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Advances in writing technologies have fostered the gradual move from Paper-Based (PB) to Computer-Based (CB) writing assessment in foreign language (FL) education. The trend was further boosted by the outburst of the Covid-19 pandemic, which led to drastic changes in teaching and assessment practices. In higher education (HE) contexts, writing assessment in English as a foreign language (EFL) is more and more often managed by means of online learning platforms, where students create and submit written assignments on the computer. This paper examines a sample of 100 EFL exam essays completed by 100 Italian university students. Half of the essays were computer-typed on Moodle from home during the Covid-19 lockdown, whereas the other half were handwritten on paper during a face-to-face exam session after the Covid-19 emergency. The study presented herein compares the amount and types of formal errors in the CB and PB written assignments respectively. The results of the comparison may be useful to suggest hypotheses on the impact that both writing modality and environment can have on the quality of EFL writing in assessment contexts.

Se trata de exploraciones esenciales en torno al papel, su textura y las relaciones originadas a partir de su recorte y superposición en capas. Son obras minimalistas en su técnica que despliegan paisajes de formas plegadas y laminadas con profundidad y equilibrio que parten también del imaginario personal sobre la arquitectura. Las composiciones tienen un formato de 21x21 cm. Las mismas reglas operan en todas ellas: el orden y el número de capas, colores, etc., pero se recombinan en cada pieza de forma diferente. Las capas de papel se separan entre sí a unas distancias concretas y se unen de forma solidaria sólo por una pestaña en la parte superior, lo que permite una cierta libertad y tolerancia en la separación entre ellas, de forma que la percepción puede variar levemente en función del plegado o la curvatura del papel, incluso de las condiciones de humedad y atmosféricas.

A pioneer in the study of Islamic architecture, Henry Viollet (1880-1955) travelled from Egypt to Central Asia between 1904 and 1913. From his missions, the French architect and archaeologist brought back more than 4,500 written and photographic documents, today kept at the Bibliothèque universitaire des langues et civilisations orientales in Paris. These archives document Viollet’s excavations at Samarra and his surveys of Islamic monuments, particularly in Iraq and Iran. In 2021-2022 a scientific project funded by the GIS CollEx-Persée and co-partnered with BULAC and CeRMI has been set up to study part of the iconographic materials stored in these archives (EpiPOM project). In the frame of this project, an international conference was organized in Paris on 23 June 2022 to bring together a network of researchers in the arts of Islam into a collaborative study of this partly undisclosed archival material.

This article analyses a seemingly mundane feature of a mental health centre for immigrants and refugees in Paris: the documents used by budding therapists undertaking their apprenticeships. Supervisors developed these documents in order to train therapist apprentices to learn the explanatory models of patients, identify the voice of patients, and incorporate medical anthropology into their therapeutic practice. The documents were central to the experiences of therapist apprentices because they occupied most of their time and were a substitute for supervision and patient contact. Documents disciplined the speech of therapist apprentices and focused their attention on specific aspects of patients’ histories. Therapist apprentices found these documents and documentary practices to be problematic because they reduced patients’ complex migration and medical histories to a series of tick boxes and short answers. These documents generated new forms of uncertainty among therapist apprentices about how to present clinical information about patients to their supervisors. This article is part of a larger study that considers mental health services for immigrants and refugees as communities of practice in which therapist apprentices learned to develop clinical and caring skills for vulnerable patient populations. By drawing on and contributing to scholarship on apprenticeship, uncertainty, documents, and bureaucracy, this article demonstrates how bureaucratic processes and documentary artefacts may generate unnecessary forms of uncertainty and hinder participation in communities of practice.

With the creation of the Dip. A. D., formal teaching of art history became mandated in the Uk’s art schools. In a talk to university heads of art history, who would be required to train the required art historians, Gombrich addressed the problem of what they should teach. Far from advocating the common university curriculum, he recommended drawing upon local traditions of art and craft practices. While suggesting that students should have a basic awareness of art history’s historical map, if they should become needed to teach the subject, ‘I should try to investigate with them what it was like to be an artist in the past, what tasks he had to perform and in what concrete contexts the works of art took shape which we still admire.’

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This paper builds its arguments on the (re)interpretation of 'human' and its entanglements with nonhumans in the digital age. Since the concept of humanness has prominently transformed into something innovative because of immense improvements in science and technology, and thereby society, terms such as human, nonhuman, posthuman, and transhuman including cyborgs, have emerged as concepts that require to be reinterpreted in the digital age. In a planet where cryptocurrency, artificial intelligence, 5G technology, autonomous vehicles, quantum computers, genetic engineering, edge computing, microchips, green tech, and hydrogen fuel cells are commonly regarded as innovative inventions of the 21st century, the positions of humans are decentralized and displaced from centralized to more peripheric spheres. Beginning from anthropocentrism, broadly defined as a thought process that makes humans the primary measure of everything, this paper exposes the (trans)formation of humans from anthropocentricism to posthumanism and paradoxically from posthumanism to transhumanism by drawing upon the philosophical discussions of Donna Haraway, Rosi Braidotti, Cary Wolfe, Francesca Ferrando. By interrogating the socio-cultural existence of humans through epistemological and ontological viewpoints, this paper attempts to (re)define the place of humans in the digital age with a focus on the relationship between human and nonhuman beings and their entanglements.

