Anthropology

This article elaborates and endorses the idea of civilization as advanced by R. G. Collingwood. Particular attention is given to two of his most neglected works, The New Leviathan and "What 'Civilization' Means". The New Leviathan was written in the context of the rise of fascist-populism and World War II. Collingwood re-conceptualized the notion of civilization and situated it in the relationship between autonomy and rationality, with both conceived as processual and each intertwined with the other. He puts "civility" at the heart of civilization. Central to his argument are the distinctions he draws between civilization and barbarism, on the one hand, and between social, economic and legal dimensions of civilization, and their protean interrelationships, on the other. Collingwood ultimately advocates a notion of civilization-as-progress that is unencumbered by utopianistic determinism or ethnocentric populism. His unique argument has important implications for comparative research. It is perhaps not surprising that how academics invoke "civilization" often varies from how it is invoked in other arenas of discourse. Scholars have, over time, pluralized the idea, so one hears of Western civilization, Chinese civilization, Egyptian civilization Mayan civilization, Hindu civilization, and so on. These categories lack any overt presumption that one civilization is, by comparison, superior to others, or that one is obviously

This research examines the extent to which hospital buildings reflect changing approaches to medical treatment in the nineteenth and early twentieth centuries. It uses Ashburton hospital as a case study, covering its initial construction in 1880, through subsequent periods of additions and remodelling up until the present day. The focus here is on four of the oldest buildings, and both historical information and buildings archaeology recording are used to define a room-by-room sequence of construction and modification events. Each event is analysed for attributes that reflect change over time at the hospital. The findings produced here are paired against evolving medical understanding and wider concepts of hospital building change to place Ashburton hospital within a global framework.

Ernest Dawn-in his article from Ottomanism to Arabism: The Origin of an Ideology (1961)-traces rise and origins of Arabism wave, hand in hand with Ottomanism. Dawn investigates a point of history, marked by the demise of Ottoman Empire prior to 1918-that was accompanied and replaced by nation-states movements-through a profound analysis of key intellectuals who paved the road towards such ethnic distinctions. Accordingly, those intellectuals contributed in addressing the societal and political deterioration of the Ottoman Empire, against the "progressive West", invoking a range of propositions that garnered a specific historical construction. It tends to show how the West surpassed the East. Not only that, but such intellectual attempts have also resulted in reconstructing a distinctive collective identity, namely known as, "Arabs", along the nexus of Islam and Ottomanism. This review presents the text between hands from vantage stand of cultural theories/studies, in four sections as follows; summary, major leading argument, elaboration of chief ideas and conclusion.

biography V refugee and migrant access to health in transit countries 'nhna yanmutu bilbihar aw intu titdau biblad al-nas …' (we die in the sea and you (state leaders) get medicated abroad) 1 2 1 The previous quote wittily projects the contemporary cynical situation of health in several Arab countries that is marked by the avoidance of states leaders and sometimes high officials from using national medical services and going abroad to Europe and the US for any treatment. It reflects a huge distrust in the system as well as inadequacy. It also communicates the reasons why migration to Europe is motivated. The availability of quality basic social services, like health, promise a minimum of decent living conditions that are disregarded in home countries. 'Liberer L'Algérie' YouTube video, 5:08, from a video clip posted by a group of artists to protest against the 5th mandate of the Algerian president Boutafliqa in February 2019, posted by Oussama Zaine (

This study is concerned with the spatial transformations taking place in Mohamed Mahmoud that branches from Midan el-Tahrir; the official site of the Egyptian January 25 Revolution. Since the revolution, this street has witnessed a great deal of violence during several bloody clashes between protesters and security forces. It has also become famous for the dissenting graffiti murals wrapping the walls of it entrance. By conducting ethnography of this block of Mohamed Mahmoud Street, my study focuses on the residents and shop owners in the area, who I frame as the graffiti's 'unintended audience,' to understand how these spatial and political transformations have affected this space, the residents' experience, social relations and sense of belonging. I argue that these new spatial transformations brought by the revolution have introduced an alternative public space, inviting a peculiar array of incidents and distinctive social interactions in which people deploy the mode of speaking in their subversion of many ambivalences in the course of troubled political transition.

Using participant observation, qualitative interviews and autoethnographic methods, I inquire into the perceptions and experience of six contemporary yoga practitioners, as well as my own, to explore some of the embodied meanings of yoga practiced in Dunedin. Suggesting that yoga’s surge of popularity in the West may have more to do with aspirations for health and body maintenance than spiritual aspirations, I ask whether engaging with the age old postures and techniques of hatha yoga might bring about unanticipated
and sometimes transformational outcomes for its practitioners. To explore the strong appeal of yoga to its Western – and more specifically, Dunedin –
practitioners, I invoke Foucault’s (1983) sociopolitical theories of embodiment, and address how the subjective self is constituted through alignment with dominant ideologies of health and fitness. To explore whether an embodied
practice of hatha yoga might subvert ideologies which reinforce an obsession with body-image, I draw on phenomenological theories of embodiment and practice – especially the insights of Marcel Mauss ([1935] 1973) and Pierre Bourdieu (1990) who elucidate how culturally shared techniques of the body are stored as bodily memory and accessed through schemas of movement. I am interested in whether the enactment of asana (yogic posture) and pranayama (yogic breathing) predisposes the modern practitioner to the spiritual quality of ‘transcendence’, which is embedded in classical yoga’s original design.

Drawing from critical medical anthropology, post-colonial theory and case-study interviews with nine people of South Asian descent living in Dunedin, this research asks whether there may be a greater demand for medical pluralism than currently exists in the New Zealand health care sector. Among differing cultures are diverse ways in which health and the body are understood. With South Asians among the fastest growing migrant populations, New Zealand is increasingly becoming a multicultural nation. Yet western biomedicine remains the dominant form of health care available. An exploration of the perceptions, experiences and health practices of participants in this research reveals explicit and tacit knowledge that has been passed down through generations. Their narratives reflect a pluralist approach to medicine where traditional remedies are often used as first choice for general health concerns and biomedical treatment is sought for more serious conditions. While most participants are not adverse to biomedical treatment, many indicate a preference for ‘natural’ remedies they perceive to be safe in comparison with pharmaceutical drugs. Some express concerns about what they consider to be a loss of traditional knowledge around health; this they attribute to the high-pressure demands of a modern lifestyle. The use of home remedies provides effective and empowering strategies to attend some of their health concerns, and may be contextualised as a means to negotiate biomedical authority. Traditional health practices are for some an integral part of the diaspora experience and, in the interest of multiculturalism, such concerns should be reflected in the New Zealand health care sector.