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A detailed understanding of female reproductive functioning is important to many disciplines including anthropology, evolutionary theory, demography, psychology, and biomedicine. In this article, I describe strategies and methods that have been used successfully in community-based studies of human reproduction, many in remote locales, to produce high quality biomarker data. These techniques are applicable to a wide range of research questions and populations, and to persons from adolescence through senescence. I give particular attention to the inherent challenges imposed by the cyclical and somewhat unpredictable nature of the hypothalamic-pituitary-ovarian axis including the necessity and difficulty of ascertaining the timing and occurrence of ovulation, the limits of different sampling regimes for capturing fluctuations in reproductive hormones, and the critical importance of recognizing and, when possible, reducing selection bias. I discuss the relative advantages and disadvantages of collecting saliva, urine, and dried blood spots, and describe some of the subtleties involved in collecting contamination-free samples. Once samples are collected, they must be stored in a manner that minimizes degradation; I describe techniques to keep samples cold even without access to electricity or dry ice. I also discuss various issues that should be considered during initial discussions with a laboratory and when samples are assayed by the laboratory. I include examples of techniques that have worked well in actual field studies, and examples of flawed analytical approaches that should be avoided. With these and other tools, even under technology-sparse conditions, researchers can investigate variability in human physiology across the breadth of human habitats., (© 2020 Wiley Periodicals LLC.)

Objectives: With our diverse training, theoretical and empirical toolkits, and rich data, evolutionary and biological anthropologists (EBAs) have much to contribute to research and policy decisions about climate change and other pressing social issues. However, we remain largely absent from these critical, ongoing efforts. Here, we draw on the literature and our own experiences to make recommendations for how EBAs can engage broader audiences, including the communities with whom we collaborate, a more diverse population of students, researchers in other disciplines and the development sector, policymakers, and the general public. These recommendations include: (1) playing to our strength in longitudinal, place-based research, (2) collaborating more broadly, (3) engaging in greater public communication of science, (4) aligning our work with open-science practices to the extent possible, and (5) increasing diversity of our field and teams through intentional action, outreach, training, and mentorship., Conclusions: We EBAs need to put ourselves out there: research and engagement are complementary, not opposed to each other. With the resources and workable examples we provide here, we hope to spur more EBAs to action., (© 2021 Wiley Periodicals LLC.)

Objectives: In this article, we discuss research from the science of teaching and learning and from progressive pedagogy, with the aim of discussing how these fields can help us all become better teachers., Methods: Our methods were based on assessment of the literature and our in-class practices., Results: We find that the practices of critical progressive pedagogy are rooted in good research practices and are based both on new research and on fundamental aspects of teaching and learning., Conclusions: While some of the ideas mentioned in this piece might be seen as radical, we argue that everyone can benefit from a discussion of these concepts and ideas. Teaching is something that we all do in various ways. Progressive pedagogy allows us to create classrooms as a space to welcome all learners and also pushes educators toward creating a more diverse, inclusive, and equitable classroom., (© 2021 Wiley Periodicals LLC.)

Objectives: This review explores the dualism in evolutionary anthropology that both acknowledges a broad range of familial caretaking strategies, while also remaining tethered to theories scaffolded around notions of selfish genes that constrain our understanding of who provides adequate kin care. I examine the process of norm creation in the sciences by investigating how theory may limit which data are collected and how those data are interpreted., Methods: This paper serves as a literature review and critique of prominent biological, evolutionary, and psychological conceptualizations of parental investment and caretaking in humans, and how these studies shape what is considered normal behavior in scientific literature., Results: Quantification, assessment, and theory building in evolutionary anthropology, and an oversampling of WEIRD communities in other disciplines, have limited our understanding of what constitutes both evolutionarily adaptive behaviors, and culturally specific human behaviors., Conclusions: A synthetic theoretical model of behavioral norms in childrearing must account for an exchange of psycho-social and cultural resources and skills, the transfer of energetic reserves via gestation and lactation, and the indirect benefits of genetic inheritance. The emphasis on tailoring data collection to fit evolutionary theories of the family has limited our ability to understand the diverse proximate mechanisms that humans employ in taking care of kin as biocultural reproducers., (© 2021 Wiley Periodicals LLC.)

