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\"Anthropology of the Brain In this unique exploration of the mysteries of the human brain, Roger Bartra shows that consciousness is a phenomenon that occurs not only in the mind but also in an external network, a symbolic system. He argues that the symbolic systems created by humans in art, language, in cooking or in dress, are the key to understanding human consciousness\"-- Provided by publisher.

Human expression is open-ended, versatile, and diverse, ranging from ordinary language use to painting, from exaggerated displays of affection to micro-movements that aid coordination. Here we present and defend the claim that this expressive diversity is united by an interrelated suite of cognitive capacities, the evolved functions of which are the expression and recognition of informative intentions. We describe how evolutionary dynamics normally leash communication to narrow domains of statistical mutual benefit, and how expression is unleashed in humans. The relevant cognitive capacities are cognitive adaptations to living in a partner choice social ecology; and they are, correspondingly, part of the ordinarily developing human cognitive phenotype, emerging early and reliably in ontogeny. In other words, we identify distinctive features of our species' social ecology to explain how and why humans, and only humans, evolved the cognitive capacities that, in turn, lead to massive diversity and open-endedness in means and modes of expression. Language use is but one of these modes of expression, albeit one of manifestly high importance. We make cross-species comparisons, describe how the relevant cognitive capacities can evolve in a gradual manner, and survey how unleashed expression facilitates not only language use, but also novel behaviour in many other domains too, focusing on the examples of joint action, teaching, punishment, and art, all of which are ubiquitous in human societies but relatively rare in other species. Much of this diversity derives from graded aspects of human expression, which can be used to satisfy informative intentions in creative and new ways. We aim to help reorient cognitive pragmatics, as a phenomenon that is not a supplement to linguistic communication and on the periphery of language science, but rather the foundation of the many of the most distinctive features of human behaviour, society, and culture.

\" Since the emergence of Western philosophy and science among the classical Greeks, debates have raged over the relative significance of biology and culture on an individual's behavior. Today, recent advances in genetics and biological science have pushed most scholars past the tired nature vs. nurture debate to examine the ways in which the natural and the social interact to influence human behavior. In What's Normal?, Allan Horwitz brings a fresh approach to this emerging perspective. Rather than try to solve these issues universally, Horwitz demonstrates that both social and biological mechanisms have varying degrees of influence in different situations. Through case studies of human universals such as incest aversion, fear, appetite, grief, and sex, Horwitz first discusses the extreme instances where biology determines behavior, where culture dominates, and where culture overrides basic biological instincts. He then details the variety of ways in which genes and environments interact; for instance, the primal drive to eat and store calories when food supplies were scarce and behavioral patterns in a society where food is abundant and obesity stigmatized. Now that it's often easier to change our biology rather than our culture, an understanding of which behaviors and traits are simply normal or abnormal, and which are pathological or necesitate treatment is more important than ever. Wide-ranging and accessible, What's Normal? provides a crucial guide to the biological and social bases of human behavior at the heart of these matters. \"-- Provided by publisher.

This article contributes to the debate about environmental sustainability, using the Skolt Sami conceptions of nature obligations as guides to this theme. The author’s recent research material is analysed in relation to other relevant publications and sources of environmental anthropology. Three key factors emerge: reasonableness in the use of natural resources, protection of nature, and respect for nature. Gregory Bateson’s models help to arrange these elements in relation to each other. It is argued here that respect for nature sets a scale for the conceptions of reasonableness and nature protection as the basis of environmental sustainability. The article produces questions and principles that may help put environmental sustainability into practice.

\"The study of language, culture, and cognition has become increasingly fragmented into separate disciplines and paradigms. This volume aims to re-establish dialogue between cognitive linguists and linguistic anthropologists with 11 original papers on language, culture and cognition, and an editorial introduction. It demonstrates that cognitively-informed perspectives can contribute to a better understanding of social, cultural, and historical phenomena, and argues that cognitive theories are relevant to linguistic anthropology. \"-- Provided by publisher.

This article identifies an incipient and largely implicit cognitive turn in the study of ethnicity, and argues that it can be consolidated and extended by drawing on cognitive research in social psychology and anthropology. Cognitive perspectives provide resources for conceptualizing ethnicity, race, and nation as perspectives on the world rather than entities in the world, for treating ethnicity, race, and nationalism together rather than as separate subfields, and for re-specifying the old debate between primordialist and circumstantialist approaches.

