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The Mindful Body: a Prolegomenon to Future Work in Medical Anthropology
ARTICLES NANCYSCHEPER-HUGHES Department of Anthropology, University of California, Berkeley MARGARETM. LOCK Department of Humanities and Social Studies in Medicine, McGill University The Mindful Body: A Prolegomenon to Future Work in Medical Anthropology Conceptions of the body are central not only to substantive work in med- ical anthropology, but also to the philosophical underpinnings of the en- tire discipline of anthropology, where Western assumptions about the mind and body, the individual and socieo, affect both theoretical view- points and research paradigms. These same conceptions also injluence ways in which health care is planned and delivered in Western societies. In this article we advocate the deconstruction of received concepts about the body and begin this process by examining three perspectives from which the body may be viewed: (1) as a phenomenally experienced indi- vidual body-self; (2) as a social body, a natural symbol for thinking about relationships among nature, sociev, and culture; and (3)as a body politic, an artifact of social and political control. After discussing ways in which anthropologists, other social scientists, and people from various cultures have conceptualized the body, we propose the study of emotions as an area of inquiry that holds promise for providing a new approach to the subject. The body is the first and most natural tool of man-Marcel Maw(19791 19501) espite its title this article does not pretend to offer a comprehensive review of the anthropology of the body, which has its antecedents in physical, Dpsychological, and symbolic anthropology, as well as in ethnoscience, phenomenology, and semiotics.' Rather, it should be seen as an attempt to inte- grate aspects of anthropological discourse on the body into current work in med- ical anthropology. -
Making of Psychotherapists an Anthropological Analysis
THE MAKING OF PSYCHOTHERAPISTS AN ANTHROPOLOGICAL ANALYSIS JAMES DAVIES First published 2009 by Karnac Books Ltd. 118 Finchley Road London NW3 5HT © James Davies The moral right of the author has been asserted. All rights reserved. No part of this book may be reproduced or utilised in any form or by any means, electronic or mechanical, without permission in writing from the publisher. British Library Cataloguing in Publication Data A C.I.P. is available for this book from the British Library. ISBN-13: 978-1-85575-656-4 www.karnacbooks.com CONTENTS Acknowledgements.................................................................................v Introduction..............................................................................................1 1. The Rise and Fall of the Psychodynamic........................................25 2. The Therapeutic Encounter..............................................................54 3. Irony in the Therapeutic Encounter................................................84 4. The Seminar Encounter: The Transmission of Psychodynamic Knowledge...............................................................102 5. Deflecting Doubt, Maintaining Certainty.....................................124 6. Clinical Supervision.........................................................................146 7. Illness Aetiologies and the Susceptibilities of Training..............173 8. The Transformed Practitioner........................................................202 9. The Conclusion.................................................................................250 -
A Cognitive Approach to Medieval Mode
Empirical Musicology Review Vol. 3, No. 2, 2008 Commentary on “The Perception and Cognition of Time in Balinese Music” by Andrew Clay McGraw IAN CROSS, SATINDER GILL, SARAH KNIGHT, CHRIS NASH, TAL-CHEN RABINOWITCH, LYDIA SLOBODIAN, NETA SPIRO, GHOFUR WOODRUFF, and MATTHEW WOOLHOUSE[1] University of Cambridge ABSTRACT: We review the paper by Andrew Clay McGraw, noting that it represents an interesting and valuable contribution to the study of music in cognition in its informed exploration of non-western musical perceptions. We raise a number of concerns about the methods used, and make suggestions as to how the issues that were empirically addressed in the paper