Ethnographies of groups who draw genealogical charts are relatively common in anthropology. Bringing the ethnographic gaze to bear on genealogical charts drawn up by bureaucratic and legal institutions, however, is a fairly rare methodological strategy in both the anthropology of bureaucracy and kinship studies. Hybridizing these two bodies of anthropological theory and using ethnographic material on post-socialist housing restitution in Romania, I describe how bureaucratic and legal institutions co-create genealogical charts and use them as tools to make the composition of kin networks legible and to verify and validate them. Several articles of the Civil Code strictly regulate inheritance, amounting to what might be called, after Malinowski, the state's bastard algebra of kinship. These legal prescriptions inscribe kinship in bureaucratic certificates, documents, and genealogical charts, which help state institutions reach legal certainty about the flow of inheritance rights. Rather than simply dismissing genealogical charts as false science, anthropologists might approach them as a mundane form of statecraft and as bureaucratic inscriptions able to author social worlds and make law active in everyday life. [ABSTRACT FROM AUTHOR]

Before amalgamating published isotope data, comparability should be demonstrated. This paper compares carbon and oxygen isotopic compositions of 30 enamel samples measured by two laboratories. The aims were to see what, if any, isotopic variation was observed, to determine the causes as needed and to correct if possible. Bioapatite was acidified at 90°C in 2006 and at 26°C in 2017, while δ values were corrected via one‐point normalization in 2006 and by two‐point normalization in 2017. One case (of the 30) produced different δ values between the analysis dates, suggesting contamination. Repeated carbon isotope ratio measurements were not meaningfully different. Repeated oxygen isotope ratio measurements were significantly different, even following correction for acid‐carbonate fractionation at different temperatures and the renormalization of 2017 δ values using one point; however, differences were not meaningful for interpretations. Results were used to calculate real interpretative differences (RIDs) for comparing enamel bioapatite as 0.6‰ for δ13C values and as 1.6‰ for δ18O values. [ABSTRACT FROM AUTHOR]

A list of books about anthropology is presented including "Existentialism: An Introduction" by Kevin Aho, "Everyone Eats: Understanding Food and Culture," Second Edition, by E. N. Anderson, and "High Culture and Experience in Ancient Egypt" by John Baines.

The germ theory of disease and the attendant public health initiatives, including sanitation, vaccination, and antibiotic treatment, led to dramatic increases in global life expectancy. As the prevalence of infectious disease declines, mental disorders are emerging as major contributors to the global burden of disease. Scientists understand little about the etiology of mental disorders, however, and many of the most popular psychopharmacological treatments, such as antidepressants and antipsychotics, have only moderate-to-weak efficacy in treating symptoms and fail to target biological systems that correspond to discrete psychiatric syndromes. Consequently, despite dramatic increases in the treatment of some mental disorders, there has been no decrease in the prevalence of most mental disorders since accurate record keeping began. Many researchers and theorists are therefore endeavoring to rethink psychiatry from the ground-up. Anthropology, especially biological anthropology, can offer critical theoretical and empirical insights to combat mental illness globally. Biological anthropologists are unique in that we take a panhuman approach to human health and behavior and are trained to address each of Tinbergen's four levels of analysis as well as culture. The field is thus exceptionally well-situated to help resolve the mysteries of mental illness by integrating biological, evolutionary, and sociocultural perspectives., (© 2019 American Association of Physical Anthropologists.)

