A Bell
Biographic Data
| ID | 15415 |
|---|---|
| NAME | A Bell |
| GIVEN NAMES | A |
| FAMILY NAME | Bell |
| SIGNATURE | BELL A |
| AFFILIATIONS | University of Auckland |
| ORCID | 0000-0003-0623-2630 |
| VERIFIED | Yes |
| TOTAL WORKS | 32 |
| TOTAL CITATIONS | 118 |
| AUTHOR COUNT | 32 |
| EDITOR COUNT | 0 |
| FIRST PUBLICATION YEAR | 1994 |
| LATEST PUBLICATION YEAR | 2025 |
| H-INDEX | 6 |
Reading Remains: Intra-Acting Sovereignties and the Albert Barracks Wall
A short piece of old stone wall stands by the Waipapa Taumata Rau | University of Auckland library. It has no obvious function. For many years, I never stopped to think about its origins or why it is there. It was only when I began to research my great-great grandfather’s life in early Auckland that the wall took on any significance for me. It was only then that I learnt that it is the remnant of a wall that surrounded a military barracks. In thi…
Symbolic Meanings in Mosques and Churches: Fusion of the Padma Flower Ornament into the Worship Structures in Java, Indonesia
The formation of public open space is an essential element in the existence of cities and neighborhoods.Public open spaces are defined as social locations, such as streets, parks, and local neighborhoods, and are spaces where individuals or groups encounter and interact with one another.Community participation in public open space planning can provide opportunities for potential interactions in the decision-making process to help stimulate social…
Introduction: Studies of Critical Settler Family History
The critical study of one’s own family history is a relatively new field that sits at the intersection of family genealogical research and scholarly research [...]
Building stamina, fighting fragility: The account of a white settler ‘recovering racist
White fragility, a common response of white people to calls to engage in conversations about racism and address their complicity with it, has received considerable scholarly attention. Much less attention has been given to the antidote: white stamina. This paper explores the development of stamina in the journey of ‘recovery’ from racism of one white settler individual who has become a public figure in Aotearoa New Zealand, in part through his de…
Enacting settler responsibilities towards decolonisation
This special issue showcases research exploring the work of settler individuals and groups in support of projects of decolonisation in Aotearoa New Zealand, Australia, Canada and Israel. The papers gathered here were developed from presentations at an international symposium held in Auckland, New Zealand and online in February 2021. As symposium organisers and editors of this collection, we speak and write as settler subjects ourselves, and this …
Strategic Essentialism
Strategic essentialism is the use of essentialist categories of identity despite a theoretical commitment to anti‐essentialism and awareness of the political dangers. Strategic essentialism arose as a constructionist response to the need to deploy categories such as “women,” “black,” and “gay” to pursue emancipatory politics. However, proponents of strategic essentialism are also alert to the dangers of essentialisms, which can be used to oppress…
Troubling Pākehā Relations to Place
In this duoethnographic essay, united in our desire as white settler scholars to trouble the settler colonial legacies still steeped in what counts as our “home,” we have written personal accounts of our connections to certain places. Building on these musings, we explore the ontological perspectives of Donna J. Haraway and Karen Barad to navigate the more-than-human dimensions of our home places as well as their troubling colonial histories. Usi…
The (not so) silent centre: New Zealander ethnicity responses in the census
Recent census-based studies suggest that the identification patterns of dominant ethnic groups vary dramatically from those of minorities, being less likely to change. An important exception has been "national naming", where individuals shift their identification to take on national identifiers, such as "Canadian" or "New Zealander". National identity, often considered supraethnic, is usually claimed in census counts by members of dominant groups…
Being Present: Embodying Political Relations in Indigenous Encounters with the Crown
Niveles de actividad física y sedentarismo de los adolescentes en recreos naturales vs. tradicionales: Un estudio piloto (Adolescents’ physical activity and sedentary levels in natural vs. traditional…
The aim of this work was to compare students’ physical activity and sedentary levels between two high schools, one with a natural playground and the other with a traditional one, according to the recess periods (mid-morning and lunchtime) and the sex of students. The sample consisted of all the students attending their school playground at the time of the measurement. The System for Observing Play and Leisure Activity in Youth (SOPLAY) was used t…