might have been tackled in ways that would have enhanced the interpretability of its findings. Submitted 2008 April 5; accepted 2008 April 14. KEYWORDS: experimental method, non-western music, collaborative research THIS fascinating paper takes as its starting point the idea that time in music and time in general, may be bound by culture in our conceptions, in particular, by processes of cross-domain mapping of the types that have been postulated as operational by ethnomusicologists, music theorists, and music psychologists. It explores by means of three experiments Becker's hypothesis that Balinese gamelan music reflects and perhaps embodies emic conceptions of time. The first uses an experimental paradigm known as the Implicit Association Test to investigate, by means of response times, the strengths of associations between musical and/or dance terms, music and/or instrument terms, and time and/or position terms, among Balinese musicians. It found evidence for a slight tendency for time-in music to be 'implicitly iconic' of time-in-general, though noted that the results showed high variability. -
Julia Cassaniti, Ph.D Curriculum Vitae
Julia Cassaniti, Ph.D Curriculum Vitae JULIA CASSANITI Department of Anthropology Washington State University PO Box 644910 College Hall 150 Pullman, WA 99164-4910 [email protected] https://anthro.wsu.edu/faculty-and-staff/julia-cassaniti/ EDUCATION 2009 Ph.D, The University of Chicago Department of Comparative Human Development Thesis: “Control in a World of Change: Emotion and Morality in a Northern Thai Town.” Supervisors: Dr. Richard Shweder (chair) Dr. Tanya Luhrmann, Dr. Richard Taub, Dr. Steven Collins 2004 M.A., The University of Chicago Committee on Human Development 1999 B.A., Smith College Cognitive and Social Psychology (Phi Beta Kappa, with honors) ACADEMIC POSITIONS 2012 - Washington State University Assistant Professor, Department of Anthropology Affiliate Faculty, Asia Program 2010 - 2012 Stanford University Culture and Mind Postdoctoral Fellow, Department of Anthropology 2009 - 2010 University of California, San Diego Visiting Lecturer, Psychological Anthropology, Department of Anthropology RESEARCH AND TEACHING INTERESTS Psychological, Medical, and Cultural Anthropology; Religious Experience; Cultural Phenomenology; Health and Wellness; Comparative Human Development; Affect; Agency; Embodiment; Ethics; Cognition in Culture; Gender/Sexuality; Buddhism; Contemporary Social Practice in Thailand; S/E Asia. BOOKS Theravāda 2018 Cassaniti, Julia. Remembering the Present: Mindfulness in Buddhist Asia. Ithaca, NY: Cornell University Press. 2017 Cassaniti, Julia and Usha Menon, eds. Universalism Without Uniformity: Explorations in Mind and Culture. Chicago, IL: The University of Chicago Press. 2015 Cassaniti, Julia. Living Buddhism: Mind, Self, and Emotion in a Thai Community. Ithaca, NY: Cornell University Press. (Awarded the 2016 Stirling Prize for Best Published Book in Psychological Anthropology by the American Anthropological Association) 1 Julia Cassaniti, Ph.D Curriculum Vitae JOURNAL ARTICLES AND BOOK CHAPTERS 2017 Cassaniti, Julia. -
ULL£TTN of Rsycholoqy and the !0O0 DIV
>ULL£TTN OF rSYCHOLOQY AND THE !0O0 DIV. 10, AMERICAN PSYCHOLOGICAL ASSOCIATION Vol i(2) SPECIAL ISSUE: CREATIVITY AND PSYCHGPATHQLQ@Y SARAH BENOLKEN AND COLIN MAKTINDALE, EDITORS AND ON EXHIBIT AT APA: THE OUTSIDER ART OF HAI TOM ETTfNGER, EDITOR William Adolphe Bouguereau - At the Edge of the River (Detail) From the collection of Fred and Sherry Ross President Paul M. Farnsworth 1945-•1949 Robert 1 Sternberg (1999-2000) Norman C. Meier 1949-•1950 Department of Psychology Paul M. Farnsworth 1950-1951 Yale University Kate Hevner Mueller 1951 1952 Herbert S. Landfeld .1952 •1953 Box 208205 R. M. Ogden 1953 •1954 New Haven CT 06520 Carroll C. Pratt 1954 •1955 Melvin G. Rigg 1955-•1956 President-Elect J. P. Guilford . 1956•195 7 Sandra Russ (2000-2001) Rudolf Arnheim 1957-1958 Department of Psychology James J. Gibson 1958 •1959 Case Western Reserve University Leonard Carmichael 1959 1960 Cleveland OH 44106 ' Abraham Maslow 1060 1961 Joseph Shoben, Jr. 1961 •1962 Robert B. Macleod Past-President 1962 •1963 Carrol C. Pratt 1963 -1964 Louis Sass (1998-1999) Harry Helson 1964 •1965 Rudolf Arnheim 1965-1966 Secretary-Treasurer Irving L. Child 1966 1967 Constance Milbrath (1999-2002) Robert L. Knapp 1967-•1968 SigmundKoch 1968-1969 APA Council Representative Marianne L. Simmel 1969-•1970 Clair Golomb (1998-2001) Rudolf Arnheim 1970-1971 Frank Barron 1971-•1972 Michael A. Wallach Members-at-Large to the Executive 1972-1973 Frederick Wyatt Committee 1973 1974 Daniel E. Berlyne Stephanie Z. Dudek (1999-2002) 1974-•1975 Julian Hochberg 1975 •1976 David Harrington (1997-2000) Edward L. Walker 1976-•1977 Ruth Richards (1999-2002) Joachim Wohlwill 1978-•1979 Pavel Machotka 1979-1980 Ravenna Helson Bulletin Editor 1980-1981 Nathan Kogan Tom Ettinger (1998-2001) 1981-•1982 Salvatore R. -
