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In this article it will be concluded that if a sporting institution is to thrive it must abandon harmful practices and conventions. This inquiry will focus on the harmful practices that enable and preserve female-targeted sexism, paying particular attention to the Henley Royal Regatta, a British sporting event, and its female counterpart, Henley Women’s Regatta. It will be argued that, in adhering to “cultural preservationism” some sporting institutions perpetuate morally culpable traditions, preferring to place greater value on their historical significance and associated cultural prestige over an egalitarian agenda. In this cultural examination, it will be demonstrated that women are severely disadvantaged—both socially and in sporting aspects—by the practices that Henley Royal Regatta rigidly enforces, while further illustrating that Henley Women’s Regatta does little to rectify the situation. It will be suggested that holding women-only competitions, at least in the context of rowing, reinforces what is referred to as the Beauvoirian concept of “Otherness.” While acknowledging the overall significance of cultural preservation and tradition in British sport, this article will employ the “preservation of moral sport argument,” which suggests that traditions that are morally culpable should be abolished. The overall conclusion will be that, although traditions can be an important part of sport, the abolition of harmful practices and conventions is essential if sport is to remain relevant and reflective of the moral values of the society it represents.

Henley Passport Index (HPI) is a rank on the number of countries a passport holder of a country can travel VISA-free. Countries with high HPI ranking enjoy certain passport privileges. Little is known about the relationship between HPI and other global indices. This paper investigates the relationship between HPI and the trio of Corruption Perception Index (CPI), Global Peace Index (GPI), and World Happiness Report (WHR). The data of the country ranks of the 4 indices were obtained from the respective websites of the publishers of the indices. A final sample of 150 countries was analyzed after the cases of missing values were discarded. The result showed positive correlation between HPI and CPI (r = 0.768, p < 0.0005), GPI (r = 0.671, p < 0.005), and WHR (r = 0.775, p < 0.005), respectively. Regression analysis yielded an equation that showed that a unit increase in the country ranking of CPI, GPI, and WHR of countries increases the ranking of HPI by 0.196, 0.149, and 0.352, respectively. The coefficients of the independent variables are all significant at p value equals 0.05 and the model validation showed the absence of multicollinearity and the presence of small non-significant autocorrelation. The research concluded that countries with high passport privileges also have low corruption instances and conflicts and are perceived to be happy. The implications of this research were discussed.

In his 2006 article for the Journal of the Royal Anthropological Institute, ‘Spirit Possession, power, and the absent presence of Islam: re-viewing Les Maîtres Fous’ (Henley, 2006, pp 731-62), Paul Henley gives an in-depth analysis and re-examination of the seminal classic “Les Maîtres Fous” by the late French film director Jean Rouch. One of the most striking elements in the text is the rift Henley detects between what he calls ‘Rouch The Author’ and ‘Rouch The Film-Maker’. The article goes to great lengths in its analysis of possible new viewing angles for the anthropological material at hand, being the hauka – cult in Accra, West-Africa – as observed in the film. Henley has a clear view on all possible alternative interpretations and re-viewings of the film from an anthropological point of view, but seems to struggle when it comes to juxtaposing these with the reality of the film. He chooses to make a sharp division between the two sides of Jean Rouch (‘Author/Anthropologist’ and ‘Film-Maker’) without ever delving into the historiography of anthropological films at the time, nor the influence Rouch was under from directors such as Luc De Heusch and Alain Resnais. He also neglects to place Rouch’s work within the broader context of filmhistoric developments of the 1950’s. Henley’s paper does not attempt to address these questions and there is the clear choice of interpreting the work only from an anthropological point of view. This paper will address these gaps, offering a few possible explanations which address Rouch’s work as a director, a side that should complete the anthropological data in Henley’s paper. This text will provide a basic layout for understanding the cinematographic choices Rouch made, placing them in a larger framework and making a case for the interpretation of the film on its own terms and not only as an (seemingly) objective account of an anthropological study.

This article contributes to comparative museology by examining curation practices and politics in several “museum-like” heritage spaces and locally run museums. I argue that, in this era of heritage consciousness, these spaces serve as creative stages for advancing potentially empowering narratives of indigeneity and ethnic authority. Understanding practices in ancestral spaces as “heritage management” both enriches our conception of museums and fosters nuanced understandings of clashes unfolding in these spaces as they become entwined with tourism, heritage commodification, illicit antiquities markets, and UNESCO. Drawing on ethnographic research in Indonesia, I update my earlier work on Toraja (Sulawesi) museum-mindedness and family-run museums, and analyze the cultural politics underlying the founding of a new regional Toraja museum. I also examine the complex cultural, religious, and political challenges entailed in efforts to repatriate stolen effigies (tau-tau) and grave materials, suggesting that these materials be envisioned as “homeless heritage” rather than “orphan art.”

First and foremost, it is what we call as a 'Clinical' branch where we deal with patients and not objects. [...]it is not 'self-advertising' as Orthodontics or Esthetic treatments. [...]most of the research has gone into understanding etiology and not in treatment. With so many epidemiological studies quoting the immense percentage of the population suffering for periodontal disease, and with rising dental awareness among them, why has it not culminated into financial success?