Essays on North American Archaeology, Ethnobotany, and Museology. University of Michigan, Museum of Anthropology.
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  3. José Antonio González Alcantud (2008). Sísifo y la Ciencia Social: Variaciones Críticas de la Antropología. Anthropos.
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  4. Bruce K. Alexander (1970). Anthropology Man the Hunter R. B. Lee I. De Vore. BioScience 20 (3):185-186.
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  5. Nicole Alice Sindzingre (1995). The Anthropology of Misfortune and Cognitive Science. Examples From the Ivory Coast Senufo. Science in Context 8 (3).
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  6. Catherine Allerton (2007). What Does It Mean to Be Alone? In Rita Astuti, Jonathan P. Parry & Charles Stafford (eds.), Questions of Anthropology. Berg.
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  7. David G. Anderson (2005). Why California? The Relevance of California Archaeology and Ethnography to Eastern Woodlands Prehistory. In Michelle Hegmon, B. Sunday Eiselt & Richard I. Ford (eds.), Engaged Anthropology: Research Essays on North American Archaeology, Ethnobotany, and Museology. University of Michigan, Museum of Anthropology.
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  8. Myrdene Anderson & Devika Chawla (2007). Exploring the Semiosic Tensions Between Autobiography, Biography, Ethnography, and Autoethnography. Semiotics:1-9.
    The Saami assert that "to move on is better than to stay put" (jot'tit lea buorit go orrot). The senior (in more ways than one) author, Myrdene Anderson, found as a Saami ethnographer that her life history resonated well with this Saami philosophy. In addition, Anderson had adopted from her own heritage the adage that "one can't hit a moving target". The Saami would also be comfortable with that formula. Together, one might minimally collapse and paraphrase both adages as: "a (...)
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  9. Kurt F. Anschuetz (2005). Landscapes as Memory : Archaeological History to Learn From and to Live By. In Michelle Hegmon, B. Sunday Eiselt & Richard I. Ford (eds.), Engaged Anthropology: Research Essays on North American Archaeology, Ethnobotany, and Museology. University of Michigan, Museum of Anthropology.
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  10. Eduardo P. Archetti (2006). How Many Centers and Peripheries in Anthropology? : A Critical View of France. In Gustavo Lins Ribeiro & Arturo Escobar (eds.), World Anthropologies: Disciplinary Transformations Within Systems of Power. Berg. 113--32.
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  11. Bernardo T. Arriza & Jeffrey H. Schwartz (1997). Beyond Death: The Chinchorro Mummies of Ancient Chile. History and Philosophy of the Life Sciences 19 (3).
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  12. Rita Astuti (2007). What Happens After Death? In Rita Astuti, Jonathan P. Parry & Charles Stafford (eds.), Questions of Anthropology. Berg.
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  13. Isabelle Balsamo (ed.) (2005). Imitation Et Anthropologie. Maison des Sciences de L'Homme.
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  14. Claudia Baracchi (2013). The Syntax of Life: Gregory Bateson and the “Platonic View”. Research in Phenomenology 43 (2):204-219.
    The essay follows the fil rouge of ancient Greek thinking in the work of Gregory Bateson, an unusually multi-faceted and energetically nomadic intellect in the landscape of twentieth-century hyper-specialized disciplines, whose eclectic research focused on the question of life and of human participation in a living world. Through the reverberation of Neoplatonic motifs and echoing pre-Socratic intuitions, Bateson reflects on the “pattern which connects”—the λόγος that says one and all things, and the interpenetration of one and all things, thus operating (...)
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  15. Debbora Battaglia (2007). Where Do We Find Our Monsters? In Jeanette Edwards, Penelope Harvey & Peter Wade (eds.), Anthropology and Science: Epistemologies in Practice. Berg.
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  16. Eeva Berglund (2007). Information Society Finnish-Style, or an Anthropological View of the Modern. In Jeanette Edwards, Penelope Harvey & Peter Wade (eds.), Anthropology and Science: Epistemologies in Practice. Berg.