In the article, "Smear Gel Paper for a Contingent Marble Sculpture. A Reply to some Critics" Sorgner answers selected criticisms of his monograph "We have always been cyborgs" (2022) which were put forward by Russel Blackford, Steven Umbrello, Steve Fuller, Maurizio Balistreri, and John Danaher. The meaning of the term "violence" was central for issues raised by Russel Blackford. Steven Umbrello questions whether Sorgner has sufficiently taken into consideration the ethical turn towards design-embedded norms and values. According to Steve Fuller, Sorgner presents a bioconservative, cishuman transhumanism. There is a difference between replanning the human and enhancing human capacities, according to Maurizio Balistreri. John Danaher confronts Sorgner's weak transhumanism with arguments in favour of a classic version of transhumanism. Each criticism is being dealt with in a separate sub-chapter. [ABSTRACT FROM AUTHOR]

This paper addresses aspects of alternative proposals taking place in the public education system, based on an anthropological, ethnographic, comparative study of alternative schools and educational projects in Catalonia. More specifically, it first explores educational change in Catalonia through time and on the present, with a special focus on the public sector, stressing its historical dimension and the process of its current depoliticization. Then, based on a specific ethnographic case and on daily dynamics of exclusion, school choice and parental involvement, attention is drawn to aspects of the privatization of educational innovation and the reproduction of inequalities. It is argued that, apart from a first-level educational segregation due to economic resources, a second level appears that divides families according to cultural criteria. In the end, the potential for social transformation such education proposals hold is highlighted, along with a few factors that would facilitate its unfolding.

It is the contention of this paper that ethics of work ought to be anthropological, and artificial intelligence (AI) research and development, which is the focus of work today, should be anthropological, that is, human-centered. This paper discusses the philosophical and theological implications of the development of AI research on the intrinsic nature of work and the nature of the human person. AI research and the implications of its development and advancement, being a relatively new phenomenon, have not been comprehensively interrogated in the social and ethical teachings of the Catholic Church. This paper, therefore, proposes a path for this interrogation by expounding a discourse which is believed to be epistemically helpful in the developing discourse of AI in the ethical and social teachings of the Church. The advancement in the research on AI is not only redefining the meaning of work, but, even more so, it is questioning the metaphysical notion of the human person and the theological notion of work as an intrinsic part in the selfhood and dignity of the human person. [ABSTRACT FROM AUTHOR]

Watchman Nee's anthropology has been widely debated and polarized in academic fields. However, Watchman Nee's concept of human and the problem of ecclesiastical practices have often been overlooked in contemporary Chinese mainland churches. In the first three sections, this paper will start from different Chinese mainland denominations' interpretation of Nee's concept of human and their corresponding ecclesiastical practices. On the one hand, through the interpretive attitudes of different denominations toward the "concept of human" and their related ecclesiastical practices, we can see the situation of acceptance of Nee's anthropology in different contemporary Chinese denominations. On the other hand, we can also provide feedback for the academic research on Nee's anthropology from the reality of contemporary Chinese mainland churches. Then, this paper will make a comparison of anthropologies between Luther and Watchman Nee, referring to the current study of Martin Luther and the Third Enlightenment in China. The comparative study of these two men will not only open up new avenues for the study of their theologies but will also serve Chinese mainland churches by utilizing the results of the research on Nee's thoughts and Martin Luther and the Third Enlightenment. [ABSTRACT FROM AUTHOR]

This paper explored the parallels between the Jewish Yom Kippur ritual as described in Leviticus 16:11-22 and the Effutu Aboakyer festival celebrated by the Effutu people of Ghana, West Africa. Drawing upon anthropological and sociological methodologies, the study conducted a close exegesis of Leviticus 16:11–22, elucidating its atoning rituals and practices. By situating these rituals within the cultural context of the Effutu community, the paper unveiled remarkable similarities between the Yom Kippur observance and the Aboakyer festival. The chosen methodology acknowledged Scripture's inherent sociocultural insights and engages with anthropological research to enrich understanding. The study argued that atonement in traditional festivals does not achieve salvation for humanity; only Jesus’ sacrifice saves. Ultimately, this exploration offers theological reflections that resonate with both African and biblical contexts, shedding light on the enduring relevance of ancient rituals in contemporary cultural frameworks. [ABSTRACT FROM AUTHOR]

