cinema industry, on the other, reconfiguring what had traditionally been understood as the distinct domains of science and art. 1 Sergei Eisenstein's collaboration with Alexander Luria and Lev Vygotsky emerged from this context of “proto–third culture
Triangulation and Third Culture Debates
Making Object Biographies
Margareta von Oswald and Verena Rodatus
—with their many underresearched objects—to reflect on the objects’ hidden “affordances” ( Basu and De Jong 2016 ) in order to question the museum’s politics of access and knowledge production. One aim of our collaboration with Professor Tchibozo was to
collaboration with experimental scientists in developing studies of genuine potential relevance to our concerns. This does not mean that empirical results will answer philosophical questions. After all, many of our questions are ultimately normative. But if we
Into the New Century
George E. Marcus
Classic conditions of fieldwork research, to which anthropology remains committed, are difficult to establish today within far-reaching projects of neoliberal economy, governance and philanthropy. The forms of collaboration on which these projects insist, and those that ethnography encourages for its own research purposes, must be reconciled. On the bargains or adjustments that anthropology makes with neoliberal projects, within which it establishes scenes of fieldwork, depends its capacity to produce critique - its primary agenda since the 1980s. These issues are what are at stake in the widespread current discussions of, and hopes for, an 'engaged' anthropology.
Animals and Human Knowledge
harnessed for any advantage in agriculture, transport, or war. The importance of this collaboration was implicitly realized in the modes of deployment of animals, where traditional animal handlers were often transported with animals in non
Digital Repatriation and the Circulation of Indigenous Knowledge Workshop Report
Joshua A. Bell, Kimberly Christen, and Mark Turin
On 19 January 2012, the workshop After the Return: Digital Repatriation and the Circulation of Indigenous Knowledge was held at the Smithsonian Institution’s National Museum of Natural History in Washington DC. With support from the National Science Foundation and the Smithsonian’s Understanding the American Experience and Valuing World Cultures Consortia, this workshop brought together twenty-eight international participants for a debate around what happens to digital materials after they are returned to communities (however such communities are conceived, bounded, and lived). The workshop provided a unique opportunity for a critical debate about the very idea of digital return in all of its problematic manifestations, from the linguistic to the legal, as indigenous communities, archives, libraries, and museums work through the terrain of digital collaboration, return, and sharing. What follows is a report on the workshop’s presentations and discussions.
Exploring Cosmopolitan Competences
Emil Abossolo Mbo and Cassis Kilian
Since global interdependencies are a feature of urbanisation, Kwame Anthony Appiah's pleading for an education in 'cosmopolitan citizenship' is forward-looking. Given increasing mobility, handling different urban rhythms is as important as dealing with different languages. Actors explore how airports, supermarkets and cemeteries react to gait, respiration and heartbeat and how people adopt or impose rhythms. Such investigations might appear superficial from an academic perspective, but they bear resemblance to ethnographic fieldwork.
We (an actor and an anthropologist) refer to the shift from participant observation to collaboration proposed by George Marcus, and conjointly explore rhythmic aspects of urbanisation, which are difficult for scholars to grasp. Our aim is to expand anthropological concepts, methods and forms of representation. In reference to Paul Stoller, we consider acting methods a 'sensuous scholarship' and argue that rhythm allows us to explore preverbal aspects of feelings of belonging or alienation in the urban space.
Collections Care at the Laboratory of Archaeology
exhibit archaeological material. I discuss the impact of two of these exhibits in a following section. Repositories and Collaboration It is important to note that museums and repositories are not necessarily the same. In their discussion of archaeological
The Transition from Ultranationalism to Pan-Europeanism by the Interwar French Fascist Right
This article considers the emergence of pan-European discourse and the creation of transnational networks by the intellectual extreme Right during the interwar and occupation years. Through a close reading of the essays, speeches, and texts of French fascist intellectuals Abel Bonnard, Alphonse de Châteaubriant, and Pierre Drieu la Rochelle, the author contends that it was during the interwar and wartime decades that the French extreme Right transitioned from its traditional ultranationalism to a new concept of French national identity as European identity. More importantly, these three leading fascist intellectuals worked to distinguish their concept of European federation and transnational cultural exchange as anterior to and independent of submission to Nazi Germany. It was, therefore, in the discourse and the transnational socio-professional networks of the interwar period that we can find the foundation for the new language of Europeanism that became ubiquitous among the postwar Eurofascists and the Nouvelle Droite today.
What facilitates the psychic process of grieving a traumatic loss, and what happens when that process is blocked? Forbidden Games is, on one level, an intimate film about childhood trauma. When viewed from a psychoanalytic perspective informed by concepts such as introjection and pathological mourning, however, it emerges as a complex allegory that reflects, through its narrative and filmic elements, on the sociocultural and historical dynamics of France's troubled response to the loss of its identity as a democracy during World War II. The film also reflects on the even more shameful history of the rise of French anti-Semitism under the Vichy regime and France's history of silencing or repressing the drama of its willing collaboration with the Nazis' Final Solution. Private trauma thus screens public, political trauma as Clément's film becomes both a medium for sociocultural commentary and a memorial to loss that could not be buried or mourned.