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  17. Michel Bitbol (2011). The Quantum Structure of Knowledge. Axiomathes 21 (2):357-371.
    This paper analyzes how conflicts of perspective are resolved in the field of the human sciences. Examples of such conflicts are the duality between the actor and spectator standpoints, or the duality of participancy between a form of social life and a socio-anthropological study of it. This type of duality look irreducible, because the conflicting positions express incompatible interests. Yet, the claim of incommensurability is excessive. There exists a level of mental activity at which dialogue and resolution are possible. Reaching (...)
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  18. Maurice Bloch & Dan Sperber, Kinship and Evolved Psychological Dispositions.
    This article revisits the old controversy concerning the relation of the mother’s brother and sister’s son in patrilineal societies in the light both of anthropological criticisms of the very notion of kinship and of evolutionary and epidemiological approaches to culture. It argues that the ritualized patterns of behavior discussed by Radcliffe-Brown, Goody, and others are to be explained in terms of the interaction of a variety of factors, some local and historical, others pertaining to general human dispositions. In particular, an (...)
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  19. Vivian Bohl & Alan P. Fiske (2014-02). In and Out of Each Other's Bodies: Theory of Mind, Evolution, Truth, and the Nature of the Social. Maurice Bloch. Boulder, CO: Paradigm, 2012. 161 Pp. [REVIEW] American Ethnologist 41 (1):214-215.
  20. Erika Bourguignon (1973). Diversity and Homogeneity in World Societies. [New Haven, Conn.]Hraf Press.
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  21. Krzysztof Brzechczyn (2008). Polish Discussions on the Nature of Communism and Mechanisms of its Collapse: A Review Article. East European Politics and Societies 22 (4):828-855.
    The author, against the background of Communist Studies developed in Poland since World War I, reconstructs theoretical orientations that explained the communist system in that country. In this paper, the division of theoretical approaches into political, economic, and cultural ones is proposed. Each of them seeks factors responsible for nature, evolution, and final decline of the communist system in a different sphere of social life. An approach of the political type was Leszek Nowak’s theory of communism as a system of (...)
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  22. Douglas J. Buege (1996). The Ecologically Noble Savage Revisited. Environmental Ethics 18 (1):71-88.
    The stereotype of the “ecologically noble savage” is still prevalent in European-American discourses. I examine the empirical justifications offered for this stereotype, concluding that we lack sound empirical grounds for believing in “ecological nobility.” I argue that the stereotype should be abandoned because it has negative consequences for native peoples. Instead of accepting questionable stereotypes, philosophers and others should focus on the lives of particular peoples in order to understand their philosophies as well as the relationships that they maintain with (...)
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  23. Matilde Callari Galli (2005). Antropologia Senza Confini: Percorsi Della Contemporaneità. Sellerio.
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  24. Fenella Cannell (2007). How Does Ritual Matter? In Rita Astuti, Jonathan P. Parry & Charles Stafford (eds.), Questions of Anthropology. Berg.
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  25. Vincent Carraud (2006). Observações sobre a segunda antropologia: o pensamento como alienação. Kriterion 47 (114):303-320.
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  26. R. G. Collingwood (2005). The Philosophy of Enchantment: Studies in Folktale, Cultural Criticism, and Anthropology. Oxford University Press.
    This is the long-awaited publication of a set of writings by the British philosopher, historian, and archaeologist R.G. Collingwood (1889-1943) on critical, anthropological, and cultural themes only hinted at in his previously available work. At the core are six essays on folktale and magic in which Collingwood applies the principles of his philosophy of history to problems in the long-term evolution of human society and culture. The volume opens with three substantial introductory essays by the editors, authorities in their various (...)
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  27. Rory J. Conces (2007). Tarifa’s Exposition of the Kanun: Something for Sociologists and Philosophers Alike. Sociological Analysis 1:125-27.