Human variation, including questions about race, have been central to biological anthropology since its emergence as a professional discipline in the early 20th century. More recently, genomic data have been used to address open questions about the nature and scope of human variation. Results from genome-wide association studies and commercially available direct-to-consumer genetic ancestry tests have also kindled scholarly debate about the relationship between genetics/genomics and race. Such discussions among scholars and other stakeholders, illustrates that there are still many open issues about how genomic data influence the ways that people think about and debate race and racism. Genetic ancestry remains particularly contentious because of a complicated history of race within anthropology and other human sciences. In this article, I provide a broad overview on understandings of race given the new discoveries in genetics/genomics and provide examples of how these types of data continue to impact social and legal understandings of race. Ultimately, given that a primary focus of biological anthropology is to query human experience from a biological perspective, it will remain critical that biological anthropologists uphold the anti-racist tradition of modern anthropology and diligently work to shape narratives about human difference., (© 2019 American Association of Physical Anthropologists.)

Objectives: Riparian or gallery forests are critical habitats for numerous plants and animals today. Paleoanthropologically, reliance on such habitats informs behavioral and ecological reconstructions; for example, gallery forest habitats likely played a critical role in the transition from ape to hominin in the early Pliocene and may represent a preferred habitat for the last common ancestor of chimpanzees and humans. Direct indicators for gallery forest habitats preference are lacking. The objective of this article is to assess whether strontium isotope ratios are a reliable indicator of habitat preference for fauna living in and around gallery forests., Materials and Methods: We report bioavailable strontium isotope ratios from the Mugiri River, its tributaries, and its gallery forest (Toro-Semliki Wildlife Reserve, southwestern Uganda), and compare them to surrounding savanna-grassland values. We compare these environmental values to strontium isotopes ratios in faunal tooth enamel to determine if habitat preferences are accurately reflected., Results: Gallery forest and savanna-grassland vegetations have significantly different strontium isotope ratio profiles. We trace these isotopic differences to the influence of the Mugiri tributaries, which originate on Paleoproterozoic gneiss deposits on top of the surrounding escarpments. These isotopic differences in vegetation are mirrored in the tissues of fauna with habitat preferences for either the gallery forest or the surrounding grasslands., Discussion: This research demonstrates the potential of strontium isotope ratios to identify habitat preferences in modern or fossil fauna under proper geologic variability. It provides a methodological model for future studies seeking to reconstruct habitat preferences in early hominins., (© 2019 Wiley Periodicals, Inc.)

This article documents the beginning of the intellectual companionship between the founder of ethnomethodology, Harold Garfinkel, and Edward Rose, who is most often associated with his program of "ethno‐inquiries." I present results from archival research focusing on the contacts and collaborations between Rose and Garfinkel in the years 1955–1965. First, I describe the review process for Rose and Felton's paper, submitted to the American Sociological Review in 1955, which Garfinkel reviewed and after Rose's rebuttal recommended for publication. The paper induced Garfinkel to write an extensive commentary that has remained unpublished. Second, I discuss the 1958 New Mexico conference sponsored by the Air Force, which was an opportunity for Rose and Garfinkel to work together on topics related to common‐sense knowledge and scientific knowledge. Third, I give an overview of the ethnomethodological conferences in 1962 and 1963, supported by an Air Force grant written collaboratively by Rose and Garfinkel. Here I focus primarily on Rose's research on "small languages," which stimulated many discussions among the early ethnomethodologists. Rose's work and exchanges with Garfinkel demonstrate the former's affinity for miniaturization as a research approach and search for ways to empiricize topics of sociological theory in locally observable settings. [ABSTRACT FROM AUTHOR]

The papers in this special issue, " Continuity and Change in Biocultural Anthropology", represent a snapshot of current research projects described by the authors as "biocultural." Howell and co-authors used self-reported impact-of-event distress; Dressler used depressive symptoms; and Brewis and Wutich used a hygiene behavior scale and a novel measure of preferred social distancing (who knew how relevant that would become in these COVID-19 times). These included structural barriers to enacting changes in health behaviors, race or ethnicity, class, maternal transmission or programming, and lifestyle and behavior attributes. Incorporating intersectionality theory into population health research methodology: Challenges and the potential to advance health equity. [Extracted from the article]

