Reshaping Empire

This chapter details the life and career of Edward Geoffrey Stanley, 14th Earl of Derby, from 1841–1845. In 1841 Britain's overseas possessions extended around the globe as a varied aggregation of colonies, islands, entrepôts, naval bases, and penal settlements. They broadly comprised the white settlements, claiming rights of ‘representative government’, and those ‘dependent’ colonies acquired by conquest or treaty. These far-flung possessions were overseen by the Colonial Office. Stanley, as Secretary of State, saw his essential ministerial responsibility as safeguarding the prosperity and security of Britain's existing possessions. He was not an aggressive colonial expansionist. Britain, in Stanley's view, did not require greater overseas territory. Rather, her empire provided an economic base upon which to build increasing commerce and trade.

White supremacy shaped both the formation of the South African racial state and the formation of racial groups, including the creation of the Coloured category as mixed and liminal between White and Black. There are, however, debates about the continuing legacy of white supremacy in post-apartheid, contemporary South Africa. This paper joins others in the important task of delineating racial hierarchies within contemporary South African society to help reveal the form of oppression, and the accompanying underlying assumptions and ideologies, such as white supremacy, that allows racial difference and deprivation to remain. In this paper, I analyze semi-structured interview data from 50 “Coloured” adults in order to explore their understanding of white supremacy, the racial hierarchy, and contemporary racism. I find that white supremacy negatively impacts Coloureds’ lived experiences through shaping their experiences of structural and interpersonal discrimination from White South Africans. In addition, Coloured South Africans understand the legacy of white supremacy in shaping contemporary racial hierarchies such that White South Africans “still come out on top.” However, I argue that, at the same time, white supremacy also “colours” or hinders some Coloured respondents’ perceptions of their remaining relative privilege in post-apartheid South Africa. This project contributes by revealing a more complete story about the pervasiveness of contemporary hegemonic, global white supremacy that impacts all aspects of the racial hierarchy, including those mixed or in the middle.

We use an interactive website and ethnographic film to contextualize the history of the commodification of insects as traditional food, natural dye, and trendy tourist fare in Oaxaca, Mexico. We are a three-person interdisciplinary team of amateur filmmakers, consisting of anthropology faculty, undergraduate student and alumna, who met through our work with our institution’s Digital Humanities Institute. We incorporate photography, film, and archival research to explore insect uses and imaginaries which take many forms in Oaxaca, a state boasting the greatest cultural, linguistic, and biological diversity in Mexico. This presentation describes research-driven visual methods examining current political economies surrounding the commodification of insects. Pfister’s research uses anthropological and humanistic approaches to explore Oaxaca’s rich cultural and culinary history and contrast it with colonial and EuroAmerican ambivalence toward insects. Our multimedias explore various ways that globalized and climatic changes impact our participants economically, socially, and ecologically, and how their lived experiences might be representative of broader post-colonial tensions and realities (Pfister and Gaytán 2024). Papernest is an interactive website, hosting a gallery of images, film clips and ideas related to human-insect relationships. We use images and participatory methods to engender resonances and contradictions between long-standing traditions and newly-emerging narratives surrounding insects – these reactions range from shock and disgust, to energies toward “rediscovery” of trendy Mexican “super foods” (Katz and Lazos 2016) and natural dyes with longstanding cultural significance in Oaxaca. Project accessible at https://papernest.domains.unf.edu/.

Ethnocultural Variations in Mental Illness Discourse: Some Implications for Building Therapeutic Alliances

Two divergent academic traditions—art history and anthropology—share a common concern with pre-Columbian iconography but have divergent perspectives. The traditional anthropological approach begins with the ethnographic record and “upstreams” that information as far as it will reach—a specific instance of the direct historical approach. The traditional art historical approach insists on the importance of situated “translations,” over time and across ethnolinguistic boundaries, of the relationships between form and meaning. I have argued that the two perspectives can be merged, honoring the validity of what Panofsky called “disjunction,” while at the same time providing a role for ethnographic homology.

