Introduction

The eolith debate mirrors the development and demise of evolutionist anthropology in Britain between 1880 and 1940. This paper traces the connections between some of the key protagonists in the controversy, especially those associated with the Pitt-Rivers Museum at Oxford. The evolutionist pre-occupation of early Oxford anthropology with the continuity between archaeology and ethnology is shown to be linked to an interest in the Eolithic controversy, and these concerns persisted into a second generation as evolutionism was marginalized and prehistoric archaeology matured. Although the eolith debate finally floundered in the debris of the “epistemic rupture” between the world of Victorian evolutionism and late twentieth-century anthropology, some of its technical pre-occupations—particularly in relation to what we would now call ethnographic analogies and in terms of the techniques for distinguishing artefacts from geofacts—persist and are very much current issues.     

What's in a name? Anthrozoology,human‐animal studies,animal studies or…? (Respond to this article at http://www.therai.org.uk/at/debate)

Human interactions with other animals feature regularly in the pages of Anthropology Today, and academic research focusing on the human‐animal relationship is undergoing something of a boom in the social sciences and humanities generally. This comment, prompted by Caplan's paper ‘Death on the farm’ in the last issue of AT, considers the place of human‐animal interactions in anthropology through a discussion of the terminology and methodologies employed by scholars within this area. It is argued that such a discussion is instructive because, as the etymology of the term suggests, anthropology is ultimately concerned with ‘understanding humans’. The ways that we, as researchers, choose to distinguish between humans and other animals, and the ways that we choose to represent our informants' interactions with other animals, can provide considerable insight into how all concerned think about what it means to be human.     

Liberal Government and the Practical History of Anthropology

This paper explores the implications of Foucault's perspective of liberal government for approaches to the practical history of anthropology. It also draws on assemblage theory to consider the changing relations between field, museum and university in relation to a range of early twentieth-century anthropological practices. These focus mainly on the development of the Boasian paradigm in the USA during the inter-war years and on the anthropological practices clustered around the Musée de l'Homme in the 1930s. Key steps in the argument focus on the role of what Foucault called “transactional realities” in mediating the practical applications of anthropology in colonial contexts and in “anthropology at home” projects. Special consideration is also given to the increasingly archival properties of anthropological collections in the early twentieth century and the consequences of this for anthropology's relations to practices of governing.     

Counterinsurgency and the M‐VICO System: Human Relations Area Files and anthropology's dual‐use legacy

Over the past decade, ANTHROPOLOGY TODAY has published a number of features covering the relationship between anthropology and the security state. Here, David Price draws attention to an aborted counterinsurgency project, known as the M‐VICO project. Building on the categories and structures employed in the Human Relation Area Files (HRAF), this project relied on anthropologists to encode data cross‐culturally on all forms of behaviour in as many strategic localities as possible, which the security services subsequently scrutinize and probe for possible weaknesses that could be exploited. In this article, David Price shows that, in the secrecy that often surrounds the financing and precise purposes of its projects, anthropology is not all that different from many other disciplines, with some projects serving what he calls ‘dual‐use’ ends. Since civilian researchers are not supposed to have full knowledge of these ends, research into these semi‐covert purposes is particularly challenging.     

Kommentar: The Economic or the Economy? – Reflections on the Objects of Historical Epistemology

In the recent decade the perspectives of historical epistemology have turned economic practices into a novel object of study: the focus lies on how discourses, techniques of measurement and valuation produce economic facts. 1 The research on the historical epistemologies of economic facts belongs to a broader scholarly endeavor that takes place in cultural anthropology, social theory, literary studies, political theory and history. This interdisciplinary work brings to light how deeply economic issues are constituted by intermingling a set of cultural, political, technical and legal distinctions, which distinguish what counts as properly economic from what does not. 2 In this perspective, the very definition of economy becomes a hybrid and contentious affair. The central theoretical question for the historical epistemology and cultural anthropology of economy is currently how to conceptualize the link between epistemic practices and acts of ‘doing the economy’. This special issue on the Historical Episte mology of the Economic pushes us to think about this crucial link. Monika Dommann, Daniel Speich Chassé and Mischa Suter explore different modes of approaching the interlacing of epistemology and economy. These modes can be discussed under the following headings: 1) Pragmatics and Poetologies of Knowledge, 2) Economic Discourses and Epistemic Techniques, 3) Boundaries of Economy. On the basis of the richness of the historical material and the finely grained arguments that these papers bring forth, I will elaborate on the conceptualization of these linkages between epistemology and economy. My discussion culminates in the attempt to clarify an analytical distinction that is freely used in this special issue but that deserves further discussion: the distinction between the economic and the economy as an object of historical epistemology. My question is, does it matter if we write a historical epistemology of the economic or of the economy? What distinction do we wish to make by juxtaposing these two?     

