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Intersubjectivity as Epistemology

Christina Toren

By means of a tale of food poisoning as retribution, this article describes a kind of reasoning that consciously defies commonsense logic. The lived validity of this form of reasoning emphasizes the necessity of an epistemology for anthropology that puts the analysis of relations between people at the heart of our understanding of human reasoning and its ontogeny. An ethnographic analysis of how certain island Fijians give form to kinship relations through the production, exchange, circulation, giving, and consumption of food suggests that it is the very specificity of intersubjective relations between particular persons that make them a proper focus for the anthropologist's attention. It follows that intersubjectivity is central to anthropology as an epistemological project whose fugitive object of study can only be ourselves, even while its focus is bound to be on others.

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The Graphical Epistemology of Comics via Jeff Lemire's Gideon Falls

Jörn Ahrens

respect to its implications for ostensibly realistic narratives. From here the essay turns to a special epistemology of the comics medium. Finally, it incorporates an understanding of comics as an ostracised medium, which gives rise to the question: what

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From Epistemology of Suspicion to Racial Profiling

Hans Gross, Mobility, and Crime around 1900

Gal Hertz

from the natural sciences, and adjusted them to the purposes of criminal investigation. Gross's introduction of an “epistemology of suspicion,” to paraphrase Paul Ricœur, provided a scientific methodology, which at the same time operated along these

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Pan-Africanism and Epistemologies of the South

Pascah Mungwini

, however such decolonisation cannot come from existing philosophies and analytic paradigms which have dominated the world thus far but from those epistemologies born out of the historical experiences of the struggle against domination. These are alternative

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Experience and Epistemology

The Life and Legacy of Marcus M. Jastrow (1829–1903)

Mirjam Thulin

Amongst the people from Europe immigrating to North America in the nineteenth century many Jews from Germany came to the New World trying to begin a new life. Their religious experience in Europe and Germany, and ideas of organising (religious) education shaped to a large extent Jewish religious life and education in North America, especially in the emerging United States. Marcus M. Jastrow (1829-1903) was amongst these Jewish immigrants. He came to America in 1866, and only when he took over the rabbinate of the Rodeph Shalom congregation in Philadelphia (Pa.) did the external conditions of his life settle down. Yet two cities - Berlin and Warsaw - and the encounter with distinguished scholars of the Science of Judaism (Wissenschaft des Judentums) and their beliefs remained most formative in Jastrow's life and legacy in America. Through this article I aim to trace back the elements of Jastrow's education and experience in Germany and Poland and identify and measure the impact of it in his life and epistemology in America.

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Righting Names

The Importance of Native American Philosophies of Naming for Environmental Justice

Rebekah Sinclair

site at which issues with references between Western and Indigenous epistemologies unfold” ( Bang et al. 2014: 11 , emphasis added). Where I live as a settler and guest in Kalapuya territory, in central Oregon, the names of lands, places, rivers

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European Anthropology as a Fortuitous Accident?

Reflections on the Sustainability of the Field

Čarna Brković

form of conceptual translation within ‘our’ modern world, or between ‘our’ modern and ‘Other’ nonmodern social worlds and ontologies. The classic understanding of anthropological epistemology assumes that doing ‘anthropology abroad’ is epistemologically

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An Accountability, Written in the Year 2108

Carolyn Nordstrom

This 'archaeology of the future' examines how we, as scholars and anthropologists, will be read—and judged—in the time to come. Twenty-second-century theoreticians may well ask (as we today ask of colonial-era scholarship): “Did the scholars in the early twenty-first century see in their analyses new kinds of warfare, unparalleled forms of violence, potentialities yet to be developed?“ Through an analysis of events likely to unfold over the course of the next 100 years (from changing power constellations to anthropology's attempt to commit disciplinary suicide), this article affirms an anthropology that takes ontological reflexivity seriously; that no longer accepts outdated heuristics dividing theory from theoretician from Being (production of the world); and that grounds this approach in an accountability recognizing epistemology as dynamic, honest, and emergent.

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What Is Happening to Epistemology?

Christina Toren and João de Pina-Cabral

Anthropologists debate the primacy of epistemology over ontology, and vice versa, or whether the one is bound always to implicate the other. Our collective and personal history, however, makes the lived world what it is for us, and not all explicit knowledge is constituted in the same way, with the same purposes in mind and within the same sets of binding parameters. Thus, the task of ethnography is to inquire into the different nature of the different forms and modes of constituting knowledge, even while we strive to understand what our own histories make us take for granted as self-evident. This article argues that as a profoundly radical endeavor after knowledge, ethnography goes to the very roots of inquiry into what it is to be human and thus provides for anthropology as a continuing comparative project of fundamental importance to the human sciences.

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Method-ological Mapping of Girlhood Studies

The Academic Landscapes of Girlhood

Halle Singh

) In this definition, research, method, methodology, and epistemology all work together (or should, as Mitchell and Reid-Walsh are arguing) to address central questions about conducting research with, for, and about girls and girlhood. They end with a