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From sociality to social distancing: reversing values of solidarity in Italy. 从社交到社交距离:意大利团结价值观的逆转。
Pub Date : 2020-05-01 Epub Date: 2020-05-18 DOI: 10.1111/1469-8676.12892
Milena Marchesi
In March, as many countries vacillated in their response to the emerging COVID‐19 pandemic, Italy emerged as the ghost of a dystopian future Healthcare workers and ordinary people took to social media with dire warnings about the virus and reports of lives under strict lockdown ‘State a casa’ (stay at home) quickly coalesced into a moral imperative An act of self‐preservation for the elderly and other vulnerable groups, for the young and healthy staying at home has become an act of solidarity
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引用次数: 3
COVID-19 and climate change reactions: STS potential of online research. COVID-19与气候变化反应:在线研究的STS潜力。
Pub Date : 2020-05-01 Epub Date: 2020-05-18 DOI: 10.1111/1469-8676.12884
Olga V Bychkova
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引用次数: 1
Fear of others: thinking biopolitics. 恐惧他人:思考生命政治。
Pub Date : 2020-05-01 Epub Date: 2020-05-18 DOI: 10.1111/1469-8676.12876
Arpan Roy
It has been observed that COVID‐19 infection does not distinguish by social class, nor gender, ethnicity or sexual orientation No particular social group can be stigmatised as the infected other, as with the ethical‐moral weight that fell on gay men during the AIDS epidemic of the 1980s or disdain for the poor, as with leprosy Emerging (but still inconclusive) research challenges this view, and attitudes are in any case susceptible to change in the future as new hierarchies take form with access to care But, for the moment, COVID‐19’s ostensible egalitarianism poses a curious situation in which the only precondition for infection seems to be life itself, and the only discerning category of the contagious is the body of the other Although the enterprise of quarantine is obviously nothing more than separation of people from other people who might carry the virus, the existential emergency of the endeavour, and its scale, is perhaps less obvious
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引用次数: 0
Partying at times of crises and pandemics: solidarity, resilience and coping with the measures against COVID-19. 危机和大流行时期的派对:团结、韧性和应对COVID-19措施。
Pub Date : 2020-05-01 Epub Date: 2020-05-22 DOI: 10.1111/1469-8676.12887
Panas Karampampas
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引用次数: 7
Quest for outsmarting fate: Bulgaria and the COVID-19 crisis. 战胜命运:保加利亚与2019冠状病毒病危机。
Pub Date : 2020-05-01 Epub Date: 2020-05-22 DOI: 10.1111/1469-8676.12861
Mina Hristova
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引用次数: 0
The Nation-State after the Virus. 病毒之后的民族国家
Pub Date : 2020-05-01 Epub Date: 2020-05-29 DOI: 10.1111/1469-8676.12877
Nicola Manghi
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引用次数: 0
Citizenship after COVID-19: thoughts from Poland. 新冠肺炎后的公民身份:来自波兰的思考。
Pub Date : 2020-05-01 Epub Date: 2020-05-27 DOI: 10.1111/1469-8676.12864
Hana Cervinkova
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引用次数: 3
A right to remoteness? A missing bridge and articulations of indigeneity along an East Siberian railroad. 一种远离的权利?东西伯利亚铁路沿线缺失的桥梁和土著居民的发音。
Pub Date : 2019-05-01 Epub Date: 2019-06-06 DOI: 10.1111/1469-8676.12648
Peter Schweitzer, Olga Povoroznyuk

The Soviet Union and its successor states have been avid supporters of a modernisation paradigm aimed at 'overcoming remoteness' and 'bringing civilisation' to the periphery and its 'backward' indigenous people. The Baikal-Amur Mainline (BAM) railroad, built as a much-hyped prestige project of late socialism, is a good example of that. The BAM has affected indigenous communities and reconfigured the geographic and social space of East Siberia. Our case study, an Evenki village located fairly close to the BAM, is (in)famous today for its supposed refusal to get connected via a bridge to the nearby railroad town. Some actors portray this disconnection as a sign of backwardness, while others celebrate it as the main reason for native language retention and cultural preservation. Focusing on discourses linking the notions of remoteness and cultural revitalisation, the article argues for conceptualising the story of the missing bridge not as the result of political resistance but rather as an articulation of indigeneity, which foregrounds cultural rights over more contentious political claims. Thus, the article explores constellations of remoteness and indigeneity, posing the question whether there might be a moral right to remoteness to be claimed by those who view spatial distance as a potential resource.

苏联及其继承国一直是旨在“克服偏远”和“将文明”带给周边地区及其“落后”的土著人民的现代化范式的狂热支持者。贝加尔湖-阿穆尔河干线铁路(BAM)就是一个很好的例子,它是社会主义后期一个被大肆宣传的声望项目。BAM影响了土著社区,并重新配置了东西伯利亚的地理和社会空间。我们的案例研究是一个非常靠近BAM的Evenki村庄,它今天因拒绝通过一座桥与附近的铁路城镇连接而闻名。一些演员将这种脱节描述为落后的标志,而另一些人则将其视为保留母语和文化的主要原因。文章聚焦于将偏远和文化复兴的概念联系起来的话语,主张将失去的桥梁的故事概念化,而不是政治抵抗的结果,而是土著的表达,这将文化权利置于更具争议性的政治主张之上。因此,本文探讨了偏远和土著的星座,提出了一个问题,即那些将空间距离视为潜在资源的人是否可能拥有一种道德上的偏远权利。
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引用次数: 13
Introduction: Skilled mediations. 简介:熟练的调解员。
Pub Date : 2019-02-01 Epub Date: 2019-02-18 DOI: 10.1111/1469-8676.12554
Cristina Grasseni, Thorsten Gieser

In this special section, we conceptualise 'Skilled mediations' to examine the following questions from several ethnographic perspectives: How do skills and media interact, enable and limit our engagement in our material and social environments? How can this be studied ethnographically? We take our previous works on 'skilled visions' and 'enskilment' as starting points to define skilled mediation as a mode of engagement with the senses, practice, skill and media.