Iron in the soil: Living with military waste in Bosnia‐Herzegovina

Waste, in particular the waste produced by conflicts, has become a serious matter of concern in recent scholarship on materiality and society. But what is military post‐conflict waste, and what kind of materiality does it entail? This article retrains an ethnographic focus on post‐conflict materiality away from visible and easily recognized entities such as politicized monuments, towards (in)visible and misrecognized war remnants, those parts buried in the soil, in trees and sometimes in people's bodies. The article focuses on people's quotidian practices of re‐creating, re‐relating to and re‐dwelling in the world in the presence of military waste in rural Bosnia. It calls for an inclusive scholarship of materiality that takes the material‐cum‐emotional affects and effects that these material objects discharge upon persons as a matter of serious concern. The themes discussed in the article have far‐reaching implications, not just for Bosnian postwar anthropology, but for critically engaged anthropology and the role of the discipline in the contemporary world.     

Luritja Management of the State

In the Central Australian community of Amunturrngu the Luritja management of the State is not only subversive to the development of representative democracy and a capitalist economy, but this discourse of (dis)engagement empowers community members. This offers autonomy, albeit marginal, from the mainstream. The ‘problem of the cultural’ emerges in this engagement and the production of meaning requires enunciating the ‘third space‘: the ambivalent space of the cultural interface. Within this post‐settlement space certain modalities have been reformulated to structure a complex locality that defies the reification of social structures that anthropology so readily draws. How do people operate in this space and what type of person is most active here? The theoretical tools for this examination of Amunturrngu's engagement with the State are taken from political anthropology and post‐colonial theory.     

Archiving anthropology in Portugal

This article examines some of the issues surrounding archiving in anthropology. It provides an account of archiving in the Portuguese context and seeks to problematize anthropology archives, contributing to the as yet timid debate over this question in the field. There are various ways of recording ethnographies and saving the ensuing records. Anthropologists often reflect on their archives, but rarely make these reflections public. Nor do we know much about what anthropologists in general plan to do with their fieldnotes, diaries, images, maps, drawings, audio and video recordings and objects, once a specific research project is complete. How do anthropologists store their data? What should be done with these materials? What stories can they tell? Will the ethnographic materials produced in the present be considered historical archives in the future?     

Anthropology education and public engagement: Where do we go from here?

This guest editorial considers educational initiatives in the field of anthropology, with a particular focus on what has been learnt from the RAI experiences in setting up the now aborted A‐level.     

A racial triangle: physical anthropology and race theories between Germans,Jews and Poles

The last decades of the nineteenth century saw a growing prominence of German racial sciences. This article documents how East Central European scholars responded to their potential marginalization within the scientific community due to German racial theories in the field of physical anthropology and the popularization of science. Three personalities represent a sample of this variety: Ludwik Gumplowicz, a Polish-Jewish sociologist; Mateusz Mieses, a Galician Jewish amateur anthropologist; and Jan Czekanowski, professor of anthropology and spiritus rector of the Lwów school of anthropology. All three cases illustrate the contradictions inscribed into the concept of transnationalism. To varying extents, they belonged to the German-speaking scientific community, through which they gained access to international science. Their reactions to anti-Jewish and anti-Slavic positions among the dominant racial theories of their time shines light on the tensions which were present within the academic community, as well as on the tensions that appeared between their own (semi-)professional status, self-perception and their group identities. The international communication and contacts came into conflict with the exclusionary philosophy of racial theories, thus perpetually challenging their transnational position. The responses of these actors sought to redefine spatial and methodological frameworks amid the dominant discourses. Each making attempts in their own way, they aimed at reversing what they perceived as aberrations of racial theories while persistently remaining within this discourse.     

Afterword

ABSTRACT

In approaching history as a site of scholarly analysis and activist praxis, the papers in this volume open up new ways to think ethnographic and archival methods together. This afterword considers how these activist ethnographic representations work as part of the ethical and analytic commitments of contemporary anthropology more broadly. I ask what possibilities are opened when we as scholars think with other people’s struggles. Such dialogic encounter is a way in which activist anthropologies create possibilities for new imaginative frontiers and shared projects.     

On the Supernatural and Extraordinary Experience: Multiple Views and a Call for Synthesis

This review describes four disparate books that relate to the anthropology of religion. Each has a distinctive approach, ranges over a wide subject matter, and makes provocative claims. In summarizing and critiquing them most attention is paid to their perspectives on the natural and the supernatural. This leads to consideration of related work in the anthropology of extraordinary experience. It is argued that while our different approaches to the supernatural may reflect deep epistemological divisions within anthropology and, more broadly, in society, a form of semiotics that takes emergent complexity into consideration does provide opportunities for consensus.     

Thirty years of science studies: knowledge,society and the political

This article explores the last 30 years of science studies. It presents what the author takes to be some of the main questions raised in this field, the solutions most of its practitioners advocated, and what informed their intellectual and political attitudes. It tries to place the social studies of knowledge in a broader perspective, linking it to parallel changes in anthropology, sociology and history, and it questions its relations to social change on the one hand, and to the political on the other. It closes with a critique of some, often dominant, attitudes in the STS field.     