This study discusses a socio-cultural history of Islam in a society regarding the reflection of the Javanese people's ability to read natural signs to determine the calculation of the seasons that will be used in farming, which is called Pranata Mangsa. The existence of the Pranata Mangsa Javanese calendar which later developed became a guideline in farming activities for Muslim farming communities in Undaan Kudus. However, if we look at several phenomena from the early 2000s AD to the present, especially regarding the seasons, of course there are many seasonal changes that occur on this Earth. The changing seasons on Earth occur due to various factors. This factor is due to the existence of several natural phenomena. This research uses historical methods and anthropological approaches. The anthropological approach can serve to study the socio-cultural background of past events, while history serves to study the cultural changes that occurred in the Muslim farming community of Undaan Kudus. This study shows that the socio-cultural conditions of the Muslim farming community are changing. The Muslim farming community of Undaan Kudus which was initially very thick with the guidelines of Pranata Mangsa with various religious ceremonies, gradually underwent a change by following the existence of modernism due to difficulties in reading natural signs.

This study aims to determine the strategic management of the da'wah of the Prophet Luth 'alaihissalam in his people, namely the sodomites. The sub-problems of the subject matter are as follows: 1. What is the story of the Strategic Management of the Da'wah of the Prophet Luth 'alaihissalam to his people? 2. How was the cultural acculturation of the habits of the sodomites during the time of Prophet Luth 'alaihissalam? The author uses a type of cultural research using qualitative descriptive data analysis, which is research intended to understand phenomena or events regarding the story of the Prophet Luth 'alaihissalam's da'wah journey. The research approaches used are, Anthropological approach, Religious approach, and historical approach. Furthermore, the method of data collection using Library Riset, the author tries to express the object discussed according to reality that happened to the story of the Prophet Luth. The result of this study is to show that there is a synergy between the steadfastness of Prophet Luth called upon his people to worship Allah only and forbid such heinous acts (homosexuality).

After a first, short-lived attempt in the 1970s, the cooperation of historical and anthropological approaches to witchcraft has recently experienced a renaissance. This article discusses both cross-fertilizations and persistent gaps in the interdisciplinary exchanges, arguing that the perception of witchcraft-related phenomena outside of Europe continues to suffer from insufficient historicization, whilemany historians of early modern Europe cling to a European Sonderweg which renders witchcraft i early modern as Europe unique and, ultimately, incomparable. Issues of interdisciplinary cooperation ar then discussed using Tanzania as a case study.

The subject of the study is the pedagogically significant functions of running and running exercises, which are the basic components of the physical education system created by Peter Frantsevich Lesgaft (1837-1909). Clarification of the educational and cognitive potential of running practices for the formation of physical abilities, mind, character and moral qualities of students in the light of P.F. Lesgaft's humanistic ideals is the purpose of the proposed scientific work. The author draws attention to the depth of comprehension by the great Russian teacher of the historical, theoretical and applied aspects of various running exercises, their systemic relations not only with other types of physical activity, but also with the school complex of natural disciplines, as well as the educational process as a whole. The practical significance of the article is manifested in its focus on improving the quality of teaching physical culture in educational institutions. The historical and anthropological approach, a number of general scientific (systematization, generalization, comparison) and theoretical methods (analysis of literature on the research problem, terminological analysis) were chosen as research methods. In accordance with the concept of multidimensional correlation of physical and intellectual-spiritual development developed by P.F. Lesgaft, it was found that running without turns (ekpletridzein) forms a muscular sense of space as a training exercise; long running, obstacle running and running with weights are accustomed to perseverance of actions; high–speed running - to concentrated activity that requires significant stress in a short period; running with a torch develops coordination of upper and lower extremities; running on socks promotes grace of movements; running in "party" games teaches discipline and responsibility to the team; running with a metronome develops a sense of time. Also, running exercises prepare young men for military service, and in relation to schoolchildren of both sexes, they perform a recreational function and develop the skill of finding the optimal ratio of the distance to be overcome, time and effort expended.

