Abstract In this essay, I introduce an analytic of atmosphere as a way to bridge the gap between the phenomenology of the felt‐body and the anthropology of the senses. This analytic of atmospheres as multisensoriality partially aligns with, but also differs from other anthropological approaches to multisensoriality or the anthropology of the senses. Examining the meaningfulness of atmospheres as spatially extended emotions from a neo‐phenomenological perspective, I argue that the notion of atmosphere offers advantages for understanding sensory cultural practices such as sounding and lighting. The felt dimensions of these practices often escape full qualification by cultural discourses, but are nevertheless deeply meaningful. Further, I explore how such atmospheric meaningfulness is irreducible to particular single sensory modi. Instead, it rests on diffuse and synesthetic kinds of felt‐bodily affectedness with a holistic character. I demonstrate this by way of two ethnographic examples, investigating practices sounding and lighting, respectively, as atmospheric practices.

Abstract Drawing on linguistic and biocultural anthropological perspectives on embodiment, this paper advances a “biolinguistic” approach to ethnographic research on intimacy, attending simultaneously to the co‐constitutive interactive, psychophysiological, and phenomenological processes that emerge in everyday embodied interaction between long‐term, cohabitating romantic partners. Through concurrent attention to natural interactions captured during video ethnography and moment‐to‐moment shifts in heart‐rate variability, this study complements and complicates existing psychological, communication, and anthropological research on intimacy. Three case‐studies of long‐term couples residing in the Southeastern United States demonstrate how neither pure psychophysiology nor pure linguistic analysis fully encapsulates potential patterns of intimacy among them. Rather, this microanalytical, biolinguistic approach to the complexities of body and language interplay, in treating embodiment and interaction as bidirectional phenomena, emphasizes that meanings and enactments of intimacy might look different for each couple and can change over time in complex ways that index couples’ enduring orientations towards various cultural and relational norms.

Abstract Journals are the product of intellectual communities; a publication's health mirrors the field it represents. Current developments in the human sciences, especially the replication crisis and growing awareness of problems with cross‐cultural generalization, create opportunities for psychological anthropologists to speak to a broader audience within academia. However, to take advantage of these opportunities, we must write with this potential audience in mind, an academic public that does not share the same theoretical vocabulary, epistemological standards, or methodological principles. Academic publishing has been struggling with the burdens imposed by the pandemic and scandals around misuse of power brought to light in the last few years. At the same time, new models for performance management only increase the pressure falling on editorial staff. This editorial reflects on the necessity of solidarity, innovation, and community investment in a journal to maintain viability in the new publishing landscape.

EthosVolume 51, Issue 2 BOOK REVIEW The Cultural Psyche: The Selected Papers of Robert A. LeVine on Psychosocial Science. Dinesh Sharma, editor. North Carolina: Information Age Press. 2021. xix + 379 pp. Joan G. Miller, Corresponding Author Joan G. Miller [email protected] orcid.org/0000-0001-6458-4402 Correspondence Joan G. Miller, Professor of Psychology; Director of Undergraduate Studies in Psychology, The New School University, 80 Fifth Avenue, New York, NYC. Email: [email protected]Search for more papers by this author Joan G. Miller, Corresponding Author Joan G. Miller [email protected] orcid.org/0000-0001-6458-4402 Correspondence Joan G. Miller, Professor of Psychology; Director of Undergraduate Studies in Psychology, The New School University, 80 Fifth Avenue, New York, NYC. Email: [email protected]Search for more papers by this author First published: 20 June 2023 https://doi.org/10.1111/etho.12395Read the full textAboutPDF ToolsRequest permissionExport citationAdd to favoritesTrack citation ShareShare Give accessShare full text accessShare full-text accessPlease review our Terms and Conditions of Use and check box below to share full-text version of article.I have read and accept the Wiley Online Library Terms and Conditions of UseShareable LinkUse the link below to share a full-text version of this article with your friends and colleagues. Learn more.Copy URL No abstract is available for this article. Volume51, Issue2June 2023 RelatedInformation

EthosVolume 51, Issue 1 p. 1-2 ISSUE INFORMATIONFree Access Issue Information - TOC First published: 31 March 2023 https://doi.org/10.1111/etho.12339AboutPDF ToolsRequest permissionExport citationAdd to favoritesTrack citation ShareShare Give accessShare full text accessShare full-text accessPlease review our Terms and Conditions of Use and check box below to share full-text version of article.I have read and accept the Wiley Online Library Terms and Conditions of UseShareable LinkUse the link below to share a full-text version of this article with your friends and colleagues. Learn more.Copy URL Share a linkShare onFacebookTwitterLinkedInRedditWechat Volume51, Issue1March 2023Pages 1-2 RelatedInformation

Abstract This article is a call to decolonize affect theory through deepening its engagement with fieldwork conducted in the global South. It examines the native Chinese concept ofganying, or resonance, as an ethnographic technique by engaging with the author's fieldwork experiences among Body Mind Spirit practitioners in China. Participating inganyingcaptures the formation of affective atmospheres through the ethnographer's involvement in their co‐creation. Where attunement functions as a normative ideal, resonance becomes a technique of embodying responsiveness and cultivating intimacy that supports efforts to narrativize affect. Examining the genealogy ofganyingand its ethnographic applications reveals this concept's alignment with influential theorizations that in recent decades have been constructed as “new” and “paradigm shifting” contributions to the affective turn. It cautions against the risks of erasure resulting from such Eurocentric negligence of kindred notions circulated in scholarly and vernacular contexts outside of the global North.

Abstract Visual prosthesis (VP) devices—devices that electrically stimulate the visual system with the goal of restoring vision to individuals who have lost it—are the literal construal of the orthodox theory of vision that holds that perception is an “indirect” process. In this theory, vision is an image‐ and sensation‐based reconstructive process of representation: a type of information processing that is medium‐independent. In this article, I draw on four years of ethnographic research with both designers and users of VP devices to demonstrate that there are large discrepancies between expectations for these devices and actual recipient experiences. I argue that the failure of the devices stems in part from the problematic theory of vision that informed their design and implementation. I introduce an alternative theory of vision based on the work of empirical psychologist James J. Gibson that sees perception as the “direct” product of a constitutive interaction between a perceiver and environment in a perceiver‐environment system. I show how a theory of perception as constitutive interaction (PCI) is more congruous with recipient reports and enables us to see that “artificial vision,” or the perceptual experience associated with the VP, is a unique perceptual phenomenon.