Mindfulness and culture

Mindfulness, an awareness training practice originating in Buddhism, is simultaneously championed as a mental health tool and critiqued as a form of neo-liberal subjugation in media representations. Here, anthropology is well positioned to contribute to and meaningfully alter these contemporary debates. Anthropologists' focus on the relationship between psychological categories and culturally embedded ethical practices offers a welcome corrective to celebratory or critical interpretive modes. Through an analysis of sensationalized media reports that ‘mindfulness can make you selfish!’, the authors argue that long-term qualitative research uncovers ways in which cultural values profoundly influence the effects of mindfulness. In doing so, they suggest the importance of continued ethnographic research into mindfulness and increased public attention to the connections between the culturally patterned ways that we think of our minds and what those minds come to be through mindfulness training.     

Biblical anthropology and the idea of human prehistory in late antiquity

Late Antiquity is an important period in the history of anthropology because it marks a divide between the naturalistic and rationalistic anthropological ideas of Greco-Roman philosophers and the "biblical anthropology" that was formulated by Medieval Christian writers. The biblical anthropology that emerged in Late Antiquity addressed the question of the origin of the first humans, our relationship to the natural world, and the original state of mankind. While early Christian philosophers based much of this biblical anthropology on the Genesis account of early human history, they also utilized a great deal of Greco-Roman philosophy in order to expound a vision of human prehistory that profoundly influenced anthropological thought well into the modern era.     

Anthropology in the UK: Never Mind the Biographies,Here's the Reflexive Symbols

Focusing on the concept of the intellectual biography, I explore the relational and symbolic importance of life histories for the reflexive history of anthropology. Legacies of questioning disciplinary self-awareness exist for fieldwork, data analysis, writing up, and academic social networks. The intellectual biography, as a newly developing self-conscious genre, is becoming central to the way in which the discipline writes its own history. This article situates five recent biographies of “British” anthropologists into a theoretical, methodological, and intellectual landscape that encompasses the international development of a century of social anthropology in the United Kingdom.     

Bridging anthropology and its archives: an analysis from the Smithsonian's National Anthropological Archives

Much has been written about the need to open up archives as part of the decolonial turn and decolonizing methodologies. What does this look like in practice for anthropology? Despite increasing interest in archives and ‘the archival turn’ among anthropologists, our study at the National Anthropological Archives (NAA) found that anthropologists who use archives in their work lack familiarity with organizational principles and histories that would help them navigate and gain access to these records, as well as critique them. Beyond reporting this recent research, we posit that the disconnect between archives and anthropology is not isolated to the NAA or the US, but is pervasive in the discipline. In sharing this work, we hope to inspire other similar institutional moves and to promote archival education and scholarly engagement in anthropology and its training programmes.     

Public anthropology and the financial crisis (Respond to this article at http://www.therai.org.uk/at/debate)

When anthropologists write about finance and the economy, their publications seldom reach audiences as wide as those of economists or journalists. Is there a space for anthropologists in public debates about our era's acute economic dilemmas? The short answer should be yes, partly because anthropologists are trained to probe social silences and make the invisible visible, and because we reject the pitfalls of Econ 101, oversimplifications that pervade public discourse. Academic anthropologists can draw lessons from what we might term ‘public economics’, as well as from the writings of Gillian Tett, an award‐winning financial columnist trained in anthropology. Perhaps we can also learn a little from tricksters – or from satirical activists who deploy irony, caricature, and paradox as sharp instruments in this age of austerity and billionaires. As we analyze finance and the economy in the aftermath of a financial meltdown whose causes and policy implications are intensely debated, our challenge still is to satisfy journalists' appetite for sound‐bite narratives without sacrificing nuance, historical contingency, and complexity.     

HARTOG,KOSELLECK, AND RICOEUR: HISTORICAL ANTHROPOLOGY AND THE CRISIS OF THE PRESENT

I enquire here into whether historical anthropology may serve to orient the critique of modes of temporalization under the conditions specific to what François Hartog designates as the contemporary regime of historicity. To this end, I bring Hartog into conversation with Paul Ricoeur: both arrive at a diagnosis of the crisis of the present on the basis of a parallel interiorization of the metahistorical categories of Reinhart Koselleck. Sharing a common interlocutor, the diagnoses at which they arrive are nevertheless quite different in nature, a result of the way in which these categories are inflected alternatively toward the anthropological perspective of fundamental temporalization and the semantic perspective of articulation at the level of “orders of time.” I suggest that the crisis of the present eludes the grasp of both and, with a view to gaining a more secure critical purchase over this crisis, propose a framework for bringing them into conversation.     

中国大香格里拉旅游区感性游走中的理性思考——兼评《中国国家地理》"川滇藏大香格里拉典藏版"

本文在对中国西部、尤其是部分香格里拉地区实地考察的基础上,按照科学发展观的指引,从文化人类学的理念出发,结合实际对传统文化与现代化的关系进行由表及里的思考,提出了一系列发人深省、甚至带有”悖论”性质的问题。本文认为,解决问题的根本出路,是必须将川滇藏香格里拉旅游区的联动发展纳入国家战略框架。