Medical-Anthropology-2015.Pdf
Princeton University Department of Anthropology Spring 2015 MEDICAL ANTHROPOLOGY ANT 335 M/W 11:00 am- 12:20 pm Lewis Library 120 Instructor: Professor João Biehl ([email protected]) Lecturer: Bridget Purcell ([email protected]) Graduate Student Assistants: Kessie Alexandre ([email protected] Thalia Gigerenzer ([email protected]) Course Description Medical Anthropology is a critical and people-centered investigation of affliction and therapeutics. It draws from approaches in anthropology and the medical humanities to understand the body- environment-medicine interface in a cross-cultural perspective. How do social processes determine disease and health in individuals and collectivities? How does culture surface in the seeking of treatment and the provision of medical care? What role do medical technologies and public interventions play in health outcomes? Which values inform medical theory and practice, and how might the humanities deepen our understanding of the realities of disease and care? In the first half of the course, we will discuss topics such as: the relation of illness, subjectivity, and social experience; the logic of witchcraft; the healing efficacy of symbols and rituals; the art of caregiving and moral sensibility. We will also probe the reach and relevance of concepts such as the normal and the pathological, body techniques, discipline and normalization, medicalization, the nocebo and placebo effects, the mindful body, and the body politic. In the second half of the course, we will explore how scientific -
Interview with Tanya Luhrmann
INTERVIEW WITH TANYA LUHRMANN Professor Tanya Luhrmann visited Finland in Marja-Liisa Honkasalo (M-LH): You started September 2016 as the keynote speaker of the your studies at Harvard with Stanley Tambiah. conference ‘Wild or Domesticated: Uncanny What kind of impact did mythology and the in Historical and Contemporary Perspectives history of ideas have on your way of thinking to Mind’ organized by the Academy of Finland when becoming an anthropologist? What other Project ‘Mind and Other’. As one of the discussions—important to you—took place at founders of the anthropology of mind, Professor Harvard in the early 1980s? Luhrmann has made a remarkable contribution to the creation of this significant field of Tanya Marie Luhrmann (TML): I actually research. In addition to her contribution to started out in college as a philosophy major, anthropological theory, she has opened several not as a mythology major. Then I became more avenues for interdisciplinary collaboration interested in the social world and in the way with philosophy, theology and, currently, with that these social interactions were in effect cognitive science. stepping in and shaping what people thought Professor Luhrmann is the Watkins and experienced, and I became convinced that University Professor of Anthropology at stories and mythology were more powerful than Stanford University. Focusing her research rational analysis for many people. work on the edge of experience and at the Stanley Tambiah was one of my influential cultural borderlines of what is considered teachers. He taught a course called ‘Magic, real and true, she has worked in several fields: Science and Religion’. -
An Anthropology of Emotion