\"This book offers a provocative account of interdisciplinary research across the neurosciences, social sciences and humanities. Setting itself against standard accounts of interdisciplinary 'integration,' and rooting itself in the authors' own experiences, the book establishes a radical agenda for collaboration across these disciplines. Rethinking Interdisciplinarity does not merely advocate interdisciplinary research, but attends to the hitherto tacit pragmatics, affects, power dynamics, and spatial logics in which that research is enfolded. Understanding the complex relationships between brains, minds, and environments requires a delicate, playful and genuinely experimental interdisciplinarity, and this book shows us how it can be done. This book is open access under a CC-BY license and funded by The Wellcome Trust\"-- Provided by publisher.

There is growing recognition among social and natural scientists that nature or nurture should not be studied in isolation, for their interdependence is not trivial, but vital. The aim of this volume is to progress anthropology's thinking about human knowledge by exploring the interdependence of nurture with nature; and more specifically the interdependence of minds, bodies, and environments. This introductory essay begins with an overview of the (often conflicting) positions that dominated the 'anthropology of knowledge' in the closing decades of the last century before proceeding to a discussion of recent convergences between cognitivists, phenomenologists, and practice theorists in their 'thinking about knowing'. In the following section I use my own studies with craftspeople to reflect on apprenticeship as both a mode of learning and a field method, since the majority of authors included in this volume also took up apprenticeships of one form or another. Next, the idea that 'cognition is individual' is firmly established, but it is equally conceded that 'making knowledge' is a process entailing interaction between interlocutors and practitioners with their total environment. Before concluding with a summary of the scope and contents of the volume, I briefly present a theory of 'shared production' in knowledge-making that draws upon recent literature in cognitive linguistics and neuroscience. Making knowledge, after all, is an ongoing process shared between people and with the world. Les chercheurs en sciences sociales et naturelles sont de plus en plus nombreux à reconnaître qu'il ne faut pas étudier séparément l'inné et l'acquis car leur interdépendance, loin d'être négligeable, est vitale. Le présent volume a pour but de faire progresser la réflexion anthropologique sur les connaissances humaines en explorant les interdépendances entre inné et acquis, et plus précisément l'interdépendance des esprits, des corps et des environnements. À titre d'introduction, le présent essai commence par une vue d'ensemble des prises de position (souvent conflictuelles) qui ont dominé « l'anthropologie de la connaissance » pendant les dernières décennies du XXe siècle, avant d'aborder les récentes convergences entre cognitivistes, phénoménologues et théoriciens de la pratique, dans leur « réflexion sur la connaissance ». Dans la section suivante, l'auteur s'appuie sur ses propres études des artisans pour réfléchir sur l'apprentissage, à la fois comme mode d'apprentissage et comme méthode de terrain, puisque la plupart des auteurs intervenant dans ce volume ont aussi entrepris l'une ou l'autre forme d'apprentissage. L'idée que « la cognition est individuelle » est ensuite solidement établie, mais il est également concédé que la « fabrication de connaissances » est un processus impliquant une interaction entre les interlocuteurs et praticiens et leur environnement global. Avant de conclure par un résumé de la portée et la teneur de ce volume, je présenterai rapidement une théorie de la « production partagée » de connaissances qui s'inspire de récentes publications en linguistique cognitive et en neurosciences. En définitive, la fabrication de connaissances est un processus continu, partagé entre les gens et avec le monde.

Abstract For at least a century, scholars have argued about whether or not Buddha is considered a god. We treat this question empirically by conducting two ethnographic studies among residents of the Tyva Republic, one of the Buddhist republics in the Russian Federation. Using a mixed methods approach to interrogate the question, this report concludes that Buddha is, in fact, popularly represented as a punitive and moralistic supernatural agent in the republic and demographic factors co-vary with such beliefs. The paper addresses longstanding concerns and situates the results in contemporary social scientific inquiry that addresses questions of when, where, to what degree, and why he is represented as a deity.

This chapter contains sections titled: Feminist and Cognitive Anthropology: Two Separate Worlds? Should we Care? Caveats Potential Synergies: Cognitive Anthropology and Gender in the 1970s Struggling to Fit the Body into the Shoe The 1980s and 1990s The Growing Disconnect Between Feminist and Cognitive Anthropology Feminist Anthropology in the 1980s and 1990s The Shift from the Status of Women to Cultural Meaning A Feminist Cognitive Anthropology: Does this Marriage have a Future? What Cognitive Anthropology offers What Feminist Anthropology can offer The Future References