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Didier Gazagnadou

In this article, the author investigates, from an anthropological point of view, why many Iranian women (and even some men) resort to rhinoplasty – that is, surgery to alter the appearance of the nose – for cosmetic purposes. When did this phenomenon begin in Iran? Which social classes and ages are concerned? What is the relationship between this practice and Iranian society in general? Is it the result of foreign cultural influences? What comparisons can be made with other cultures? Born of a micro-sociological case, these interrogations address the anthropology of Iranian society, which, like many others, has been engaged for several decades in an ‘exchange process’ that today is commonly known as globalisation.

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Understanding the Zār

An African-Iranian Healing Dance Ritual

William O. Beeman

This article explores the structure and meaning of the Zār ceremony as carried out throughout the Persian Gulf. This ceremony is mirrored by similar ones throughout North and East Africa, suggesting that the Zār may have resulted from cultural diffusion along historical trade routes. The Zār practitioners, the bābā and the māmā, must cultivate extensive skills in musical performance, movement and coordination in order to affect a palliative relief for persons affected by spirit ‘winds’ that inhabit them, causing physical and emotional distress. The Zār ceremony is an important method of non-allopathic treatment for emotional disorders that might elsewhere be treated through psychiatry in clinical settings. Practitioners see it as compatible with Islam, though not a strictly Islamic practice.

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Commentary

The Cultural Diffusion of Asian Innovations in Transport Mobilities

Kevin Hannam

In this brief commentary on the articles in this special section, I would like to relate them to more contemporary mobilities issues as well as the wider mobilities theoretical literature. In so doing, I seek to highlight and interrogate a key theme, namely Asian innovation in mobilities and processes of cultural diffusion. As the editors of the special section suggest, historically the introduction of new transportation technologies and their ensuing mobilities practices became symbols of modernity for much of South and Southeast Asia under colonialism. They also emphasize that such innovations were highly contested and thus they suggest that the mobility of mobilities is seldom a smooth process, but, rather, laden with negotiations and struggles over power. Furthermore, the editors highlight that Asia should not be represented as an imitator of Western mobility and modernity but rather seek to place innovation agency in Asian hands. The articles prompt me to ask a further question about the role of non-human actors in these processes: Is it more a question of placing innovation in the vehicles of mobility themselves?

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Introduction

The Social Life of Contentious Concepts

Ronald S. Stade

cultural diffusion come into focus. The relationship between anthropology and conceptual history is, however, asymmetrical. While historians like Koselleck and Skinner not only conduct close studies of empirical data but also engage systematically with the

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Eschatology, Ethics, and Ēthnos

Ressentiment and Christian Nationalism in the Anthropology of Christianity

Jon Bialecki

call ‘cultural diffusion’. Under this claim, just like the modular form of nationalism itself ( Anderson 1991 ), Christian nationalism is iterable and has similarly been broadcast far and wide. We have seen comparable patterns of broadcast and

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Assisted “voluntary” return of women to Kosovo

Rhetoric and reality within the framework of development

Sandra Sacchetti

ebab28-d9b6–11dd-af2b-b1f6023af0c5/eur700731998en.htmlLevitt , P. ( 1998 ). Social remittances: Migration driven local-level forms of cultural diffusion . International Migration Review 32 ( 4 ), 926 – 948 . Madhok , S. , & Rai S.M. ( 2012

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The Social Life of Fighting Words

The Case of Political Correctness

Ronald S. Stade

result of Friedman introducing the right-wing US interpretation of political correctness into a Swedish context. Friedman was thus an agent (not the only one) of cultural diffusion. Despite his being a professor of anthropology, Friedman failed to notice

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From philanthropy to impact investing

The case of Luxembourg

Shirlita Espinosa

). “ Mission ”. Retrieved from http://www.lpad.org.lu Levitt , P. ( 1998 ). Social remittances: Migration driven local-level forms of cultural diffusion . International Migration Review , 32 ( 4 ): 926 – 948 . 10.1177/019791839803200404 Luxembourg