Reverberating Historical Privilege of a “Middling” Sort of Settler Family
Critical family history illuminates societal relations of inequality through focusing on the experiences and trajectories of particular families. Here, I focus on unequal relations between white settler colonizers and indigenous communities within Aotearoa, New Zealand. I use data gathered from family wills and archival research to sketch aspects of the economic privilege of branches of my own ancestral families in contrast to the economic dispos…
Co-existing Indigenous and Settler Worlds Ontological Styles and Possibilities
Settler colonialism involves processes of destruction and substitution aiming to replace indigenous with European/western worlds. But indigenous worlds persist in numerous spaces, moments and interactions where distinct ontologies and ways of being-in-the-world prevail. In Aotearoa New Zealand these spaces of the Māori world persist most obviously on marae. Māori and western worlds also briefly come together in public contexts where Māori protoco…
Moving Roots: A "Small Story" of Settler History and Home Places
In the early stages of research into the life of my great-great-grandfather, George Graham, I have repeatedly come across scraps of his life story relating to trees in various central city locations in Auckland, New Zealand, locations now abutting and on the university campus at which I work. These trees and places directly link me with George in powerful ways, becoming channels into affective responses of pride and excitement that also connect m…
Summoning up the Ghost with Needle and Thread
This project is about an active engagement with thread. Threading fragments of a colonial story together, through intra-action with the material world, we created an arpillera (Chilean tapestry) to speak with our ghosts. In New Zealand we are described as Pākehā, descendants of white European colonial ancestors. Involved in critical family history, our data comprised of old photographs, maps, letters, diaries, and landmarks that remain. We propos…
Te Ahu - a meeting place
In 2012 a new community complex opened in Kaitaia, housing the local museum, library, i-Site, hall, theatre and Council offices. This complex is very obviously a meeting place for people of the community and out-of-town visitors. But the site on which the building, Te Ahu, stands has a much longer history as a meeting place. In this paper I outline this history in light of recent theorising about the intertwined work of space, time, people and th…
Decolonizing conviviality and 'becoming ordinary: Cross-cultural face-to-face encounters in Aotearoa New Zealand
This paper explores convivial culture in a settler society. The paper draws on interview data from ethnographic research exploring how Māori and Pākehā worked together on a building project in a rural community. Both Māori and Pākehā participants reported their pleasure in engagements with each other that centred on Māori tikanga (protocols). In these encounters, Māori 'difference' was the catalyst for the development of new, convivial relationsh…
Afterword
In 2003, political debate in New Zealand centred on the issue of who owned the foreshore and seabed — the land below high-tide mark (see ‘No strain or fracture ...’ in Chapter 6). In response to eight tribes from the north of the South Island raising the possibility of Māori ownership of the foreshore and seabed adjacent to their tribal lands, the Labour government of the time had declared their intention to legislate to assert Crown ownership. I…
Ethical Obligation and Relationality
The primary aim of this chapter is to respond to James Tully’s question — how can non-indigenous individuals free ourselves from the sedimented ways of thinking and acting that are our inheritance from the centuries of colonial modernity? 1 While the focus of the previous chapter was on legal and political processes, it is clear that human actors occupy determining positions in those processes — one judge interprets the law quite differently from…
Performative Hybridity in the ‘Ruins of Representation’
Homi Bhabha’s theory of hybridity represents the most thoroughgoing alternative to the ontological versions discussed in Chapter 3. Bhabha is rigorously anti-essentialist in his approach to cultural identity, arguing that identity and culture are both practices without any essential foundation as such. No identity has an originary essence. Rather, all are constituted in and through difference. Here hybridity refers to the necessary instability an…
Hybrid Identities and the ‘One-way Street’ of Assimilation
The most remarkable, but frequently taken-for-granted, feature of the politics of hybridity in settler societies is that hybridity is an indigenous ‘problem’ only. Like race — and for related, highly racialized reasons — hybridity is not a problem for the settler. Despite the many sources of hybridity within the settler population (mixed descent and histories of migration and of culture contact with indigenous and other peoples), a century after …