An Anthropology of Emotion Charles Lindholm In the modern world where computers are capable of calculating faster and more accurately than any person, we like to believe our emotions, not our analytic abilit- ies, make us human. In other words, instead of ―thinking animals‖ we see ourselves as ―feeling machines.‖ Accordingly, we say that people who are cerebral and unemo- tional are ―inhuman‖ and ―heartless.‖ We want our friends and lovers to be compas- sionate and ardent, not rational and calculating. For the same reason, our leaders never portray themselves as logically minded technocrats, but as empathetic indi- viduals who ―feel our pain.‖ For entertainment, we appreciate the books and movies that stimulate us to experience the maximum amounts of fear, grief, indignation, or joy. In our personal lives, we make our choices on the basis of whether something ―feels right.‖ In light of our pervasive concern with feelings, the philosopher Alasdair MacIntyre has persuasively argued that the dominant modern creed ought to be called emotivism (MacIntyre 1981). ANTHROPOLOGISTS AVOIDED THE STUDY OF EMOTION Yet even though emotions take center stage in our daily lives, until quite recently anthropology has had very little to say about how emotions are interpreted, how they differ cross-culturally, or whether emotions have any universal character (for reviews of the literature, see Lutz and White 1986; Jenkins 1994; Rorty 1980). The disciplinary neglect of such a crucial aspect of the human condition is espe- cially remarkable since anthropologists have long relied on emotional relationships of rapport, empathy, and compassion to gain the trust of informants. -
Acknowledgments
Acknowledgments First, acknowledgments must go to the Vineyard Christians who shared with me, as well as with the numerous Christians from outside the Vineyard, who were equally generous with their thoughts, energy, and time. This includes the members of the Society of Vineyard Scholars; there can be no better gift for an ethnographer than a group of sharp-minded (and sharp- eyed) intellectuals who belong to the movement being studied! Professor Roy Brooks at the USD School of Law was the first to suggest to me that I might have a career in academics—though I suspect he thought it would be in a different discipline. During my protracted association with it, the University of California, San Diego, anthropology department has provided numerous mentors and colleagues. As for mentors, I am in debt to Suzanne Brenner, Tom Csordas, Jonathan Freedman, Michael Meeker, Steve Parish, David Pedersen, Melford Spiro, and Kathryn Woolard. Colleagues to whom I am indebted include Yoav Arbel, Chris Augsbuger, Sowparnika Balaswaminathan, Waqas Butts, Andrew Cased, Julia Cassaniti, Julien Clement, Jason Danely, William Dawley, John Dulin, Eli Elinoff, Ted Gideonse, Timothy McCajor Hall, Candler Hallman, Jordan Haug, Eric Hoenes del Pineal, Nofit Itzhak, Julia Klimova, Leslie Lewis, Katherine Miller, Marc Moskowitz, Joshua Nordic, Marisa Petersen, Ryan Schram, Greg Simon, Heather Spector Hillman, Allen Tran, Brendon Thornton, Deana Weibel-Swanson, and Leanne Williams. There are others I have shamefully overlooked; forgive me. I finished my dissertation while serving as a wide-eyed, inexperienced visiting assistant professor at Reed College. I don’t want to contribute to the legend of “Olde Reed,” but it was certainly an interesting experience trying to think through the anthropology of Christianity at a school whose unof- ficial motto is “Atheism, Communism, and Free Love.” I’d like to thank ix x / Acknowledgments Doctor Robert Brightman, Rebecca Gordon, Jiang Jing, Anne Lorimer, Tahir Naqvi, Sonia Sabnis, Paul Silverstein, Nina Sylvanus, and Emma Wasserman. -
Emotions in the Field: the Psychology and Anthropology of Fieldwork
Emotions in the Field Emotions in the Field The Psychology and Anthropology of Fieldwork Experience Edited by James Davies and Dimitrina Spencer Stanford University Press Stanford, California Stanford University Press Stanford, California ©2010 by the Board of Trustees of the Leland Stanford Junior University. All rights reserved. No part of this book may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying and recording, or in any information storage or retrieval system without the prior written permission of Stanford University Press. Printed in the United States of America on acid-free, archival-quality paper Library of Congress Cataloging-in-Publication Data Emotions in the field : the psychology and anthropology of fieldwork experience / edited by James Davies and Dimitrina Spencer. p. cm. Includes bibliographical references and index. ISBN 978-0-8047-6939-6 (cloth : alk. paper) -- ISBN 978-0-8047-6940-2 (pbk. : alk. paper) 1. Ethnology--Fieldwork--Psychological aspects. 