Symbiotic modeling: Linguistic Anthropology and the promise of chiasmus

Reflexive observations and observations of reflexivity: such agendas are by now standard practice in anthropology. Dynamic feedback loops between self and other, cause and effect, represented and representamen may no longer seem surprising; but, in spite of our enhanced awareness, little deliberate attention is devoted to modeling or grounding such phenomena. Attending to both linguistic and extra-linguistic modalities of chiasmus (the X figure), a group of anthropologists has recently embraced this challenge. Applied to contemporary problems in linguistic anthropology, chiasmus functions to highlight and enhance relationships of interdependence or symbiosis between contraries, including anthropology’s four fields, the nature of human being and facets of being human

Energía vital. La corriente de relaciones.

�Vital energy� is a central idea in the economies of Panama and Colombia. Known as �strength� or �force�, and assembled from the environment, this current connects all activities in the local economies and establishes relationships, from kin to strangers. Humans compose vital energy, but its sources are limited, and it is expended in use. Its availability is a gift from God and part of the unpredictable fortune that everyone faces. This economy exhibits a contrast between a social current and a market currency. It offers a materialist perspective, provides a critique of standard economics, suggests that sharing rather than reciprocity or rational choice is the �fundamental� economic practice, and shows how an economy may be a kind of ritual legitimated by a belief in divine power that is displayed through personal fortune.A 'energia vital' é uma ideia central nas economias panamenha e colombiana. Conhecida como 'força', e acumulada a partir do ambiente, essa corrente conecta todas as atividades nas economias locais e estabelece relações, desde o nível de parentes até o de estranhos. Os humanos compõem essa energia vital, mas suas fontes são limitadas e se esgotam com o uso. Sua disponibilidade é um dom de Deus e faz parte da fortuna imprevisível com a qual todos se enfrentam. Essa economia manifesta um contraste entre a corrente social e a moeda do mercado. Oferece uma perspectiva materialista, dá uma crítica à economia padrão, sugere que o compartilhar, e não a reciprocidade nem a escolha racional, é a prática econômica 'fundamental' e mostra como a economia pode ser uma espécie de ritual legitimado pela crença em um poder divino que é implementado por meio da Fortuna pessoal.La 'energía vital' es una idea central en las economías panameña y colombiana. Conocida como 'fuerza', y acumulada a partir del ambiente, esta corriente conecta todas las actividades en las economías locales y establece relaciones, desde el nivel de parientes hasta el de extraños. Los humanos componen esta energía vital, pero sus fuentes son limitadas y se agota con el uso. Su disponibilidad es un regalo de Dios y es parte de la fortuna impredecible con la que todos se enfrentan. Esta economía pone de manifiesto un contraste entre la corriente social y la moneda del mercado. Ofrece una perspectiva materialista, provee una crítica a la economía estándar, sugiere que el compartir, y no la reciprocidad ni la escogencia racional, es la práctica económica 'fundamental' y muestra cómo la economía puede ser una especie de ritual legitimado por la creencia en un poder divino que es desplegado a través de la Fortuna personal

Energía vital. La corriente de Relaciones

Vital energy' is a central idea in the economies of Panama and Colombia. Known as 'strength' or 'force', and assembled from the environment, this current connects all activities in the local economies and establishes relationships, from kin to strangers. Humans compose vital energy, but its sources are limited, and it is expended in use. Its availability is a gift from God and part of the unpredictable fortune that everyone faces. This economy exhibits a contrast between a social current and a market currency. It offers a materialist perspective, provides a critique of standard economics, suggests that sharing rather than reciprocity or rational choice is the 'fundamental' economic practice, and shows how an economy may be a kind of ritual legitimated by a belief in divine power that is displayed through personal fortune

The Anthropology of Economy

viii,190hal.;24c

Gender, market and community on femecon in May and June 1994

In this analysis we resituate the “Debating Markets” text found in Feminist Economics 2(1) within the flow of conversation found on Femecon in May and June 1994, from which it was extracted. We then compare quantitative, thematic and stylistic features of the entire corpus. Three dominant themes are a market debate, a community debate and a collective action. We examine gender in relation to participation in these discussions and in relation to Femecon as a feminist community and a place for building a feminist economics.Language, gender, computer-mediated-communication, community, market,

Competition/Cooperation: Revisiting the May 1994 Femecon Debates

This response to several comments on our prior article concerning the May 1994 Femecon debate takes issue with views that equate patriarchy with the market and feminism with community, for each partakes and participates in the other. Opposing the use of simple dualities, we suggest that feminist economics might theorize how both communal and market orientations are interwoven in the building of material life. We also show that contributors to Femecon were responded to on the basis of status, with higher-ranking female participants receiving more frequent responses relative to their rate of participation than did lower-status females and males.Market, Community, Femecon, Computer-mediated-communication, Language, Gender,

Coeducación : propuestas para alcanzar la igualdad de género desde las aulas

Resumen basado en el de la publicaciónSe analiza la existencia de desigualdades de género en la sociedad del siglo XXI y su reflejo en las distintas formas de discriminación de género. Ante este hecho cultural, la mayoría de los profesionales considera que la forma más efectiva de actuar es educar en igualdad desde la infancia. En el siglo XXI la coeducación se considera uno de los temas transversales fundamentales a incluir en todos los proyectos educativos. No obstante, los profesionales de la educación no siempre cuentan con los instrumentos y la información adecuada para poder desarrollar su labor coeducativa con la misma eficacia. Las actitudes sexistas en las aulas han sufrido un largo proceso de cambio, dando lugar a nuevas formas de sexismo mucho más complejas y menos evidentes, y por ello, son necesarias metodologías que ayuden a comprender esos mecanismos. Se hace imprescindible la existencia de foros de debate y formación que posibiliten la progresiva reorientación del modelo social tradicionalmente patriarcal, hacia un sistema más equitativo, basado en las competencias y capacidades individuales de las personas. En este sentido, se incide en los siguientes puntos: analizar la importancia de la ideología sexista en la perpetuación de las desigualdades de género, cuestionar mitos y creencias sexistas en la sociedad desde un enfoque coeducativo e informar sobre la importancia de la educación como prevención de las desigualdades de género y el estado de la cuestión: qué es coeducación y cuál es el marco legal en España.AndalucíaBiblioteca de Educación del Ministerio de Educación, Cultura y Deporte; Calle San Agustín 5 -3 Planta; 28014 Madrid; Tel. +34917748000; [email protected]