‘Deep Colonizing’: The Politics of Recognition
This chapter and the next address theories that centre on modes of settler responsiveness to the co-existing, living difference of indigenous communities. If settler peoples accept the rights of indigenous peoples to establish the boundaries of their own communities and collective identities, and their rights to pursue their own ‘ways of life’, then how do settlers respond to indigenous claims and assertions as neighbours and co-citizens? 1 Given…
Indigenous Authenticity and Settler Nationalisms
How is it that arguments such as Morley’s continue to resonate with settler peoples? Simpson’s response points to the double standard of expectations, by which indigenous peoples are expected to operate according to tradition but settler peoples are not. The idea that settler societies should remain bound to the practices in use at the time of their arrival in the ‘New World’ is patently ridiculous, so why is the same idea in relation to indigeno…
Strategic Essentialism, Indigenous Agency and Difference
Leonie Pihama is clear that when the era after colonialism arrives, Māori identities will still survive. This is a position that Bhabha’s performative hybridity cannot account for, so in this chapter I turn to the other central identity concept of postcolonial identity politics, strategic essentialism. Like performative hybridity, strategic essentialism aims to describe identity practices of resistance to dominant groups’ impositions, but unlike …
Migration, gender and economic integration: International scholarship (2006–09) and an Aotearoa New Zealand research agenda
This paper follows from the findings of the 2006 review of research on women, gender and migration published in International Migration Review . We begin by discussing three international trends in contemporary migration flows: diversification, bifurcation and feminisation; and examine their significance for New Zealand. We then review the research on gender and economic integration of migrants in developed countries in relation to three aspects:…
Being ‘at home’ in the nation: Hospitality and sovereignty in talk about immigration
The discourse of hospitality is widely used as a way of making sense of the relationships between ‘natives’ and ‘newcomers’ established by immigration. While at first glance this seems a generous and benign system of meaning to apply to relations of immigration, the reality is more complex than this initial view suggests. Relations of hospitality are power relations in which the sovereignty of the host and their possession of the national ‘homela…
Bifurcation or Entanglement? Settler Identity and Biculturalism in Aotearoa New Zealand
My family has been in New Zealand for 150 years, on both sides of the family. I have no claims to anything in Britain, and there has been no Maori blood in the family, so I have no identity. (Gilmo
Dilemmas of Settler Belonging: Roots, Routes and Redemption in New Zealand National Identity Claims
This paper explores the identity markers and rules used in the process of national identity construction by young adult New Zealanders, drawing on empirical data from qualitative interviews with members of the majority culture of 'Pakeha' or 'European' New Zealanders. While these young New Zealanders draw on the markers of 'birth', 'blood' and 'belonging' identified in other studies, their claims to identity and belonging are troubled by the sett…
Recognition or Ethics: De/Centering and the Legacy of Settler Colonialism
White settler peoples inherit a legacy of colonial domination and Enlightenment belief in the possibilities of western universalism. This legacy makes it difficult for us to co-exist with the cultural difference of our indigenous neighbors. In this paper I search for a political practice that might co-exist with rather than deny indigenous difference. I consider the case of Aotearoa New Zealand and explore Taylor's politics of recognition and Lév…
Being ‘at home’ in the nation: Hospitality and sovereignty in talk about immigration
The discourse of hospitality is widely used as a way of making sense of the relationships between ‘natives’ and ‘newcomers’ established by immigration. While at first glance this seems a generous and benign system of meaning to apply to relations of immigration, the reality is more complex than this initial view suggests. Relations of hospitality are power relations in which the sovereignty of the host and their possession of the national ‘homela…
Being Present: Embodying Political Relations in Indigenous Encounters with the Crown
Introduction: Studies of Critical Settler Family History
The critical study of one’s own family history is a relatively new field that sits at the intersection of family genealogical research and scholarly research [...]
