El jardín de la extracción capitalista se constru-ye mediante tecnologías de exterminio que acaban con la bio-diversidad natural y, por lo tanto, con la potencialidad actuante de la materia.

A word deployed in academe to curb racialist denotations is often used today inside and outside of academe with racialist con-notations. A word intended to promote pluralism often becomes a trope in con-servative agendas or in late liberal versions of the civilizing project.

Therefore let the 201 desire of possession take hold of no one, for what gain is it to acquire these things which we cannot take with us? Why not rather get those things which we can take away with us--to wit, prudence, justice, temperance, courage, understanding, love, kindness to the poor, faith in Christ, freedom from wrath, hospitality? If we possess these, we shall find them of themselves preparing for us a welcome there in the land of the meek-hearted.

culturally or anthropologically sensitive than they were at that time

This is due to a natural human reaction to “Google” someone before we meet them for the first time. Before we show up to teach a class, take a class, interview for a job, go on a date…we’ve been reviewed online. Other people use the trail of breadcrumbs that we’ve left behind to make judgements about us. The question/challenge is that this trail of breadcrumbs is usually incomplete, and locked up in various silos. You may have bits of your identity in Facebook or Twitter, while you have other parts locked up in Instagram, Snapchat, or LinkedIn. What do these incomplete pieces say about you? Furthermore, are they getting the entire picture of you when they uncover certain details? Can they look back to see what else you’re interested in? Can they see how you think all of these interests fit together…or they seeing the tail end of a feverish bout of sharing cat pics?

Constructions of "religion" vary, but most of them are dependent in some way upon Christian presuppositions, distorting the interpretation of other, non-Christian phenomena they might otherwise be wi

pilgrims, but it is possible to imagine some of the Western biases that are fro

ecognizable to the Western scholar, one might conclude that what the Beats practiced was spirituality (a messy, individualistic affair of no relevance to students of religion) rather than a properly Durkheimian religion (which requires overt signs

s such: "If we look at this enormous literature, claiming a disputed canonical authenticity, what we find in reality is a shifting mass of teachings with little or no central core, many of which are incompatible with each other and within which we can sometimes detect mutual criticism

"Religion" is not a native category. It is not a first person term of self-charac- terization. It is a category imposed from the outside on some aspect of native culture. It is the other, in these instances colonialists, who are solely respon- sible for the content of the term. -Smith 1998: 269

y learned elites rather than practitioners, and a Durkheimian assumption that religion is somehow at its most genuine when it is organized into church or sect rather than personal or familial in form (a "societal" element that somehow distinguishes "religion" from other categories such as "magic" and "spiritu- a

This is their ‘afterlife’!” They successfully transmitted some essence of their life to a world far beyond their own.

While we are the only hominids to walk the Earth today, this year genomic evidence proved that the DNA of some people contains traces of Paleolithic trysts between humans and other Homo species, like the Neanderthals and the Denisovans.

Geertz argued that the old functional, positivist, behavioral, and totalizing approaches to the human disciplines were giving way to a more pluralistic, interpretive, and open-ended perspective. This [Page 315]new perspective took cultural representations and their meanings as its point of departure. Calling for “thick descriptions” of particular events, rituals, and customs, Geertz suggested that all anthropological writings were interpretations of interpretations.

Ethnographic fieldwork is the hallmark of cultural anthropology

anthropologist goes to where peo-ple live and “does fieldwork.”

Ritual performances may also be viewed as the principal mechanism by which meaning in the built environment is activated (175) or as the key to investing domestic spaces with meaning and transforming their meaning

historical political boundaries of the native Americans