Anthropology Today最新文献

Since the Russian attack on Ukraine, as many as 100,000 citizens of the Russian Federation may have migrated to Georgia to avoid military service or to escape the impact of Western sanctions on their employment prospects. While Russian political activists abroad have received some attention, the reception in Georgia of other Russian émigré groups remains understudied. This article distinguishes four groups of Russian newcomers to Georgia based on their class and regional affiliations. It analyses their relationships and how Georgian government officials and citizens receive each group. Regardless of such categorizations, the massive, temporary and uncertain presence of Russian citizens affiliated with a large country currently attacking a smaller country whose sovereignty it does not recognize erodes the foundations of hospitality, which is held in high esteem in Georgia.

As regulatory agencies have put psychedelics on an expedited path to market approval, North Americans and Europeans might turn away from their repression and join the subset of cultures that have institutionalized the use of hallucinogenic drugs. What is the place of anthropology in this psychedelic renaissance? More specifically, how should anthropology relate to the cycles of hype and anti-hype, which have been identified as a recurrent pattern in the careers of new drugs as psychedelics have entered a second round of cultural enthusiasm and critique? This article suggests extending ethnographic studies of the psychedelic renaissance from medical to moral anthropology. The case of psychedelics is especially interesting for moral anthropology because these drugs frequently induce mystical-type experiences, which can play an ethically irritating role as mysticism challenges a strict moral order enforced through disciplinary practices. What cultural consequences would the spread of mystical experiences have for contemporary European and North American societies?

This guest editorial reflects on the relevance of anthropology for extinction concerns, a rapidly expanding practical, ethnographic and theoretical space at a time of impending mass extinction. While biological extinction is necessarily a multispecies development (usually implicating humans), traditional species talk – focused on taxonomies, collections and classification – needs critical rethinking as it necessarily diverts attention from the vitality of life. The broad discipline of anthropology has much to offer for understanding processes of extinction and recovery, fleshing out habitat problems and prospects of extinction, and advancing meaningful environmentalist practices.

This extract from a recently published book tells the story of James Arthur Harley (1843-1943), the first black student to achieve the first Diploma in Anthropology in 1909 at the Pitt Rivers Museum, University of Oxford.

Front and back cover caption, volume 39 issue 3

ROBOTIC BUDDHIST FUNERAL PRIESTS

Humanoid robot ‘Pepper’, produced by SoftBank Robotics, debuts to great fanfare in 2017 in its new role as a Buddhist priest and funeral attendant at ENDEX, the Japanese funeral and cemetery industry convention. Alongside AR grave design programs, eco-urns and ash jewellery, Pepper is one of many striking, experimental products and services aimed at reinvigorating and reinventing Japan's ‘ending industry’.

In a country with a rapidly aging population, Japan is facing a crisis in how to handle death. Traditional Buddhist funeral rites are becoming increasingly expensive and difficult to find, and many families are looking for new ways to say goodbye to their loved ones.

One possible solution is the use of robotic Buddhist priests. These robots are programmed to chant sutras, lead prayers and perform other traditional funeral rituals. They are also much cheaper than human priests, making them an attractive option for families on a budget.

The use of robotic priests is still in its early stages, but it has the potential to revolutionize the way death is handled in Japan. By providing a more affordable and accessible option for funeral services, robots could help to ensure that everyone has a dignified send-off, regardless of their financial situation.

These interventions respond to the weakening of traditional Buddhist death rites and the socio-religious structures that once supported them.

THE FIRST BLACK STUDENT IN ANTHROPOLOGY

James Arthur Harley (1873-1943), a talented polymath with a degree from Harvard University, arrived in Edwardian England in 1907 and enrolled in the Pitt Rivers Museum at the University of Oxford to pursue a Diploma in Anthropology. Unfortunately, the curriculum at the time perpetuated racist ideologies that portrayed and thought of black people as intellectually inferior, exotic, sub-species, sub-human – savage. However, Harley's presence at Britain's world-renowned university, a bastion of white elite privilege, prestige and class, was not unique.

Thirty-four years earlier in 1873, Christian Frederick Cole (1853-1885) from Sierra Leone became the university's first black scholar when he matriculated at University College, aged 21, to read for an honours degree in Classical Moderations, going on to achieve the august status of Britain's first black barrister.

Harley, an Antiguan scholar, completed the course and became the first black man to earn the diploma. In so doing, he, like many black scholars at the University of Oxford, from Alain LeRoy Locke (1885-1954), the first black Rhodes scholar, later known as the father of the Harlem Renaissance, to Kofoworola Moore (1913-2002), the first black woman to receive a degree in 1932, all obliterated the preconceived racist-held ideologies with their achievements and later contributions.

Anthropology continuously evolves and adapt

The notion of crisis has evolved from a sudden, acute event to a broader disruption of stable historical narratives and the future. This article explores how the crisis surrounding the Russian invasion of Ukraine challenged the inevitability of Poland's membership in the West and threatened to catapult it back into a history of war and Russian domination. However, for Polish volunteers aiding Ukrainian refugees and the military, the crisis was also a temporality in which their actions took on outsize importance. By working on seemingly mundane tasks of provisioning and transport, they attempted to shape history and, in doing so, redefined the concept of humanitarianism in times of crisis. This article highlights how crisis can serve as a potential for collective action, blurring the distinction between individual and collective agency and redefining how people respond to crises.