Enacting settler responsibilities towards decolonisation
This special issue showcases research exploring the work of settler individuals and groups in support of projects of decolonisation in Aotearoa New Zealand, Australia, Canada and Israel. The papers gathered here were developed from presentations at an international symposium held in Auckland, New Zealand and online in February 2021. As symposium organisers and editors of this collection, we speak and write as settler subjects ourselves, and this …
Reverberating Historical Privilege of a “Middling” Sort of Settler Family
Critical family history illuminates societal relations of inequality through focusing on the experiences and trajectories of particular families. Here, I focus on unequal relations between white settler colonizers and indigenous communities within Aotearoa, New Zealand. I use data gathered from family wills and archival research to sketch aspects of the economic privilege of branches of my own ancestral families in contrast to the economic dispos…
Decolonizing conviviality and 'becoming ordinary: Cross-cultural face-to-face encounters in Aotearoa New Zealand
This paper explores convivial culture in a settler society. The paper draws on interview data from ethnographic research exploring how Māori and Pākehā worked together on a building project in a rural community. Both Māori and Pākehā participants reported their pleasure in engagements with each other that centred on Māori tikanga (protocols). In these encounters, Māori 'difference' was the catalyst for the development of new, convivial relationsh…
An endangered species: Local programming in the New Zealand television market
Depuis 1988, des changements importants en termes de propriete, de legislation et de financement etatiques ont ete effectues dans l'industrie televisuelle neo-zelandaise, par l'Etat qui se veut neo-liberal et ouvert a l'economie de marche. Cet article retrace dans un premier temps l'etat des lieux et les changements survenus depuis 1988 dans le paysage audiovisuel. Sont ensuite presentes l'Etat neo-zelandais, les chaines de television et le burea…
Moving Roots: A "Small Story" of Settler History and Home Places
In the early stages of research into the life of my great-great-grandfather, George Graham, I have repeatedly come across scraps of his life story relating to trees in various central city locations in Auckland, New Zealand, locations now abutting and on the university campus at which I work. These trees and places directly link me with George in powerful ways, becoming channels into affective responses of pride and excitement that also connect m…
The (not so) silent centre: New Zealander ethnicity responses in the census
Recent census-based studies suggest that the identification patterns of dominant ethnic groups vary dramatically from those of minorities, being less likely to change. An important exception has been "national naming", where individuals shift their identification to take on national identifiers, such as "Canadian" or "New Zealander". National identity, often considered supraethnic, is usually claimed in census counts by members of dominant groups…
A Conversation through History: Towards Postcolonial Coexistence
This paper takes the form of a three-part exploration of the uses and limitations of the Hegelian Master–Slave for the analysis of colonial and post-colonising subjectivities in Aotearoa New Zealand. In Hegel, the subjectivities of Master and Slave are socially constituted via a struggle for recognition that one ‘wins’ and the other ‘loses’. Subsequently their relations are mediated through Things. The first part of this paper demonstrates how st…
Co-existing Indigenous and Settler Worlds Ontological Styles and Possibilities
Settler colonialism involves processes of destruction and substitution aiming to replace indigenous with European/western worlds. But indigenous worlds persist in numerous spaces, moments and interactions where distinct ontologies and ways of being-in-the-world prevail. In Aotearoa New Zealand these spaces of the Māori world persist most obviously on marae. Māori and western worlds also briefly come together in public contexts where Māori protoco…
New Zealand or Aotearoa? The Battle for Nationhood in the English Curriculum
Raymond Williams argued that education was centrally concerned with establishing and transmitting a ‘selective tradition’. He identified three discourses that shape these processes of selection. This paper argues for the existence of a fourth discourse – ‘education for nationhood’. The author outlines the concept of national identity and, using the history of schooling in New Zealand, argues that historically this discourse has been important in …
An endangered species: Local programming in the New Zealand television market
Depuis 1988, des changements importants en termes de propriete, de legislation et de financement etatiques ont ete effectues dans l'industrie televisuelle neo-zelandaise, par l'Etat qui se veut neo-liberal et ouvert a l'economie de marche. Cet article retrace dans un premier temps l'etat des lieux et les changements survenus depuis 1988 dans le paysage audiovisuel. Sont ensuite presentes l'Etat neo-zelandais, les chaines de television et le burea…
A questionnaire assessment of nutrition knowledge – validity and reliability issues
The test meets basic psychometric criteria for reliability and validity and forms a suitable instrument for measuring changes associated with intervention work aimed at improving food and dietary knowledge
Bifurcation or Entanglement? Settler Identity and Biculturalism in Aotearoa New Zealand
My family has been in New Zealand for 150 years, on both sides of the family. I have no claims to anything in Britain, and there has been no Maori blood in the family, so I have no identity. (Gilmo
Recognition or Ethics: De/Centering and the Legacy of Settler Colonialism
White settler peoples inherit a legacy of colonial domination and Enlightenment belief in the possibilities of western universalism. This legacy makes it difficult for us to co-exist with the cultural difference of our indigenous neighbors. In this paper I search for a political practice that might co-exist with rather than deny indigenous difference. I consider the case of Aotearoa New Zealand and explore Taylor's politics of recognition and Lév…
