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"Why has the zombie become such a pervasive figure in twenty-first-century popular culture? John Vervaeke, Christopher Mastropietro and Filip Miscevic seek to answer this question by arguing that particular aspects of the zombie, common to a variety of media forms, reflect a crisis in modern Western culture. The authors examine the essential features of the zombie, including mindlessness, ugliness and homelessness, and argue that these reflect the outlook of the contemporary West and its attendant zeitgeists of anxiety, alienation, disconnection and disenfranchisement. They trace the relationship between zombies and the theme of secular apocalypse, demonstrating that the zombie draws its power from being a perversion of the Christian mythos of death and resurrection. Symbolic of a lost Christian worldview, the zombie represents a world that can no longer explain itself, nor provide us with instructions for how to live within it.
The concept of 'domicide' or the destruction of home is developed to describe the modern crisis of meaning that the zombie both represents and reflects. This is illustrated using case studies including the relocation of the Anishinaabe of the Grassy Narrows First Nation, and the upheaval of population displacement in the Hellenistic period. Finally, the authors invoke and reformulate symbols of the four horseman of the apocalypse as rhetorical analogues to frame those aspects of contemporary collapse that elucidate the horror of the zombie.
Zombies in Western Culture: A Twenty-First Century Crisis is required reading for anyone interested in the phenomenon of zombies in contemporary culture. It will also be of interest to an interdisciplinary audience including students and scholars of culture studies, semiotics, philosophy, religious studies, eschatology, anthropology, Jungian studies, and sociology. "

Club culture has become an ever-growing interdisciplinary research field in the social sciences. The contributors to this volume offer state of the art perspectives on night studies in France and Germany and the techno scene from a comparative and interdisciplinary perspective. They explore three main areas: scenes and communities; diversity and inclusion; and social and ecological challenges for a sustainable club culture during and after the COVID-19 pandemic

This review provides an overview of foundational climate and culture studies in anthropology; it then tracks developments in this area to date to include anthropological engagements with contemporary global climate change. Although early climate and culture studies were mainly founded in archaeology and environmental anthropology, with the advent of climate change, anthropology's roles have expanded to engage local to global contexts. Considering both the unprecedented urgency and the new level of reflexivity that climate change ushers in, anthropologists need to adopt cross-scale, multistakeholder, and interdisciplinary approaches in research and practice. I argue for one mode that anthropologists should pursue—the development of critical collaborative, multisited ethnography, which I term "climate ethnography."

Clapham reviews 'Personality and Political culture in Modern Africa: Studies presented to Professor Harold G Marcus' edited by Melvin E. Page, Stephanie F. Beswick, Tim Carmichael and Jay Spaulding.

The 'Feedback effect' is a phenomenon of a 'feedback', repeatedly described for discussing the oral tradition: Back in 1982, German ethnologist David Henige noted that researchers of African traditional cultures more and more often encounter the practice when they are recounted the results of the field materials of their predecessors. In all such cases, informants reproduce the works of anthropologists, but the authenticity of recorded traditions in general is beyond doubt. That is not the case with Dogon. The example of this people shows that the phenomenon of 'feedback' can not only complicate the work of anthropologists, but also contribute to the growth of ethnic and national identity. Myths borrowed from anthropological literature began to penetrate rural folklore with the development of tourism in the 1990s– 2000s. But the purposeful imposition of a united mythology 'according to Griaule' began to play a very important role in the development of ethnic and national identity. The most important role belongs here to the festivals of Ogobagnia. Thus, using the example of the Dogon, one can see a kind of a 'secondary' mythology version based on the phenomenon of feedback. The imposition of this ideology is still opposed by local traditions and local folklore, which are very different from the "Dogon mirage" introduced by intellectuals, as well as local customs and rituals, sometimes having little in common with each other; so far, the linguistic and cultural diversity of the ethno-social organism of the Dogon has resisted the pressure of these myths, but perhaps the day is not far off when not only in the Sangha, but also in Semari and Tintan, visitors will be told about Nommo and Sirius names which do not exist (sigu tolo or pô tolo), and the mythology of the Dogon will really turn into a harmonious, but artificial system.

Formal policies intended to enable employees to meet family commitments may be important indicators of an organization's intent, but they do not guarantee that the informal culture is supportive of employees' families or their attempts to manage occasionally conflicting priorities (Lewis, 1997; Lewis and Lewis, 1996). Two case studies were conducted to identify salient aspects of the culture of two organizations and the extent to which changes in culture result from the implementation of family-friendly policies.The wider issue of the ease with which purposive cultural change or organizational learning may be engendered to ameliorate employees' work—life balance is also considered.

"In 1947 the Human Dynamics Laboratory was established within the Education Department at The University of Chicago. It was charged to study group operation and, eventually, to contribute to the theoretical and practical understanding of the effects and control of social-emotional-psychological factors in classroom learning situations. Chapter 1 provides a broad orientation within which the examination of the research will be more meaningful. The research tensions and motivations, there communicated explicitly, have given direction to the research from the beginning even though we could not then have "put them into words." Chapter 2 gives a simple starting statement of Bion's fundamental notions. This is the beginning of the development of theory of group operation. The first chapter of each section adds further details, elaborations, and modifications of the theory, as needed to cope with the researches in that section. Chapter 23 tries to assess just where our experiments leave the theory: what principles have stood up under test, which ones remain too poorly defined for confident use, and which ones require further work for clarification of meaning. Chapter 24 is oriented to practice and, without departing from the theory, attempts to translate into practical terms the major implications of the entire work for those who are concerned with groups as social instruments"--Preface. (PsycINFO Database Record (c) 2014 APA, all rights reserved).