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  28. Tony Crook (2007). Echolocation in Bolivip. In Jeanette Edwards, Penelope Harvey & Peter Wade (eds.), Anthropology and Science: Epistemologies in Practice. Berg. 43.
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  29. C. Dardy (1994). Are We Really Ourselves-Social-Anthropology of Municipal Services. Cahiers Internationaux de Sociologie 97:389-401.
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  30. Marisol de la Cadena (2006). The Production of Other Knowledges and its Tensions : From Andeanist Anthropology to Interculturalidad? In Gustavo Lins Ribeiro & Arturo Escobar (eds.), World Anthropologies: Disciplinary Transformations Within Systems of Power. Berg.
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  31. Micaela Di Leonardo (1998). Exotics at Home: Anthropologies, Others, American Modernity. University of Chicago Press.
    In this pathbreaking study, Micaela di Leonardo reveals the face of power within the mask of cultural difference. From the 1893 World's Fair to Body Shop advertisements, di Leonardo focuses on the intimate and shifting relations between popular portrayals of exotic Others and the practice of anthropology. In so doing, she casts new light on gender, race, and the public sphere in America's past and present. "An impressive work of scholarship that is mordantly witty, passionately argued, and takes no prisoners."--Lesley (...)
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  32. Andreas Dorschel (1995). Das anthropologische Argument in der praktischen Philosophie und die Logik des Vergleichs. Logos 2 (1):19-40.
    Arnold Gehlen's attempt to give anthropological grounds for morality stems from Kant's idea that being freed from the compulsion of instinct left human beings in need of compensation for the loss of the practical guidance which instinct had hitherto provided. Whereas Kant thought this compensation was to found only in reasoned morality, Gehlen would argue that morality provides recompense by becoming a quasi-instinct that functions without reflection and that needs to be bred into human beings. The author maintains that in (...)
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  33. Andreas Dorschel (1994). The Anthropological Argument in Practical Philosophy and the Logic of Comparison. History of European Ideas 18 (3):387-400.
    Arnold Gehlen's attempt to give anthropological grounds for morality stems from Kant's idea that being freed from the compulsion of instinct left human beings in need of compensation for the loss of the practical guidance which instinct had hitherto provided. Whereas Kant thought this compensation was to found only in reasoned morality, Gehlen would argue that morality provides recompense by becoming a quasi-instinct that functions without reflection and that needs to be bred into human beings. The author maintains that in (...)
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  34. Jean‐Paul Dumont (1986). Prologue to Ethnography or Prolegomena to Anthropography. Ethos 14 (4):344-367.
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  35. Wilhelm Dupré (1975). Religion in Primitive Cultures: A Study in Ethnophilosophy. Mouton.
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  36. Nancy Eberhardt (2014). Everyday Morality. Journal of Religious Ethics 42 (3):393-414.
    This essay explores the nexus between Buddhist discourse, moral reasoning, and aspects of indigenous ethnopsychology in a Shan community in northern Thailand. I suggest that these three strands of thought are routinely braided together in intricate ways and, furthermore, that some version of this conceptual arrangement is necessary in order for any moral thinking to take place. That is, all moral thought entails some conception of the way the world is structured (a conception that may or may not be based (...)
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  37. Terence Rajivan Edward (2014). Anthropology in the Context That Produced It. Meta 6 (1):347-360.
    This paper evaluates a definition of anthropology at home formulated by Marilyn Strathern in her book contribution 'The Limits of Auto-Anthropology'. According to the definition, anthropology at home is anthropology carried out in the social context that produced this discipline. I argue that this is not an adequate definition of anthropology at home.
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  38. B. Sunday Eiselt & Michelle Hegmon (2005). Conversations with an Engaged Anthropologist : An Interview with Richard I. Ford. In Michelle Hegmon, B. Sunday Eiselt & Richard I. Ford (eds.), Engaged Anthropology: Research Essays on North American Archaeology, Ethnobotany, and Museology. University of Michigan, Museum of Anthropology.