Unlike business, health, or engineering courses, undergraduate liberal arts programs do not point majors directly to a professional application, so students often need to creatively explore and identify professional roles and workplaces in which to use their education. Anthropology presents particular challenges: while students may enroll in economics if their institution has no undergraduate business program, or biochemistry may function as premed, there is no clear sense of what comes after an anthropology degree. In 2018, the American Anthropological Association announced a new approach to understanding this issue through its Undergraduate Research Fellowship. Currently enrolled anthropology majors worked together with faculty mentors, collaboratively across universities, to do anthropological research on the question, "how do anthropology majors approach the question of what comes after college?" The research provided practical insights and recommendations to departments, faculty members, career counseling centers, and the students themselves. This special section comprises six papers: an introduction to the project and the field sites; four analytic papers in which student researchers and faculty mentors explore the topics, "how students come to major in anthropology," "how students are changed by studying anthropology," "what anthropology majors think about their professional future," and "what resources are available to support students' college‐to‐career transition"; and a reflective essay that considers the fellowship not as a research program but as a high‐impact pedagogical intervention. We show that, by participating in ethnographic research, student researchers become full members of the anthropology community who can give valuable recommendations for the future of the discipline. [ABSTRACT FROM AUTHOR]

The founding of the Society for the Anthropology of Consciousness (SAC) can only be understood within the cultural context of its heritage. This paper is an historical narrative tracing the intellectual lineage of the SAC. The immediate causes were a series of symposia in 1974, including several on the challenge to anthropology represented by Carlos Castaneda, who attacked the way a critical part of anthropology was conducted. The argument in his own narrative was that one could not understand the shamanic world view without becoming a shaman. No informant could ever convey this, because so much of it was experiential. It could not be properly known unless one entered with sincerity into the experience, as a participant not just an observer. Two insights central to this thesis are particularly relevant to SAC: an aspect of human consciousness exists independent of time and space susceptible to volitional control; and, there is an interconnection between all life forms, which must be understood if the universal impulse humans feel toward the spiritual component of their lives is to properly mature. The SAC can be seen in pure Kuhnian terms as one response to the reassessment that Castaneda forced on anthropology. [ABSTRACT FROM AUTHOR]

Tracing the story of beaver restoration across California, this paper investigates the emerging discourse of 'working with nature' through the lens of animal work and labour, exploring possibilities for, multispecies collaboration. At the intersection of animal geographies, environmental anthropology, and geographies of conservation, this paper finds three concurrent modes of working with beaver: beaver as labourer, beaver as coworker, and beaver as community. Beaver as labourer emerges as a mode where beavers go from material resource to low‐wage labourer, their liveliness predicated on their ability to be working for humans. Beaver as coworker transitions beavers from labourers to workers, respected for their skills as ecosystem engineers to be working with. Beaver as community emerges as a mode in which beavers and humans live with each other as kin, amidst wider multispecies assemblages. This mode sets the foundation to theorise the concept of multispecies collaboration, a term often used in the literature without definition. This paper explores the concept through theories of animal work and labour, challenging the premise of work altogether, while situating multispecies collaboration as an in‐between, a both/and space of working and living with 'nature'. This paper serves as an reflection on the ways in which humans 'work with nature', in a time where various nonhumans are being made to be 'workers'. It presents and analyses these relations, ruminates on implications for governance of these multispecies spaces, and develops the concept of multispecies collaboration as a critical consideration for Nature‐based Solutions. [ABSTRACT FROM AUTHOR]