Indigenous culturally-derived domiciliary behaviours and lifestyles have been largely ignored by Australian Government housing policies and house designs, aimed at Aboriginal people. This is particularly the case for gender-specific households in remote settlements . In the Central Desert Region of Australia, customary domiciliary organisation involves a three-fold distinction of households into those occupied by married people, single women and single men. This study is primarily concerned with jilimi or single women's camps of Aboriginal people living at Yuendumu. They identify themselves as Warlpiri people who share a language and culture with other Warlpiri people settled over a large area of Central Australia. Limited understanding by outside agencies of Warlpiri women ' s belief systems , social organisation, domiciliary behaviour and physical environments in jilimi represents a serious gap in the knowledge required to meet domiciliary needs through existing housing designs. Thus the aim of this research is to elucidate where and how customary beliefs impact on Warlpiri women's design and use of contemporary living environments. This investigation of jilimi is located at the intersection of cultural, gender and environmental theoretical frameworks and has required a cross-disciplinary methodology (Chapter Three). This was achieved by applying an anthropological approach to the discipline of people-environment relations. An ethnographic literature survey (Chapter Two) reveals written descriptions and some photographic images of Warlpiri living environments at the time of early contact with non-Aboriginal settlers. An historical account of Warlpiri living environments at Yuendumu from the early 1900s until the 1990s reveals the range of cultural change experienced by Warlpiri people and the existence of cross-cultural borrowing of dwelling solutions in Central Australia. Warlpiri people in the 1990s continue to create living environments with structures that bear many similarities to those used by their ancestors. Warlpiri social organisation, particularly kinship and subsection systems, determine the ways in which people establish and maintain their social relationships (Chapter One). Descriptions of the social properties of jilimi were achieved through participant-observation, interviewing and the recording of sand drawings and stories (Chapter Four) . Relationships between the occupants of jilimi were seen predominantly (but not exclusively) to reflect women's matrilines and highlight links between co-wives in widowhood. Clear social demarcations in a Warlpiri person's life were marked with a change of living environment. Jilimi were generally 'women-only' spaces but the author has found a sliding scale of tolerance regarding male access. The gender exclusiveness of single women's or single men's camps can be seen to depend on the age, life experience, and degree of cultural change experienced by the occupants and the social relationship between occupants and visitors . Physical descriptions are provided of an Aboriginal ethno-architecture and domiciliary behaviour located in a culturally-specific belief system and particular to a Central Australian landscape and climate. Four ethno-architectural types were found in Warlpiri living environments. These were the yunta (wind-break), the malumpa (bough shade), the yama-puralji (shade tree) and the yujuku (enclosed shelter). An analysis of the construction, orientation, daily and seasonal use, and scale of these types, as they were built in jilimi, reveals culturally-distinct functional and spatial properties that impact on women's use of contemporary housing (Chapter Five and Six). Yujuku were the only form of enclosed internal domiciliary space created in the past by Warlpiri people. The yunta, yama-puralji and malumpa provide distinct spatial qualities with a minimum of built form that maximised occupants ability to survey their wider environmental setting. Being able to observe environmental and social phenomena and interpret their cause and effect on individual's social experience was and remains a very important property of Warlpiri domiciliary behaviour. Warlpiri domiciliary practice including social avoidance between particular kinspeople, mourning behaviour and concepts of good health, has implications in terms of how people occupy their environments. Beliefs in many forms of spirits (benevolent and malevolent) impact on domiciliary behaviour. The design implications of these findings housing are aimed at future housing policy and discussed in terms of the problems women have experienced when using housing (Chapter Seven). This study concludes with critiques of some aspects of early gender theory by the anthropologist Diane Bell and applied housing research into Aboriginal health and housing. I have demonstrated that Warlpiri women know and understand their domiciliary environments in culturally-specific ways despite experiencing a great deal of cultural change.