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  39. Thomas Hylland Eriksen (2006). Engaging Anthropology: The Case for a Public Presence. Berg.
    Engaging Anthropology takes an unflinching look at why the discipline has not gained the popularity and respect it deserves in the twenty-first century.While showcasing the intellectual power of discipline, Eriksen takes the anthropological community to task for its unwillingness to engage more proactively with the media in a wide range of current debates, from immigrant issues to biotechnology. Eriksen argues that anthropology needs to rediscover the art of narrative and abandon arid analysis and, more provocatively, anthropologists need to lose their (...)
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  40. Richard Fardon (ed.) (1995). Counterworks: Managing the Diversity of Knowledge. Routledge.
    Globalization is often described as the spread of western culture to other parts of the world. How accurate is the depiction of "cultural" flow? In Counterworks , ten anthropologists examine the ways in which global processes have affected particular localities where they have carried out research. They challenge the validity of anthropological concepts of culture in the light of the pervasive connections which exist between local and global factors everywhere. Rather than assuming that the world is culturally diverse, this book (...)
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  41. Daniel M. T. Fessler (forthcoming). Professor. In Richard Joyce, Kim Sterelny & Brett Calcott (eds.), Signaling, Commitment, and Emotion. MIT Press.
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  42. Daniel M. T. Fessler & Katinka J. P. Quintelier (2013). Suicide Bombings, Weddings, and Prison Tattoos: An Evolutionary Perspective on Subjective Commitment and Objective Commitment. In Kim Sterelny, Richard Joyce, Brett Calcott & Ben Fraser (eds.), Cooperation and its Evolution. MIT Press.
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  43. Thomas Filitz & A. Jamie Saris (eds.) (2013). Debating Authenticity: Fconcepts of Modernity in Anthropological Perspective. Berghahn Books.
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  44. Michael M. J. Fischer (2003). Emergent Forms of Life and the Anthropological Voice. Duke University Press.
    Now, in Emergent Forms of Life and the Anthropological Voice, path-breaking scholar Michael M. J. Fischer moves the discussion to a consideration of the ...
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  45. Severin M. Fowles (2005). Our Father (Our Mother) : Gender Ideology, Praxis, and Marginalization in Pueblo Religion. In Michelle Hegmon, B. Sunday Eiselt & Richard I. Ford (eds.), Engaged Anthropology: Research Essays on North American Archaeology, Ethnobotany, and Museology. University of Michigan, Museum of Anthropology.
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  46. Luke Freeman (2007). Why Are Some People Powerful? In Rita Astuti, Jonathan P. Parry & Charles Stafford (eds.), Questions of Anthropology. Berg.
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  47. Clifford Geertz (1973). Thick Description: Towards an Interpretive Theory of Culture. In , The Interpretation of Cultures. Basic Books.
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  48. Alfred Gell (1994). The Technology of Enchantment and the Enchantment of Technology. In Jeremy Coote (ed.), Anthropology, Art, and Aesthetics. Clarendon Press.
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  49. Sahra Gibbon (2007). Genealogical Hybridities : The Making and Unmaking of Blood Relatives and Predictive Knowledge in Breast Cancer Genetics. In Jeanette Edwards, Penelope Harvey & Peter Wade (eds.), Anthropology and Science: Epistemologies in Practice. Berg.
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  50. Sandy Marie Anglás Grande (1999). Beyond the Ecologically Noble Savage: Deconstructing the White Man's Indian. Environmental Ethics 21 (3):307-320.
    I examine the implications of stereotyping and its intersections with the political realities facing American Indian communities. Specifically, I examine the typification of Indian as ecologically noble savage, as both employed and refuted by environmentalists, through the lenses of cognitive and social psychological perspectives and then bring it within the context of a broader cultural critique. I argue that the noble savage stereotype, often used to promote the environmentalist agenda is nonetheless immersed in the political and ideological parameters of the (...)
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