Design has transitioned from its traditional object‐focus to an orientation toward human‐centered design. With this shift, the complexity of design processes, products, deliverables, and artifacts has advanced to acknowledge and honor their impact on human activities and systems across the planet. As design practice has evolved, designers have searched beyond their field for tools, theoretical frameworks, and approaches developed by practitioners from other disciplines that allow for a deeper understanding of the environments and networks in which human and non‐human actors engage. Many designers, including design managers, have adopted anthropology's long‐standing tradition of balancing systems‐level, holistic research with place‐based and deeply contextual inquiry. Over time numerous. sub‐fields within design have emerged to address changing conditions, such as the increasingly strategic role of design within organizations. Design Management (DM) "encompasses the ongoing processes, business decisions, and strategies that enable innovation and create effectively‐designed products, services, communications, environments, and brands that enhance our quality of life and provide organizational success" (Design Management Institute, 2022). Over time DM has embraced transdisciplinarity. It is a prime example and leader in this trend. This paper examines the confluence of theory and methods across the disciplines, specifically Design and Anthropology. Both fields are continuously adapting to accelerating and unpredictable conditions in systems that span industry sectors, economies, socio‐cultural groups, and physical and virtual geographies. It is not surprising there is an increasing confluence and, at the same time, tension and defensiveness in an effort to remain "pure". However, individuals from both fields have found ways of mixing, integrating, experimenting, and evolving theory and new forms of practice. We will draw on specific, an original transdisciplinary project from practice that will elucidate this tension as well as emerging opportunities. We will argue the weaving of the two fields offers an opportunity to more intentionally put this knowledge into practice and uphold the shared ethical imperative to "do some good" while creating environments that sustain good work. The confluence of design and anthropology perspectives and methodologies and the emphasis on praxis, the practical application of theory in practice, enables practitioners to keep the social and ecological value of design at the center of their work. It is our hope and intention that this paper will inspire designers, educators, practitioners, and theorists to continue creative experimental collaboration in their own evolving practice. [ABSTRACT FROM AUTHOR]

Copyright of Journal of Latin American & Caribbean Anthropology is the property of Wiley-Blackwell and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Kant's most sustained discussion of obscure representations can be found in the first book of his Anthropology from a Pragmatic Point of View. What is puzzling is that in the middle of the section devoted to the topic, Kant asserts that “because this field can only be perceived in his passive side as a play of sensations, the theory of obscure representations belongs only to physiological anthropology, and so it is properly disregarded here.” So, do obscure representations belong to pragmatic anthropology or not? Kant's official position is that they do not, yet the textual evidence—we find discussions of obscure representations in 20 years of his work on pragmatic anthropology—suggests that they do, in fact, belong here. Most of the literature on obscure representations focuses on their contribution to cognition and none has clarified what it would mean to assume a “pragmatic point of view” on obscure representations, and to study them in the context of pragmatic anthropology. My aim in this paper is to provide such clarification, focusing on Kant's discussion of our propensity to “play with” obscure representations and what he calls our “art of obscuring.” [ABSTRACT FROM AUTHOR]

This paper deals with the anthropological conception of the first modern Italian anthropologist, Paolo Mantegazza (1831–1910). We will begin by contextualizing the status of anthropology in Italy during the second half of the 19th century. Subsequently, we will delve into some of the inspirations that led the Italians to have such a multifaceted conception of the discipline. Next, we will outline the content of this approach and clarify the meaning of "omnicomprehensive science." From there, we will come to understand the reason for the variety of interests of the anthropologist, who aimed to study the human being in all aspects of life. We will then mention the moral objective present in his professional journey: through an understanding of the complexity of human life, the anthropologist wanted to contribute to the progress and well‐being of society; in other words, to "living well." [ABSTRACT FROM AUTHOR]

Copyright of Disasters is the property of Wiley-Blackwell and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This special issue suggests that the need to examine the entangled lives of species, selves and other beings through a multisensory perspective is crucial and timely. Developing on a sensory analysis, one that emerges through what Anna Tsing refers to as the 'arts of noticing' (2015), this introductory paper explores how both nonhuman and human lives are intertwined, and how their close examination can guide anthropologists in their ability to capture the subtleties of more‐than‐human engagement, connection and relatedness. Through articles within this issue from Australian anthropology and beyond, we ask how becoming‐with more‐than‐humans helps us to construct a post‐humanist analysis in the combination of sensory anthropology and multispecies anthropology. Through a combination of these two fields, the paper suggests, anthropology can take up the opportunity to think about animals as subjects, through our ability to communicate beyond language and to engage in a more meaningful way through interspecies knowledge‐making. [ABSTRACT FROM AUTHOR]

