. References Association of Social Anthropologists of the UK and the Commonwealth (ASA) . 2013 . Ethical guidelines for good research practice . www.theasa.org/downloads/ASA%20ethics%20guidelines%202011.pdf (accessed 10 November 2015 ). Bank , Andrew
Radcliffe-Brown and Malinowski’s South African engagements, 1919–1934
This introduces and discusses the background to a virtually unknown text - Durkheim's speech at the funeral of his colleague and friend, Frédéric Rauh (1861-1909). The two men had known one another for some time, and had much in common. But a disagreement had arisen between them, over the individual's role in social life, and came to the fore in their exchange with one another during the debate on Durkheim's 'The Determination of Moral Facts' (1906). This traces the development of Rauh's career and of his views on ethics, outlines the argument of his main book, Moral Experience (1903), and indicates how his work increasingly referred to Durkheim, Lévy-Bruhl and the Année sociologique. But it is above all in an effort to pinpoint what was at stake. For it can seem more of a divergence of perspectives, generating disagreement over the questions it is important to ask, rather than over precisely the same issues.
Moral contests and ethical possibilities in mining impact reporting
Subterranean waters in the mineral-rich and water-poor Atacama desert, northern Chile, are subject to contest between resource-extracting companies and mostly indigenous residents. In complying with global Corporate Social Responsibility standards and local agreements, and in an effort to reduce opposition from indigenous groups, some mining companies have begun to undertake “transparency” reporting regarding the impact of their subterranean water extraction activities. These engagements present a moral interface between two streams of global discourse: the CSR principle of “transparency” on impacts of water extraction and the rights of indigenous peoples to “native waters.” An ethnographic study of a set of such engagements shows indigenous community rejection of the truths that transparency purports to reveal. However, the apparent intractability of moral contest in such globally comparative and locally specific contexts in terms of distrust of the mining companies is tempered by a proposition for the ethics of engagement.
Anthropological knowledge production in question
This article draws out some of the implications of the fact that what anthropologists claim to know, or want to say, is unavoidably and in complicated ways bound by the ethics of involvement, detachment, and institutional location. I will first consider the increasingly common practice of circulating the output of anthropological research within the social context of its fieldwork, among the various research participants and interlocutors. Second, I will try to account for the sometimes negative reception of ethnographic accounts, especially where the research has focused on organizations (e.g., NGOs), activists, or others professionally concerned with public representations of their work. Third, I will reconsider the notion of “speaking truth to power” by pointing to the unacknowledged power of ethnographic description. Finally, I will suggest that ethical concerns are generated as much by the theoretical framing of research as by fieldwork practice, and that these are matters of choice rather than inherent in the ethnographic method.
Introduction, Translation Notes, and Comments
Ronjon Paul Datta and François Pizarro Noël
de sociologie containing lecture notes for ‘Physique des mœurs et du droit’ (1950), published in English as Professional Ethics and Civic Morals ( 1992) . They were discovered at Eveline Halphen's house (Durkheim's granddaughter). The first
Human-Centrism, Posthumanism, and AI
Nandita Biswas Mellamphy
be designed to act ethically and should have rights ( Gunkel 2018 ). Many new organizations and partnerships have sprung up all over the globe to address a range of AI ethics-related challenges from bias, gender gaps, and overt/covert monitoring in
The Importance of Native American Philosophies of Naming for Environmental Justice
connected to a particular ontology that understands individuals as the fundamental units of reality and thus of ecology, biology, anthropology, politics, ethics, law, and so on. Why is this important for thinking about environmental management from an
Recognizing Agency in the Limits of the Rational Subject
in political transactions, live independently and give something back in return for their care ( Kittay 1999 , 2008 , 2010 , 2011 ). 2 To do this, Kittay both draws on and contributes to a conversation about the ‘ethics of care’ by focusing on
Counter-Ethics of Gender and Sexuality in an Indian Dream Analysis
contexts, what infrastructures carry through into ‘new associations’. This article is not about Sikander’s art, but makes use of it, rather than the usual sources in philosophy, as theory for thinking about ethics, counter-ethics and their infrastructures
Technologies of the Other, Lenience, and the Ethics of Ethiopian Orthodox Fasting
clearly as possible. Tamrat nodded in emphatic consent while finishing his coffee. The conditionality of the ‘at least’ would keep coming up in my conversations with the two friends as the fast continued. Their ethics, as I will elaborate, were that of the