在这个特别的部分,我们将“熟练的调解”概念化,从几个民族志的角度来审视以下问题:技能和媒体如何相互作用,使我们能够和限制我们在物质和社会环境中的参与?如何从民族志上研究这个问题?我们以我们之前关于“熟练的视觉”和“熟练”的作品为起点,将熟练的调解定义为一种与感官、实践、技能和媒体接触的模式。
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引用次数: 6
Abandoning the 'theoretical apartheid' between nature and nurture: human infants hold the key. 抛弃先天与后天之间的“理论上的种族隔离”:人类婴儿是关键。
S. Waxman
In Anthropology and the Cognitive Challenge, Bloch tells the intertwining tales of two protagonists – psychology and anthropology (Bloch 2012). With a keen eye for historical and intellectual trends, he identifies political and intellectual tensions that have hampered both fields. Arguing convincingly for abandoning the old ‘theoretical apartheid’ between nature and culture (in anthropology), which runs parallel to the pernicious theoretical tension between innateness and learning (in psychology), he also calls for relaxing disciplinary boundaries, maintaining that advances in the psychological sciences will enrich, rather than threaten, advances in anthropology and related social sciences. Of course, our innate endowments and capacity for experience-based learning are both essential. These twin engines of development influence one another dynamically, in ways that often go unnoticed, in a process often dubbed ‘experiential canalization’. Viewed from this perspective, our earliest endowments are shaped by the cascading influences of early experience, which in turn promote certain developmental outcomes (the acquisition of specific abilities, behavioural responses or even gene responses) over others (Blair and Raver 2012; Gottlieb 1997). Research with human infants holds some of the appeal of the ‘exotic’ that has so often captivated the imaginations and research agendas of social scientists. But infancy work offers considerably more promise for identifying our earliest, most ‘primitive’ capacities and for tracing how these are shaped by experience. If we begin early enough, infancy research permits us to identify the core initial capacities that guide learning in all humans, even before the contexts in which we live begin to shape the very phenomena that we see as worthy of attention and inquiry (Medin and Bang 2014). If we consider the environment carefully enough, infancy research permits us to witness the earliest imprints of experience and to trace how experience shapes opportunities for subsequent learning. Two uniquely human features – our altricial status at birth and our unparalleled capacity for learning – contribute jointly to our ability to acquire language and create culture. Because human infants are considerably less mature at birth than other species’ young, their very survival requires prolonged proximity to caregivers. Moreover, human infants’ neurological and behavioural plasticity ensures an exquisite sensitivity to early experience. This, coupled with their close interactions with elders and their own innate capacities, set the stage for the acquisition of language and transmission of culture, our species’ most powerful conduits for the transmission of knowledge.
在《人类学与认知挑战》一书中,布洛赫讲述了两个主角——心理学和人类学——相互交织的故事(布洛赫2012)。凭借对历史和思想趋势的敏锐洞察力,他发现了阻碍这两个领域发展的政治和思想紧张关系。他令人信服地主张放弃自然与文化(人类学)之间的旧的“理论隔离”,这与先天与学习(心理学)之间有害的理论紧张是平行的。他还呼吁放松学科界限,坚持认为心理科学的进步将丰富而不是威胁人类学和相关社会科学的进步。当然,我们天生的天赋和基于经验的学习能力都是必不可少的。这两个发展引擎以常常不被注意的方式动态地相互影响,这一过程通常被称为“经验运河化”。从这个角度来看,我们最早的天赋是由早期经历的级联影响形成的,这反过来又促进了某些发展结果(获得特定能力,行为反应甚至基因反应)。Gottlieb 1997)。对人类婴儿的研究具有一些“异国情调”的吸引力,这常常吸引着社会科学家的想象力和研究议程。但是,婴儿期研究为确定我们最早、最“原始”的能力以及追踪这些能力是如何被经验塑造的提供了更大的希望。如果我们开始得足够早,婴儿期研究可以让我们确定指导所有人学习的核心初始能力,甚至在我们生活的环境开始塑造我们认为值得关注和探究的现象之前(Medin和Bang 2014)。如果我们足够仔细地考虑环境,婴儿期研究可以让我们看到经验的最早印记,并追踪经验如何塑造后续学习的机会。人类的两个独特特征——出生时的晚出生状态和无与伦比的学习能力——共同促成了我们习得语言和创造文化的能力。因为人类婴儿在出生时比其他物种的婴儿成熟得多,他们的生存需要长时间接近照顾者。此外,人类婴儿的神经和行为可塑性确保了对早期经验的敏感。这一点,再加上他们与长者的密切互动和他们自己的先天能力,为语言的习得和文化的传播奠定了基础,这是我们这个物种传播知识的最强大的渠道。
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引用次数: 0
期刊
Social anthropology : the journal of the European Association of Social Anthropologists = Anthropologie sociale
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