Understanding the musculoskeletal anatomy of soft tissues of the head and neck is important for surgical applications, biomechanical modelling and management of injuries, such as whiplash. Additionally, analysing sex and population differences in cervical anatomy can inform how biological sex and population variation may impact these anatomical applications. Although some muscles of the head and neck are well‐studied, there is limited architectural information that also analyses sex and population variation, for many small cervical soft tissues (muscles and ligaments) and associated entheses (soft tissue attachment sites). Therefore, the aim of this study was to present architectural data (e.g., proximal and distal attachment sites, muscle physiological cross‐sectional area, ligament mass, enthesis area) and analyse sex and population differences in soft tissues and entheses associated with sexually dimorphic landmarks on the cranium (nuchal crest and mastoid process) and clavicle (rhomboid fossa). Through the dissection and three‐dimensional analysis of 20 donated cadavers from New Zealand (five males, five females; mean age 83 ± 8 years; range 67–93 years) and Thailand (five males, five females; 69 ± 13 years; range 44–87 years), the following soft tissues and their associated entheses were analysed: upper trapezius, semispinalis capitis and the nuchal ligament (nuchal crest); sternocleidomastoid, splenius capitis and longissimus capitis (mastoid process); the clavicular head of pectoralis major, subclavius, sternohyoid and the costoclavicular (rhomboid) ligament (rhomboid fossa). Findings indicate that although muscle, ligament and enthesis sizes were generally similar to previously published data, muscle size was smaller for six of the eight muscles in this study, with only the upper trapezius and subclavius demonstrating similar values to previous studies. Proximal and distal attachment sites were largely consistent with the current research. However, some individuals (six of 20) had proximal upper trapezius attachments on the cranium, with most attaching solely to the nuchal ligament, contrasting with existing literature, which often describes attachment to the occipital bone. With respect to sexual dimorphism, the Thai sample exhibited more sex differences in muscle size than the New Zealand sample, but for enthesis size (area), both samples had the same amount of statistically significant sex differences (5 of 10). Additionally, some significant population differences were found when comparing muscle and enthesis size data between the New Zealand and Thai samples. Despite these findings, no sex or population differences were found for ligament size (mass) in either group. This paper presents new architectural data for several understudied areas of the head and neck, as well as providing analyses on sex and population differences, two areas that have limited representation in anatomy. [ABSTRACT FROM AUTHOR]

Copyright of Journal of the Royal Anthropological Institute is the property of Wiley-Blackwell and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of American Anthropologist is the property of Wiley-Blackwell and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

In response, Wittgenstein's naturalism, as McGinn understands it, encourages us to bracket the sceptical arguments for a moment, and to approach this certainty as a natural phenomenon, in order to see how it actually comes about. This book brings together 11 papers by Marie McGinn - written between 1998 and 2014 - all of which concern Wittgenstein's later philosophy. Wittgenstein's naturalism, McGinn claims, prompts us to look no further than to what lies open to view: our ways of operating with words, and how these are grounded in our natural responses. [Extracted from the article]

What is new in the literature of the social sciences and humanities has been the proliferation of the word "network" to describe contemporary society. Society nowadays is being referred to as a network of relations. Although these descriptions, especially in anthropology, try to reconfigure the modernist distinction between subjects and objects, most of them share the postmodernist aversion to granting any grand narrative or ideal to the network society. The aim of this paper is to give an anthropological perspective on contemporary network theories and to add a new quality of verticality in the architecture of network societies. The paper argues that any worldview that tries to define the contours of society and individuals living in it must provide for a higher ideal or a grand narrative to enable its inhabitants their gradual evolution and progression. The sustainability of any ideology or worldview, this paper argues, comes from this fact of ensuring a continuous and gradual movement to higher dimensions of life. [ABSTRACT FROM AUTHOR]

