Iberia: population genetics, anthropology, and linguistics.

Basques, Portuguese, Spaniards, and Algerians have been studied for HLA and mitochondrial DNA markers, and the data analysis suggests that pre-Neolithic gene flow into Iberia came from ancient white North Africans (Hamites). The Basque language has also been used to translate the Iberian-Tartesian language and also Etruscan and Minoan Linear A. Physical anthropometry of Iberian Mesolithic and Neolithic skeletons does not support the demic replacement in Iberia of preexisting Mesolithic people by Neolithic people bearing new farming technologies from Europe and the Middle East. Also, the presence of cardial impressed pottery in western Mediterranean Europe and across the Maghreb (North Africa) coasts at the beginning of the Neolithic provides good evidence of pre-Neolithic circum-Mediterranean contacts by sea. In addition, pre-dynastic Egyptian El-Badari culture (4,500 years ago) is similar to southern Iberian Neolithic settlements with regard to pottery and animal domestication. Taking the genetic, linguistic, anthropological, and archeological evidence together with the documented Saharan area desiccation starting about 10,000 years ago, we believe that it is possible that a genetic and cultural pre-Neolithic flow coming from southern Mediterranean coasts existed toward northern Mediterranean areas, including at least Iberia and some Mediterranean islands. This model would substitute for the demic diffusion model put forward to explain Neolithic innovations in Western Europe.     

Dental anthropology.

By Simon Hillson. New York: Cambridge University Press. 1996. 373 pp. ISBN 0-521-45194-9. $74.95 (cloth). © 1997 Wiley-Liss, Inc.     

Islam, politics, anthropology

In this paper, we consider anthropology's long and, at times, problematic engagement with the study of Islam and Muslim societies. Specifically, we reflect critically on ongoing anthropological debates about the relationship between Islam and politics and suggest new terms of analysis. Although we pay attention to the state and formal politics, involving various social actors and organizations, we are also interested in everyday politics and micropolitics, arenas where anthropology proves especially adept. It is at the intersection of these multiple levels and where the field of politics is constituted in practice that we situate the analytical focus of the anthropology of Islam and politics in this Special Issue of the Journal of the Royal Anthropological Institute .  

Résumé

Les auteurs s'intéressent ici à la longue, et parfois problématique histoire, de l'étude de l'islam et des sociétés musulmanes par l'anthropologie. L'accent est mis plus précisément sur une réflexion critique relative aux débats anthropologiques actuels sur les liens entre islam et politique, et sur l'exploration de nouveaux termes d'analyse. Tout en prêtant de l'attention à l'État et aux institutions politiques, impliquant différents acteurs sociaux et organisations, nous nous intéressons également à la politique au quotidien et à la micropolitique, domaines dans lesquels l'anthropologie s'avère particulièrement compétente. C'est à l'intersection de ces multiples niveaux, et là où le champ du politique est constitué dans la pratique, que nous situons le point focal de l'analyse anthropologique de l'islam et du politique dans ce numéro spécial du Journal of the Royal Anthropological Institute .     

Toward conservational anthropology: addressing anthropocentric bias in anthropology

Anthropological literature addressing conservation and development often blames ‘conservationists’ as being neo-imperialist in their attempts to institute limits to commercial activities by imposing their post-materialist eco-ideology. The author argues that this view of conservationists is ironic in light of the fact that the very notion of ‘development’ is arguably an imposition of the (Western) elites. The anthropocentric bias in anthropology also permeates constructivist ethnographies of human–animal ‘interactions,’ which tend to emphasize the socio-cultural complexity and interconnectivity rather than the unequal and often extractive nature of this ‘interaction.’ Anthropocentrism is argued to be counteractive to reconciling conservationists’ efforts at environmental protection with the traditional ontologies of the interdependency of human-nature relationship.     

Archaeology, anthropology and subsistence

Wherever and whenever one may wish to place the roots of the disciplines of archaeology and anthropology, the subsistence-based categories of savage hunters and civilized farmers still lie at the heart of the division of much contemporary intellectual labour. The sources of these categories can be traced back into the seventeenth century, although they were first systematically related to (pre)history and cultural difference in the mid-eighteenth century. The subsequent relations between these categories and the changing disciplines of ethnology, ethnography, and archaeology have not remained constant over time or space. However, the underlying assumption that subsistence practices are meaningful and useful societal categories has persisted for the past 250 years. The relationship between such concepts, the closely associated idea of social evolution, and anthropology and archaeology, in particular from the mid-nineteenth century to the present, is examined. It is suggested that finding ways of writing across such categories is a necessary step for the future of both disciplines.     

Physical anthropology,peace and justice: Some observations

Human biological well being is a concern of physical anthropology. Genetic determinants and also sociocultural factors, which operate through biological bases, affect human biological quality. Several populations from different parts of the globe have been identified where varieties of detrimental genes occur in considerable numbers influencing health and some other related biological aspects of human life. Injustice will be done to those populations if necessary measures are not undertaken to improve their biological qualities. Peace cannot prevail in an atmosphere where people are deprived of the basic amenities for survival and maintenance of good health.     

Cyber anthropology or anthropology in cyberspace

As a variety of anthropology, cyber anthropology is considered to be the fastest growing sub branch in the science. It is based on synergic effects of multimedia systems and hypermedia, using their comparative advantages. One of the least researched fields of cyber anthropology is the relationship of individuals and social groups with a multimedia document in terms of their perception of such subject. This is because the foundation of social-informatics perception in the society is created based on the evidence of a real life, whereas here the perception is established at the level of virtual, i.e. online life. The rhetorical question here is whether an identical content causes the same or different user reactions, depending on whether it was perceived offline or online, i.e. to what extend does the medium (and not the information content) dictate the user perception. In this respect the research titled "Perception of online museum content creators and actual habits of Croatian online museum visitors" can be a "case study" for the impact of "cyber potential" on the classic anthropological paradigm.     

Boas, Darwin, science, and anthropology

This paper presents a new reading of Franz Boas's philosophy of science and his approach to the understanding of culture and behavior. It points out that his approach had important parallels with the worldview of the major figures associated with pragmatism and suggests that a similar perspective can be useful today.     

Review. Understanding kuru: the contribution of anthropology and medicine

To understand kuru and solve the problems of its cause and transmission required the integration of knowledge from both anthropological and medical research. Anthropological studies elucidated the origin and spread of kuru, the local mortuary practices of endocannibalism, the social effects of kuru, the life of women and child-rearing practices, the kinship system of the Fore and their willingness to incorporate outsiders into it, the myths, folklore and history of the Fore and their neighbours, sorcery as a powerful social phenomenon and way of explaining the causation of disease, and concepts of the treatment of disease. Many scientists from different disciplines, government officers and others have contributed to this chapter of medical history but it is the Fore people who have contributed the most, through their suffering, their cooperative and reliable witness to kuru, and their participation, in various ways, in the research process itself.