hygiene and tropical medicine vital for colonial rule, being sidelined on many levels (scientifically, financially, socially, and politically), and now being of central interest within global health policy. It is through processes of classification that
Creating a New Disease Grouping
's By the Pricking of My Thumbs 19 or Paul Bowles’ Let It Come Down 20 might be considered to do). The scope that ‘Shakespearean Fiction’ covers is immense, and some formal system of classification seems indeed to be warranted. In the meantime, what
Andrei V. Grinëv
Sailing ships played a significant role in the colonization of Alaska during the Russian period (1741–1867). However, classifying them is sometimes very difficult because the historical sources are very scarce and even contradictory. These difficulties lead to many errors in classification of specific vessels on the pages of scholarly literature. In addition, some authors have poor knowledge of maritime affairs. As a result, “frigatomania” is especially frequently encountered in Russian (occasionally in American) historiography. A correct classification of the ships allows us to better understand the scale of colonial expansion.
The Kunstkamera's Russian and Asian Ethnographic Collections in the Late Imperial Era
Marisa Karyl Franz
galleries. By examining these guidebooks, we can see the systems of classification and categorization used within the museums to organize and identify the materials on display and how these objects were presented to the public. This article focuses on the
Thomas Hylland Eriksen and Elisabeth Schober
The anthropology of waste, drawing on Mary Douglas’s seminal work as well as later studies of landfills, ragpickers, environmental crises and even social exclusion, is a prism through which to view and understand the crises of neoliberal globalisation. This introduction reviews the literature and identifies some themes in the anthropology of waste, some of which are explored in the subsequent contributions to this special section.
Engineering anthropology for beginners
Michael Thompson and M. Bruce Beck
There is, it is often observed, no waste in nature; waste comes from culture. This means that if there were no human‐generated material flows – water, energy, phosphorus, nitrogen, food, carbon dioxide and so on – there would be no waste. But it does not follow from this that the more human‐generated flows there are, the more waste there will be. By re‐engineering our cities’ infrastructures in ways that enjoy the consent of their citizens – our focus in this paper is on water and its conversion into wastewater – we can progressively alter the material flows from ‘bad’ to ‘good’, with the ultimate goal of making those cities into forces for good in the environment.
This article proposes using the theoretical discussions of Deleuze and Guattari as a means of comprehending the various ways in which individuals speak about their ethnic identity. This is done through a case study of a state-run educational boarding school offered to subjects identified as 'ethnic' in Israel. The findings expose two ways of talking about ethnic identity: 'minor language' and 'major language'. What I term the 'major language of ethnicity' makes substantial use of state language and offers two hierarchical categories that serve as an archetype for classifying groups. The 'minor language of ethnicity', on the other hand, offers multiple local identifications and potential identity alternatives. The article suggests using dynamics at the foundation of these concepts to consider the position of the researcher and to expose existential 'lines of flight' and life inventions of subjects in everyday life.
The emergence of the anthropology of colonialism in the 1990s has stimulated and enhanced critical reflection on the cultural and historical embedding of the discipline of anthropology, offering what is in effect a historiography of the discipline's present. How has this historical consciousness changed the contours of the discipline? Has it allowed anthropologists to critically distance their discipline from its intimate involvement with the world of modernity, development and the welfare state, as it first emerged under colonial rule? Have anthropologists learned that, instead of targeting and thus essentialising otherness, we should now study the processes by which human differences are constructed, hierarchised and negotiated? This presentation focuses on recent developments in European and North American anthropology in order to discuss the potential effects of the anthropology of colonialism's historical consciousness on anthropological ontologies (epitomised by current discussions on ‘indigenous peoples’), epistemologies (in reconceptualising ‘field’ and ‘method’) and ethics. It thus tries to outline the ways in which the critical promise of the anthropology of colonialism faces the obstacles that the present‐day heritage of colonialism puts in the way of realising its future potential.
The Two Hidden Categories of ‘La doctrine d'Émile Durkheim’
’, because it is systematic and imposes itself on all. And if it imposes itself with this force, it is that these classifications have a useful role: to strengthen the conscience and the unity of the group. In all circumstances, knowledge consists of a set of
Le programme de sociologie de la connaissance d'Halbwachs
, 1903 ). S'il y a « délire », aux yeux des Occidentaux, il n'en est pas moins « bien fondé », car il est systématique, et s'impose chez tous. Et s'il s'impose avec cette force c'est que ces classifications ont un rôle utile : fortifier la conscience et l