Anthropology and Humanism最新文献

This article is an autoethnographic essay on the challenges of conducting participant observation in times of crises, both on a personal and on a national level. To summarize, I trace the evolution of my own personal research itinerary, which focuses on Beirut's leisure and clubbing scene during the internal political turmoil in Lebanon and, later on, the 2024 war with Israel. Finally, I examine the impact of these events on my very ability to conduct research, how they affected my relationship to the field and, ultimately, the decisions I needed to make. In conclusion, this essay adds to a growing body of research on ethnography in dangerous times and places: what becomes of research when research becomes impossible?

These are four poems from a collection that burst out of me around the time of my 50th birthday. I am a social and cultural gerontologist and so 50 is a particularly significant age—it is the marker of having finally qualified as an older person, at least in physiological terms. It also signifies menopause and the end of the reproductive stage of life. That significant birthday coincided with my eldest son reaching adulthood. This confluence of life events caused me to reflect on how I have spent my adult life. The past 20 years have been dedicated to academic life, but always within the context and confines of raising a family. The pressure to perform both roles, daily and to a high standard is, perhaps, the most striking message from these poems.

The purpose of this paper is to look deeper into the connection between divinities, and interpret how a shift in necessity of mortals is reflected through a shift in the attributes the divine were worshipped through. In this process, it becomes more clear as to how the people of ancient Greece viewed their gods and goddesses. Through comparing literary descriptions with archaeological evidence and artistic representations, a more realistic picture of life in ancient Greek cult worship and festivals emerges. In this, we can understand not only how mortals viewed their divinities, but how their worship acted as connections between people; through worship and communal gatherings the divine brought people together in extraordinary ways. This information is useful to anyone studying history, archaeology, mythology, and anthropology. This is also extremely relevant to the philosophy of religion. By looking past surface-level assumptions and digging deeper into ancient literary descriptions, we possess the ability to uncover the deeper meaning that lies hidden within them. This studies the pantheon through time and space in conjunction with cultural, environmental, and social links that tie in with physical attributes. This anthropology of the gods as fluid figures is argued.

This volume of creative encounters, Homing beyond Boundaries, explores the lived meanings of home as expressed by Ethiopian migrants navigating displacement, war, and longing. Originating from a public dialogue at Antropologidagene in Trondheim, the project centers on poetic expressions of “homing” as embodied, affective experience rather than abstract theory. Set against the backdrop of Ethiopia's Tigray conflict (2020–2022), three contributors—Ethiopian migrants studying in Norway—share their homing journeys through stories of food, family photographs, and the fragile presence of hope. The poetic format invites readers into a shared space of recognition and resonance, illuminating the fractured, sensory textures of exile, and belonging.

By the early 2000s, and especially after September 11, 2001, the increasing surveillance on non-sovereign subjects intensified. One clear example is Texas's recent practice of busing migrants to northern cities, especially to Chicago. This article traces the emergence of this practice and analyzes the political and economic discourse surrounding it. Scholarship on border theorizing has suggested that the border has thickened, been externalized inward as well, and the policies implemented at the border are similar to those at the core of the nation-state. In this article, I argue that this strategy is part of a broader process of internal rebordering, where migrants are relocated within the country to enforce exclusion while sustaining urban economies. Migrants are often viewed as unwanted or burdensome, yet they quickly find jobs across a range of economic sectors in Chicago. By examining statements and practices from state officials and local communities, I demonstrate how internal rebordering reveals contradictions in immigration policy—exclusionary narratives coexist with a structural dependence on migrant labor—and links the busing of migrants as a novel state practice to certain genealogies in history.

This essay contemplates the emotional and intellectual experience of conducting fieldwork on violence. It explores the cognitive dissonance that ethnographers must navigate as they exist in a field site, which can also be a global tourist destination. Focusing on the horror of witnessing contemporary femicide in the Buenos Aires urban margins, it weaves in and out of the past and present, wealthy and poor, periphery to the center, to ultimately land on a chance encounter with a taxi driver who survived forced disappearance during Argentina's military dictatorship. Taking place during the onset of the COVID-19 pandemic, “disappearance” and “reappearance” also serve as ways for thinking about the ephemeral nature of fieldwork and how our research can vanish and reappear over the course of years or overnight.