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This paper explores a case example of qualitative research that applied productive hermeneutics and the central concept, fusion of horizons. Interpretation of meaning is a fusing of the researchers' and subjects' perspectives and serves to expand understanding. The purpose is to illustrate an exemplar of qualitative research without establishing a rigid recipe of methodology. The illustration is based on in-depth observational and textual data from an applied anthropological study conducted in western Alaska with Yup'ik hunters and fishers and government agency employees as they worked towards collaborative management. The metaphor of the hermeneutical circle is showcased to help the reader understand the philosophical underpinnings and the analytical processes used to realize a meaningful interpretation. A series of organizing systems for the interpretation is described, culminating in a final organizing system to communicate a fully realized understanding of collaborative management at the time. [ABSTRACT FROM AUTHOR]

The global rise of populism and concomitant polarizations across disenfranchised and marginalized groups has been magnified by so-called echo chambers, and a major public health crisis like the COVID-19 pandemic has only served to fuel these intergroup tensions. Media institutions disseminating information on ways to prevent the propagation of the virus have reactivated a specific discursive phenomenon previously observed in many epidemics: the construction of a defiled 'Other'. With anthropological lenses, discourse on defilement is an interesting path to understand the continuous emergence of pseudo-scientific forms of racism. In this paper, the authors focus on 'borderline racism', that is the use of an institutionally 'impartial' discourse to reaffirm the inferiority of another race. The authors employed inductive thematic analysis of 1200 social media comments reacting to articles and videos published by six media in three different countries (France, United States and India). Results delineate four major themes structuring defilement discourses: food (and the relationship to animals), religion, nationalism and gender. Media articles and videos portrayed Western and Eastern countries through contrasting images and elicited a range of reaction in readers and viewers. The discussion reflects on how borderline racism can be an appropriate concept to understand the appearance of hygienic othering of specific subgroups on social media. Theoretical implications and recommendations on a more culturally sensitive approach of media coverage of epidemics and pandemics are discussed. [ABSTRACT FROM AUTHOR]

The "decolonizing generation" is a critical new movement that has captured the imaginations of many younger scholars. While the author would like to consider herself an older member of this generation, she questions whether this moment needs periodization. Is today's moment really so different from the past, when we saw the rise of world anthropologies, postmodernism, the crisis in representation, neo‐Marxism, and anti‐racist movements? And what is meant by "decolonizing anthropology" when experiences with colonialism and decolonization differ around the world? While acknowledging the value of reforming the discipline, the author encourages her colleagues to separate the very important critique of anthropologists' gatekeeping practices from idealized renderings of what anthropology should be. Rather than decolonization, the discipline ought to focus on establishing a continual decentering of hegemonic knowledge production. [ABSTRACT FROM AUTHOR]

Land use by Indigenous people (Native Americans) and climate are primary factors affecting the dynamics of oak (Quercus) forests and woodlands in the eastern United States. Prior to Euro-American settlement, much of the eastern deciduous forest was dominated by oak species. The role of periodic surface burning, agriculture, and other forms of land management by Indigenous peoples is frequently noted by cultural anthropologists and historical ecologists. However, these points are often debated by paleoecologists and climate scientists. Here we present a literature review, synthesis, and data summary to investigate the role of altered land use, season of burning, and climate change in relation to pre– and post–Euro-American changes in forest composition. Human-based ignitions, as reflected by dormant-season fires, prevailed over the oak- and pine-dominated forests, with intermediate fire frequency during Indigenous periods. From the 18th century on, Euro-American populations rapidly expanded, impacting much of the eastern United States through extensive timber harvesting, land clearing, and severe fires. Starting in the 20th century, a variety of ecological influences, including agricultural land abandonment, chestnut blight, fire suppression, mesophication, and urbanization, resulted in dramatic vegetation changes in eastern landscapes. These trends have culminated in recruitment failures of most oak species on all but the most xeric sites and an increase in mid- to late-successional mesic hardwoods, most notably red maple (Acer rubrum), a species with very low density in our analysis of the witness tree record. We conclude that prescribed burning, agriculture, and other land uses by Indigenous peoples created a mosaicked landscape of expansive oak savannas, woodlands, and forests. A warming world over the past century should have promoted warm-adapted, fire-tolerant, xerophytic genera such as oak, hickory (Carya), and pine (Pinus) and grassland communities but instead have promoted the invasion by cool-adapted, fire-sensitive, mesophytic trees due to the absence of burning, much to the detriment of major vegetation biomes. Understanding that eastern oak and other pyrogenic ecosystems represent an Indigenous landscape strengthens our ability to best manage vegetation against the expansion of less desirable species and restore historic fire cycles through prescribed burning. [ABSTRACT FROM AUTHOR]

Social workers and anthropologists encounter different representations of mediation as a professional practice: On the one hand, Social Work is grounded in mediation as expert knowledge that helps others to resolve interpersonal disputes. For example, mediation as Alternative Dispute Resolution (ADR) can enable court cases to resolve without formal trials. On the other hand, Anthropology is grounded in mediation as a research field site and by past intervention experience of anthropologists. As mediation professionalized and became mandated across public institutions, anthropologists became strong ADR critics. Academic debate between mediation proponents and critics ended as critics abandoned research in the 1990s and 2000s. My initial research goal was to pick up from past empirical study. Research was conducted in Australia, Ghana, and the United States in two areas of mediation practice; resolving parenting disputes between adults who are separating or not married, and "elder mediation" cases involving older adults. Initial findings reified past debate through data that supported proponents and critics. Further insight was gained through return to fieldwork using an expanded, ethnographic case study design. This article provides a journey through a seemingly intractable divide that was ultimately resolved through prolonged time in fieldwork focused on understanding client perspectives. I show how social work and anthropology scholars of professional mediation have been positioned on opposite sides of an expert knowledge/fieldwork research boundary. This boundary can be made productive through open exchange about mediation as a practice that evolves through an interplay of expert knowledge, intervention practice, and client engagement. [ABSTRACT FROM AUTHOR]

It is important to understand how youth workers perceive their work with clients to support them in facilitating positive outcomes (e.g., gainful employment, academic achievement) for those they serve. There is a paucity of peer-reviewed research that explores youth workers' perspectives on their social service practices in the United States despite their integral role in supporting positive adolescent and emerging adult development. This article discusses a theoretical framework founded on anthropology and social work paradigms. Researchers can use this theoretical framework to examine youth worker perspectives on building relationships with adolescents and emerging adults in the United States. [ABSTRACT FROM AUTHOR]