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  1.  33
    Introduction: Toward an Anthropology of Affect and Evocative Ethnography.Ian Skoggard & Alisse Waterston - 2015 - Anthropology of Consciousness 26 (2):109-120.
    A growing interest in affect holds much promise for anthropology by providing a new frame to examine and articulate subjective and intersubjective states, which are key parts of human consciousness and behavior. Affect has its roots in the social, an observation that did not go unnoticed by Durkheim and since then has been kept in view by those social scientists interested in the emotions, feelings, and subjectivity. However, the challenge for ethnographers has always been to articulate in words and conceptualize (...)
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    Risk, Uncertainty, and Violence in Eastern Africa.Carol R. Ember, Teferi Abate Adem & Ian Skoggard - 2013 - Human Nature 24 (1):33-58.
    Previous research on warfare in a worldwide sample of societies by Ember and Ember (Journal of Conflict Resolution, 36, 242–262, 1992a) found a strong relationship between resource unpredictability (particularly food scarcity caused by natural disasters) in nonstate, nonpacified societies and overall warfare frequency. Focusing on eastern Africa, a region frequently plagued with subsistence uncertainty as well as violence, this paper explores the relationships between resource problems, including resource unpredictability, chronic scarcity, and warfare frequencies. It also examines whether resource scarcity predicts (...)
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    Resource Stress Predicts Changes in Religious Belief and Increases in Sharing Behavior.Ian Skoggard, Carol R. Ember, Emily Pitek, Joshua Conrad Jackson & Christina Carolus - 2020 - Human Nature 31 (3):249-271.
    We examine and test alternative models for explaining the relationships between resource stress, beliefs that gods and spirits influence weather, and customary beyond-household sharing behavior. Our model, the resource stress model, suggests that resource stress affects both sharing as well as conceptions of gods’ involvement with weather, but these supernatural beliefs play no role in explaining sharing. An alternative model, the moralizing high god model, suggests that the relationship between resource stress and sharing is at least partially mediated by religious (...)
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