2. Emotions--Anthropological aspects. I. Davies, James (James Peter) II. Spencer, Dimitrina. GN346.E46 2010 305.8'00723--dc22 2009046034 Typeset by Bruce Lundquist in 10/14 Minion Contents Acknowledgments vii Contributors ix Introduction: Emotions in the Field 1 James Davies Part I Psychology of Field Experience 1 From Anxiety to Method in Anthropological Fieldwork: An Appraisal of George Devereux’s Enduring Ideas 35 Michael Jackson 2 “At the Heart of the Discipline”: Critical Reflections on Fieldwork 55 Vincent -
Seeger's Unitary Field Theory Reconsidered 142 Lawrence M
131 Seeger 's Unitary Field Theory Reconsidered notion of a properly musical concept in greater detail in the latter half of this essay; in my own work it has been fundamental to addressing the question of how it is we structure our understanding of music and for developing an account of the relationship between language and music. Charles Seeger wrestled with the relationship between language and music throughout his long life. In 1913, only a year after he took charge 6 of starting a music program at Berkeley, he wrote, "The term 'Musicol- ogy' comprises, in its widest sense, the whole linguistic treatment of Seeger's Unitay Field Theoy Reconsidered music-the manual instruction, the historical study, the music-research \ of the psycho-physical laboratory, the piece of mugc criticism. Mu- Lawrence M. Zbikowski sic is not founded upon language or upon language studies. But its con- duct in our day depends customarily on an extensive use of language" (Seeger 1913: n.p.). In later years Seeger situated the paradox of music's dependence on language at the musicological juncture. Speaking to the Society for Ethno- musicology in 1976, Seeger described the musicological juncture as "the situation we place ourselves in when we talk about music and particu- larly when, as now, we talk about talking about music" (lgna:180). The essays of Seeger's final two decades repeatedly explored this situation, As musicians, we are aware of a certain tension between making music- examining the way speech was used generally, how it was applied to through composition, performance, or ritual-and talking about music. -
Bruner's Search for Meaning: a Conversation Between Psychology
BRUNER’S SEARCH FOR MEANING 1 Bruner’s Search for Meaning: A Conversation between Psychology and Anthropology Cheryl Mattingly, Nancy C. Lutkehaus, and C. Jason Throop Abstract We introduce a special issue of Ethos devoted to the work of Jerome Bruner and his careerlong attempts to seek innovative ways to foster a dialogue between psychology and anthro- pology. The articles in this special issue situate Bruner’s meaning-centered approach to psychology and his groundbreaking work on narrative in the broader context of the developmental trajectory of both of fields of inquiry. Bruner’s work has been enormously influential in the subfields of cultural psychology and psychological anthropology, especially because of his important contributions to our understanding of the intimate relationship between culture and mind. We examine Bruner’s past and ongoing engagement with such luminary figures as Lev Vygotsky, Jean Piaget, Alfred Kroeber, Claude Le´vi-Strauss, and Clifford Geertz to highlight points of convergence and tension between his version of cultural psychology and contemporary theorizing and practice in psychological anthro- pology. We also review his practical and theoretical contributions to the fields of medicine, law, and education. [Jerome Bruner, cultural psychology, psychological anthropology, meaning, narrative, mind, culture] Although Jerome Bruner has bemoaned the historical separation of anthropology and psy- chology, throughout his lengthy and distinguished career as a psychologist his work has had much impact on bringing these two disciplines together. The articles in this special issue of Ethos reflect the impact of psychology on anthropology and vice versa. They do so through a focus on the contributions of Bruner and the influence his work has had on anthropologists, as well as the ways in which his development of the subfield of cultural psychology has been influenced by anthropology.