Theories of vulnerability are most often seen in the anthropology of disaster studies, where socio‐economic and political inequalities produce environmental vulnerabilities, and the people situated in these locations are positioned as vulnerable and dependent 'Others'. Rather than reproduce vulnerability as a concept denoting weakness, this paper seeks to examine the generative capacities of vulnerability practised in parallel in ethnographic and community spaces. As a form of witnessing and participating in and out of differing social worlds, anthropology engages in different vulnerabilities with and between multiple actors. This paper examines how a community program working with families identified as 'disadvantaged' in South Australia strategically uses vulnerability as a productive resource and a practice of care. In theorising vulnerability through parallel practices in both ethnographic approaches and this community program, we argue that vulnerability can be leveraged away from negative welfare discourses towards alternative politics of radical care and social change. [ABSTRACT FROM AUTHOR]

Copyright of Journal of Analytical Psychology is the property of Wiley-Blackwell and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

County Durham in the UK has witnessed dramatic social and environmental shifts over the past 50 years, yet Durham Cathedral has stood at the heart of the region, seemingly solid, unchanging and eternal. It is frequently narrated as a prestigious jewel (a national treasure) that is surrounded by a countryside (and people) that clearly bear the time‐marked scars of the processes of industrialisation and deindustrialisation. In this paper, I explore a recent moment in time when a partnership between the Cathedral and the local secular authorities aimed to rapidly transform our understanding of this space by connecting Cathedral and county through the newly laid Northern Saints' Trails. These Trails were designed as both a response to rapid changes in the local ecology and a catalyst for further transformation. The processes of this formation were ultimately delayed by the outbreak of COVID‐19, yet this external force allowed the Pilgrimage project to find new life as a powerful healing practice for those who dwell in Durham. Attention to this process of purposeful, regular pilgrimage directs our attention towards the entangled nature of the home anthropologist and their role in the co‐construction of space, leading to a call for a new articulation of both core methods in the anthropology of religion and a return to a form of prophetic anthropology (Miles‐Watson, 2020). [ABSTRACT FROM AUTHOR]

Ranging from colonial modernism to postcolonial disappointment, the papers in this collection explore the possibilities of Dark Anthropology and an Anthropology of the Good in Papua New Guinea. With these two prospects in mind, I consider what these papers tell us about the situations of rural people on the peripheries of large resource projects and those in 'Last Places' bypassed by development and the State. In all of these cases, difficult predicaments entail hardship or suffering, but are also met with responses seeking to realise varying versions of the good. This, in turn, prompts further questions about which and whose good are at issue amid a plurality of values. I conclude by suggesting that the ensemble of papers offers a retrospective on local versions of modernity as possibility contends with experience. [ABSTRACT FROM AUTHOR]

While team‐based and interdisciplinary research is increasingly common for anthropologists and other researchers, pedagogical strategies for integrating hands‐on training in this area is underexplored. As anthropologists reflect on how to prepare the next generation of researchers, this article addresses a strategy for designing and assessing undergraduate assignments that provides undergraduate and graduate students experiences that are transferable to interdisciplinary and team‐based projects. I argue that a collaborative assessment approach to undergraduate applied anthropology assignments based on a model for developing team‐based codebooks by MacQueen et al. (2008) can support graduate and undergraduate students in acquiring skills for their future careers. Drawing on several years of experience teaching medium‐to‐large enrolling introductory cultural anthropology courses, this article illustrates how a collaborative assessment approach offers graduate teaching assistants hands‐on experience with navigating team‐based projects and codebook development as well as supports undergraduate students in refining their critical thinking and writing skills interdisciplinarily. [ABSTRACT FROM AUTHOR]

In this paper we define "The Memphis Model," or the type of praxis‐oriented, critically engaged anthropology developed and used by the Department of Anthropology at the University of Memphis. This model draws inspiration from the Grit and Grind ethos of the city of Memphis, along with its deep cultural and political traditions of grassroots activism for social justice. Here, we define how this is done in practice. The Department of Anthropology continually brings together current students, faculty, alumni, and community partners in coalition to develop approaches to address emerging social justice issues throughout the city, country, and world. This paper draws on one specific example, the Welcome Home Memphis Initiative, a long‐term partnership with community housing agencies, alumni, faculty, and students to counter exploitative housing practices, to explain the process of the Memphis Model. [ABSTRACT FROM AUTHOR]