) question, “Do communication technologies change the way people speak/write, or do these media reflect established patterns and norms of verbal interaction?” I can only provide an ambiguous answer. The scattered and varied writing of my field notes matches a
Two Vepsian Villages and three Researchers
Laura Siragusa and Madis Arukask
Photographers of Siberia in Late Imperial Russia
(without ending the use of traditional sketches) to the much wider use of photography, which became the preferred way of depicting people, dwellings, household items, and rituals. Advances in the technology of photography also led to its increased use. Many
Traveling Trails with Teetł’it Gwich’in
Jan Peter Laurens Loovers
and their technologies. The medicine-man, accompanied by a group of men, travels downriver to investigate his vision and stumbles on a clearance in the forest. The trees are cut rather smoothly. The men ponder whether the trees have been cut by a Giant
The Entanglement of Roads, Resources, and Informal Practices in Buriatiia
graphite in Botogol stopped as a new technology for making pencil leads out of lower quality graphite was discovered in France. Soon after that, Alibert left the region, and the graphite pit was slowly abandoned. In the Soviet period, Oka became the site of
A. E. Nordenskiöld’s Three Expeditions to the North Asian Coast, 1875–1879
Seija A. Niemi
advance and knew how to exploit the opportunities offered by Siberia. He also enjoyed good relationships with his financiers, and he knew how to utilize new technology, especially steam power. He received financial support from the Swedish government and
Alla Bolotova, Anastasia Karaseva, and Valeria Vasilyeva
groups where all residents of the region are invited. For Kirovsk, such neighboring cities are Apatity, Monchegorsk, Olenegorsk, Murmansk, Poliarnye Zori, Kandalaksha, and even Kovdor, which is a bit more remote. New technology contributes to the
The Queer Cartography of French Gay Men's Geo-social Media Use
Dominique Pierre Batiste
Why do gay men utilise geo-social media applications such as Grindr and Scruff? Social media scholarship describes technological mediations and changes to social space and communities; however, there are theoretical gaps concerning what geo-social technology means for gay men. I suggest that gay men's ability to see other gay men, via geo-social media, reveals the queer cartography of any geographical location. This re-mapping of social space proves the public sphere less heteronormative than purported, cultivates community between gay men who may initiate face-to-face contact utilising geo-locative technology, and allows gay men to interact with one another outside of specifically gay spaces. This research is based in Toulouse, France, and adds to scholarship concerning French gay men's resistance to heteronormativity. This research also holds global significance concerning subjugated communities' uses of geo-social technology in their resistance against dominant cultures.
Anthropological debates on kinship in the Middle East have centred on the 'problems' of patriparallel cousin marriage and milk kinship. A focus on Middle Eastern reactions to assisted reproductive technologies such as in vitro fertilisation allows a fresh perspective on the study of kinship in the region. My own research has investigated Islamic legal reactions to assisted reproductive technologies and the practice of assisted reproduction in Lebanon. Islamic legal reaction is diverse, as are the uses made of these techniques by non-specialist Muslims. Considerations of propriety and public reputation remain uppermost, although matters of kinship are debated and new patterns and ideologies of relatedness are potentially emerging.
The Making of Sunni versus Shi'ite Test-Tube Babies
Marcia C. Inhorn
In vitro fertilisation and even newer assisted reproductive technologies are part of everyday life in the contemporary Middle East. There, IVF is practised according to local Islamic norms, which have been reinforced by fatwas from lead- ing religious authorities. As this article will show, ideological differences between dominant Sunni and minority Shi’ite forms of Islam are currently shaping the practices of test-tube baby-making in the Muslim world, particularly regarding the use of third-party gamete donation and new technologies to overcome male infertility. Such divergences have led to gender transformations within infertile marriages in the Muslim Middle East, with potentially profound implications for women’s marital security and family formation.
Between Religious Restrictions and Medical Opportunities
In vitro fertilisation (IVF) is gradually becoming available in Georgia, but while the medical technologies are being developed, the Georgian Orthodox Church opposes the idea of having a child through what it declares to be unnatural ways. Despite the authority of the Church, the Orthodox discourse about IVF is not directly incorporated into the everyday lives of people. Ethnographical observation has allowed an exploration of how childless women in Georgia reconcile modern reproductive technologies with their religion. In order to explain the hybridity in women’s attempts to make official religiosity better adapted to everyday life, I use the concept of bricolage as applied to the social practices of women who assemble different, seemingly disjointed, resources in coping with problematic situations.