socially and academically, in Buddhist mindfulness practices and meditation is likely no different. It may be more interesting, however, that increasingly, mindfulness practices and meditation have found a home among Western psychologists and align quite
A Sartrean Analysis
Toward a Contemplative Ethnography
Don Seeman and Michael Karlin
Amid growing interest in mindfulness studies focusing on Buddhist and Buddhism-derived practices, this article argues for a comparative and ethnographic approach to analogous practices in different religious traditions and to their vernacular significance in the everyday lives of practitioners. The Jewish contemplative tradition identified with Chabad Hasidism is worth consideration in this context because of its long-standing indigenous tradition of contemplative practice, the recent adoption of ‘mindfulness’ practices or terminology by some Hasidim, and its many intersections with so-called Buddhist modernism. These intersections include the personal trajectories of individuals who have engaged in both Buddhist and Hasidism-derived mindfulness practices, the shared invocation and adaptation of contemporary psychology, and the promotion of secularized forms of contemplative practice. We argue that ‘Hasidic modernism’ is a better frame than ‘neo-Hasidism’ for comparative purposes, and that Hasidic modernism complicates the taxonomies of secularity in comparable but distinctive ways to those that arise in Buddhist-modernism contexts.
accumulation of unequal differences on the unjust behalf of very few” ( Santos 2015: 294 ). Which returns us to the question: what role can listening play in overcoming these obstacles to “live well”? Listening With “Each Other”? Mindfulness, Empathy, and
The Infrastructure of British Equestrian Horse/Human ‘Partnership’
Rosie Jones McVey
involving the fleshy body. However, as Jack’s success with Benji demonstrated, this ‘mindful body’ (Scheper-Hughes and Lock 1987) is not merely the location in which decisions are made, it is also an integral part of the horse–human communication
Udi Mandel Butler
What could a dialogical anthropology look like? That is, an anthropology where production of knowledge is premised on a close collaboration with research subjects, which is acutely mindful of the power relations inherent in such relationships as well as of the possible multiple publics through which such products could circulate. This article provides an inquiry into the possibility of this form of dialogical engagement, debating the notion of the 'public' of anthropological products and the 'uses' of such products. It discusses the work of some authors who have also been engaged with these themes before going on to provide examples of texts that have attempted to put this approach into practice.
Sexuality, Culture and Public Politics in the Middle East
The role of sexuality in the construction of various social institutions and in the maintenance of power hierarchies has long been a significant focus of anthropological research (Leacock and Safa 1986; MacCormack and Strathern 1980; Wolkowitz et al. 1981). Indeed anthropologists and sociologists have been mindful of the extent to which sexuality constitutes a highly contested terrain that is tightly patrolled by religious forces, morality codes and state institutions in all societies (Gole 1996; Hélie and Hoodfar 2012; Lancaster and di Leonardo 1997; Lee 2011; White 2002). However, in recent decades, the fragmenting of sexuality studies into studies of gender roles, reproductive rights, sexual orientation, studies in masculinities, and even honour killing and violence against women, has resulted in depoliticising sexuality: without clearly linking the various aspects and arenas in which sexuality is salient, the centrality and complexity of politics of sexuality to power structures are easily lost.
For the one hundredth anniversary of Sartre's birth it is fitting to consider some of the ways in which his thought remains relevant to our present concerns and to those of the foreseeable future. In this age of terrorism, most people would perhaps think first of Sartre's writings on political violence. Analytical philosophers, on the other hand, might be more inclined to cite Sartre's early works on such "hot" topics as the emotions and the imagination, not to mention consciousness more generally. And historians of philosophy, mindful of the cyclical nature of philosophical fashions and enthusiasms, might well point to a developing resurgence of interest in phenomenology, and to Sartre's distinctive contributions to that philosophical movement. Indeed, given the astonishing range of Sartre's writings, on everything from art to biography to history to psychology to literary criticism, it is impossible in one short essay to identify every contribution of enduring (or perhaps even permanent) value. Accordingly, I will focus here on just two topics: freedom and education.
New Challenges in the U.S. Academy
This essay examines changing practices of public anthropology in terms of their relationship to the political economic processes of global capitalism and neoliberalism as well as changes in the position of anthropology within a hierarchy of knowledge-producing disciplines. Examining my own experiences in different historic regimes, I argue that today's call for a public or engaged anthropology partially conflates two contradictory processes: the drive to raise the value of disciplinary expertise and stake a claim to authority in the world of policy elites located in the state, media and academy; and the drive to use contemporary theories and methods to offer cogent critiques of the very institutions which are gatekeepers for public knowledge. We often find ourselves examining actors in the same professionalized settings in which we ourselves are situated and within which we seek more authority. I argue that we should continue to work on two tracks simultaneously with serious analysis of their contradictions. While we conform to dominant public questions, producing knowledge in ways that fit mainstream formats of communication, we must also invest significant effort in finding ways to help audiences reframe urgent issues by working to better convey contextualized understandings of how power and politics work through sociocultural processes. As a result, we will become more mindful of the specific structural constraints and cultural processes which work against broadening and reframing popular understandings.
Embodied Socialities of HIV and Trauma in Uganda
Lotte Meinert and Susan Reynolds Whyte
Sensations and symptoms are socially shared, as well as individual, experiences. The sensations of one mindful body are not perceived only by that individual, but often also by immediate others. The interpretation of sensations as symptoms of a
Richard G. Hirsch
the prophet Jeremiah: ‘I am mindful of the plans I have made concerning you, declares the Lord, plans for your welfare, not for disaster, to give you a future and a hope ’ (Jeremiah 29:11).