The cultural wealth of the classical Greek world was matched by its material wealth, and there is abundant textual and archaeological evidence for both. However, radically different theoretical and methodological approaches have been used to interpret this evidence, and conflicts continue to rage as these different starting points produce clashing views on the significance and distribution of money, labour and land. Money, Labour and Land reflects the current explosion in ideas and research by assembling case-studies from an international selection of renowned US, British and European scholars. Drawing on comparative historical and anthropological approaches, sociological, economic and cultural theory, and developments in epigraphy, legal history, numismatics and spatial archaeology, this volume will be of interest to all students and scholars of ancient economies.

1 The Igbo Local Community: Historical and Anthropological Approaches

The review is devoted to a new study of the events of the Time of Troubles in the history of the Russian state at the beginning of the 17th century. The study was carried out within the framework of the historical and anthropological approach. The authors of the book focus on the biographies of historical figures that have not previously been thesubject ofspecialstudy. The book contains 13 biographical essays on 15 direct participants in the events of the Time of Troubles.

This study examines the interplay between Islam and collective identity and their position in potential conflicts by exploring the dynamics of Islam, ethno-nationalism and civic society within different parts of the Northern Caucasus. Historical and anthropological approaches are used for a comparative analysis of Daghestan and Chechnya in the east and of Kabardino-Balkaria and Karachai-Cherkesia in the west. The study demonstrates the importance of local context and historical background to the understanding of ethnicity, nationalism, civic identity and their interplay with Islam. The analysis highlights that the different history and socio-cultural characteristics of the different regions in question leads to different approaches to religion which contain a paradox. In Daghestan and Chechnya, Islam is well established and the authorities have to collaborate with different Islamic bodies in their struggle against ‘Wahhabism’. In Kabardino-Balkaria and Karachai-Cherkesia the ‘legitimate’ Islamic leaders – whether those representing the state or leaders of other Islamic movements – are powerless. While this represents the overall weak position of Islam in these areas, paradoxically it also opens options for radical Islamists to gain support, in the context of economic hardships, weakening of other sources of identification, and corruption. This process is generated and fostered by policies that limit ethno-nationalism and expand the struggle against radicalism to a struggle against religious activity in general. The Northern Caucasus has often been perceived as a major locus of radical Islam, and as a strategic rift in the ‘clash of civilizations’. This study claims that the significant rifts and conflicts are between different Islamic alternatives. Important variables crucial to this discussion highlighted by the case of the Northern Caucasus are ethnicity, nationalism, civic identity and their interplay with Islam. At the same time, this case also highlights that the potential of radicalism in Islamic societies is not the mere result of its own ‘characteristics’, but is also a product of policy towards Islamic societies by outside actors, in this case Russia.

In this article, based on the historical and anthropological approach, we study the possibilities of implementing the maternal role of female servants in Russia at the turn of the 19th – 20th centuries. Based on a wide source base, represented by reports of various societies, court cases, reports of Zemstvo and public congresses, etc., the author analyses the extent to which servants had the «right to a family», which was the reason for the desire or unwillingness to have a child, the possibility of raising children. Using concrete examples, the study shows that most of the servants’ children were illegitimate and unwanted. Very often, because of the fear of dismissal and loss of means of subsistence, the servants had to get rid of the child. The author comes to the conclusion that the options for the development of the mother-child relationship were reduced to «getting rid» of the child by abortion, infanticide, dumping it in an orphanage; giving it to relatives or public organisations for upbringing; providing the child to itself. The example of servants’ children shows that they were forced to grow up early, and the resulting «freedom», in most cases, was realised in deviant behaviour. By the end of the 19th century the fate of street children had become a problem that caused serious concern not only for Russian pedagogues and hygienists, but also for the broad circles of Russian society.