This paper is an attempt to consider an alternative pluralist pantheism (Mary Jane Rubenstein) as the next step in the evolution of interpersonal, interspecies, and God–human–nature relationships and its possible realisation in (post-)Christian ecofeminism and its epistemology. It follows the methodology and epistemology of theological ecofeminism, which assumes that the oppression of women and the exploitation of nature stem from the same constellation of phenomena: patriarchal domination, dualistic anthropologies, and global hypercapitalism. Recognising that pantheism is a very complex phenomenon and should not be viewed as a single codified viewpoint, but rather as a diverse family of different doctrines, this paper understands pantheism primarily as the paradigm that asserts that everything is part of a divine unity consisting of an all-encompassing, manifested deity or God/Goddess. The paper first explains the pan-en-theistic turn in Christian ecofeminism as a tool for deconstructing the dominant Cartesian dualistic binaries and their symbolism and metanarratives, and as the first "safe" phase of transition from Christian anthropocentrism. From this standpoint, Grace M. Jantzen's defense of pantheism as an alternative to transcendental theism is further explored as she argues that divinity is found "in" the physical and material world and nowhere else. The paper then moves to the second phase, proposed in the final part of the paper, on the possibility of the theoretical adoption of pluralist pantheism in (post-)Christian ecofeminist ecotheology. Here, the question of the "fear and horror of pantheism" in Western thought is discussed. [ABSTRACT FROM AUTHOR]

This paper is an ecofeminist exploration of Pratibha Ray's (2001) one of the most imperative works The Primal Land, translated from Oriya text into English. The article presents grave issues on the themes of the exploitation of women within the community as well as the exploitation of the indigenous people at large, where nature becomes a spiritual and cultural symbol. The physical forces lurk upon tribal communities for the encroachment of land and the exploitation of natural reservoirs of resources and fracture the bond between nature and culture. Unrestrained hunger for modernization and urbanization leads to dissolving age-old bonds with nature and culture. Representation of internal and external conflicts where women are seen to work with a lot of burdens and face typical stringent traditional practices whereas external conflicts to preserve cultural identity and existence of ethnic community against the exploitative local government takes shape in this paper. Exploration of the life of the Bonda Tribe in the midst of the natural environment, their unique traditional practices, and their close affinity with nature as a spiritual being is presented through the ecofeminist holistic notion. This paper excavates the socio-ethnic tensions between the ethnic community and the politics of Development on one hand and the internal conflicts based on gender bias on the other. [ABSTRACT FROM AUTHOR]

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This paper is an exploration of play in tourism. It is situated in an approach to play and toys informed by phenomenological perspectives and theoretical insights drawn from existential anthropology. It argues that tourism and play are intimately linked and outlines the ways in which connections between the two have been made. This paper focuses on a particular practice of play in travel—one that involves the use of a toy. Using the notion of 'toy tourism', I examine the ways in which touristic practices associated with play are brought into being in the moment of doing. The research is located in the resorts of Palmanova and Magaluf on the Mediterranean island of Mallorca. I conducted the research using a doll from the Barbie Fashionista range, who I named Mordaith. I outline how and why Mordaith became my travel companion and the experience and events associated with my time with her in the resorts. This paper recounts the story of what happened when I brought about the play of toy tourism in Mallorca. It is an experimental approach that unfolds in the writing as much as in the gathering of information during fieldwork. I argue that what play is, and what a toy is, are neither fixed nor graspable objectivities. Rather, both toy and play, and, thus, toy tourism, emerge in my embodied imaginative understanding of what touristic and toy tourism practices are, as well as the actual embodied and emotional movements of employing a toy in practice. [ABSTRACT FROM AUTHOR]

Interactions between people and large carnivores on shared landscapes can have harmful social and ecological consequences. Human–carnivore coexistence depends on an assemblage of sociological factors including effective management institutions that address the social costs of carnivore conservation and promote tolerance toward wildlife. In East Africa, large carnivores are particularly troublesome for herders who depend on livestock for subsistence and wellbeing. This paper provides an overview of human–hyena conflict in the Tarangire ecosystem of northern Tanzania. It presents descriptive results from a questionnaire survey (n = 1076) administered as part of an anthropological study (2019–2020; 2022; 2023) of human–wildlife interactions across twelve villages inhabited by Maasai agropastoralists. The survey instrument was designed through community-based participatory research methods to convey herder concerns about the impacts of spotted hyenas (Crocuta crocuta) on the livestock economy. Based on the perceptions and local ecological knowledge of Maasai interlocutors, the paper provides an overview of the spatial and temporal patterns of human–hyena interactions. Perceived frequencies of hyena attacks on kraaled livestock were unevenly distributed geographically, with those homesteads surrounding Manyara Ranch most heavily affected. Based on herder-reported livestock losses, the costs of depredation by spotted hyenas across the study area were estimated at approximately USD 904.84 per household per year. Most homesteads lacked fortified bomas and would benefit from the provision of lights and fencing materials to improve kraal structures. The paper's central finding is that spotted hyenas represent a pressing, everyday concern for local pastoralists. Unsurprisingly, herders despise hyenas and are intolerant of sharing landscapes with them. For carnivore conservation outside protected areas to thrive in Tanzania, conservationists and policy makers must engage more meaningfully with the lived experiences of local herders who bear the brunt of conservation costs on their livelihoods. [ABSTRACT FROM AUTHOR]