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online music Globalization: putting the entire globe and its history in a course

VargasCetina

Hacienda Teya. Photo G. 2010

I will teach a course on Globalization in anthropological M.Sc. UADY. It's hard, knowing that I have only nine meetings, deciding what to include. At this point there are hundreds of papers on the anthropology of globalization. The classic books on topic could occupy all sessions of the course and would no longer room for anything else. It is also important to include in any course in anthropology the broader context of novels, music, movies that were in vogue when he began generated discussion on globalization.

The last time I taught this course in 2009, I decided to take 10 new ethnographies had not read and mark them all, one course per session. This recent books I read 10 I wanted to read. One problem was that they read the classic books on the subject but that only gave in two chairs that I gave at the beginning of the course. For the rest of the course each and every student read a few chapters of each of the new ethnography, and a presenter each book. Also it was I who in an earlier presentation novels and movies explaining what had inspired the various books and ethnographies.

and I found that students do not pay enough attention to the classics, and it cost them to understand the basics, they only heard me discuss them at first, and when their turn came to exhibit and had forgotten both the context as the context of theoretical works based on the imagination. The

and students complained that they were not clear about the basics, and they had to go through them every time they appeared in the texts, and because they had forgotten my discussion of these in my two initial chairs. I this happened because I will expose these concepts outside its original context ethnographies and then each author to give for granted.

This time I will try something different: I believe that the only way we can see at least some of the classics and some recent ethnographies is to have each person read something different, and then encouraging the collective discussion. ; Also, I'm thinking that each student will read at least one of the major novels that have influenced how we think anthropologically about globalization.

I am convinced that the anthropology of the twenty-first century must be based on the idea that several heads are better than one. It is time to implement this idea in a serious and systematic in my own courses. I also thought that the exhibition can enjoy fun: in sessions 7 and 8 each student will present an ethnography following the Japanese method Pecha Kucha. The performance of each ethnography will be as important as the content.

may thus enjoy more, collectively, both male and female students like me, the course we will have this summer on the anthropology of globalization: http://sites.google.com/site/antropologiadelaglobalizacion/

Remove Metal Core Bearings

inquires.


There are three reasons that the pursuit and practice are complete nonsense, serving only to confuse with the scheme of the keen mind delaying the release.

The first is because it creates a search engine. Which reaffirms the idea that there is a separate individual suffering of Liberty, and that the Self is "something else" that is outside the Here and Now.

The second is the search. The quest is a distraction that forces the postponement and so endless suffering and unnecessary. Search promotes religions, traditions, spiritual paths to join, that only serve to get you deeper and deeper in illusion. Truth is only here and now, but the quest says he is in the morning.

The third reason is that the search creates an object to find, which makes it the most subtle and deceptive trap. ...

All practice carries an ego that reinforces the subject-object. All practice is done through the senses and the mind-body, which confirms the identification with the body-mind. Any identification is a misidentification.

You become whatever you think, so if you think of the name and how you're thinking in the ego-mind-world-sense-illusion. ...

direct practice is in right now, just being, without waiting for the next moment or the next thought or the next life to get something done.

direct practice is the Ecstasy of turning your face to be the direct practice is to honor your own Self, direct practice is to exist.

Papaji.

Curling Ribbgon Utah Vet

Writing: Records, chips, chips

After making the field work, what next? As it turns out is the same as before doing so: chips, chips, chips. When I was a student we used chips in cartons of 20 inches wide by 12.5 cm high. To find out what exactly we do with information our notes, field notes and transcripts, we made a page with almost every paragraph, and qualifying words we put them on the right: housing, food, music ... (Or in my case "cooperation", "economic problems", "cooperative", "ideas about the afterlife and the daily life", "relations with other towns," relationships con la ciudad", "familia", "producción diaria", y así sucesivamente).  Al final de este ejercicio de desmenuzamiento de la información en fichas, generalmente hacíamos montones de fichas en el suelo, para ver qué cosas sobresalían, en términos de lo que habíamos obtenido.  Era un trabajo lento, difícil y hasta cierto punto, viéndolo a la distancia, cómico por lo primitivo de la técnica.

Lo más increíble de todo es que antes de que hubiera computadoras, había que hacer todo esto con la máquina de escribir.  En el extremo superior izquierdo de cada ficha poníamos nuestros propios datos, pues muchas veces trabajábamos team (eg research institutions), together with data from the source. In the upper right put the date on which we collected the information, and then the 'topics' relevant (today we call' tags ').

The advent of word processors many of these things changed: instead of typing all the cards, began to cut and paste, so that each card had only a label. Also, it was impossible not to spread the tiles on the floor, and start collecting the tokens similar as separate documents in virtual folders. But strangely my generation continued to use the cards to make chips.

seems that the chips are still the Classificationof and information technology of choice in the world in anthropology and the humanities. Zotero program, which works in Firefox and now is in the process of becoming a program that works out browsers, faithfully replicates the process of making chips. I use it for three years and I have hundreds of virtual tokens. This program was developed by librarians at several universities, in close consultation with professionals social sciences and humanities. It is obvious that not only me but thousands of people who were educated in anthropology and related disciplines for over a century, and we continue to make chips.