Dilemmas of Settler Belonging: Roots, Routes and Redemption in New Zealand National Identity Claims
This paper explores the identity markers and rules used in the process of national identity construction by young adult New Zealanders, drawing on empirical data from qualitative interviews with members of the majority culture of 'Pakeha' or 'European' New Zealanders. While these young New Zealanders draw on the markers of 'birth', 'blood' and 'belonging' identified in other studies, their claims to identity and belonging are troubled by the sett…
A Conversation through History: Towards Postcolonial Coexistence
This paper takes the form of a three-part exploration of the uses and limitations of the Hegelian Master–Slave for the analysis of colonial and post-colonising subjectivities in Aotearoa New Zealand. In Hegel, the subjectivities of Master and Slave are socially constituted via a struggle for recognition that one ‘wins’ and the other ‘loses’. Subsequently their relations are mediated through Things. The first part of this paper demonstrates how st…
Migration, gender and economic integration: International scholarship (2006–09) and an Aotearoa New Zealand research agenda
This paper follows from the findings of the 2006 review of research on women, gender and migration published in International Migration Review . We begin by discussing three international trends in contemporary migration flows: diversification, bifurcation and feminisation; and examine their significance for New Zealand. We then review the research on gender and economic integration of migrants in developed countries in relation to three aspects:…
Being ‘at home’ in the nation: Hospitality and sovereignty in talk about immigration
The discourse of hospitality is widely used as a way of making sense of the relationships between ‘natives’ and ‘newcomers’ established by immigration. While at first glance this seems a generous and benign system of meaning to apply to relations of immigration, the reality is more complex than this initial view suggests. Relations of hospitality are power relations in which the sovereignty of the host and their possession of the national ‘homela…
Afterword
In 2003, political debate in New Zealand centred on the issue of who owned the foreshore and seabed — the land below high-tide mark (see ‘No strain or fracture ...’ in Chapter 6). In response to eight tribes from the north of the South Island raising the possibility of Māori ownership of the foreshore and seabed adjacent to their tribal lands, the Labour government of the time had declared their intention to legislate to assert Crown ownership. I…
Ethical Obligation and Relationality
The primary aim of this chapter is to respond to James Tully’s question — how can non-indigenous individuals free ourselves from the sedimented ways of thinking and acting that are our inheritance from the centuries of colonial modernity? 1 While the focus of the previous chapter was on legal and political processes, it is clear that human actors occupy determining positions in those processes — one judge interprets the law quite differently from…
Performative Hybridity in the ‘Ruins of Representation’
Homi Bhabha’s theory of hybridity represents the most thoroughgoing alternative to the ontological versions discussed in Chapter 3. Bhabha is rigorously anti-essentialist in his approach to cultural identity, arguing that identity and culture are both practices without any essential foundation as such. No identity has an originary essence. Rather, all are constituted in and through difference. Here hybridity refers to the necessary instability an…
Hybrid Identities and the ‘One-way Street’ of Assimilation
The most remarkable, but frequently taken-for-granted, feature of the politics of hybridity in settler societies is that hybridity is an indigenous ‘problem’ only. Like race — and for related, highly racialized reasons — hybridity is not a problem for the settler. Despite the many sources of hybridity within the settler population (mixed descent and histories of migration and of culture contact with indigenous and other peoples), a century after …
‘Deep Colonizing’: The Politics of Recognition
This chapter and the next address theories that centre on modes of settler responsiveness to the co-existing, living difference of indigenous communities. If settler peoples accept the rights of indigenous peoples to establish the boundaries of their own communities and collective identities, and their rights to pursue their own ‘ways of life’, then how do settlers respond to indigenous claims and assertions as neighbours and co-citizens? 1 Given…
Indigenous Authenticity and Settler Nationalisms
How is it that arguments such as Morley’s continue to resonate with settler peoples? Simpson’s response points to the double standard of expectations, by which indigenous peoples are expected to operate according to tradition but settler peoples are not. The idea that settler societies should remain bound to the practices in use at the time of their arrival in the ‘New World’ is patently ridiculous, so why is the same idea in relation to indigeno…
Strategic Essentialism, Indigenous Agency and Difference
Leonie Pihama is clear that when the era after colonialism arrives, Māori identities will still survive. This is a position that Bhabha’s performative hybridity cannot account for, so in this chapter I turn to the other central identity concept of postcolonial identity politics, strategic essentialism. Like performative hybridity, strategic essentialism aims to describe identity practices of resistance to dominant groups’ impositions, but unlike …
Summoning up the Ghost with Needle and Thread
This project is about an active engagement with thread. Threading fragments of a colonial story together, through intra-action with the material world, we created an arpillera (Chilean tapestry) to speak with our ghosts. In New Zealand we are described as Pākehā, descendants of white European colonial ancestors. Involved in critical family history, our data comprised of old photographs, maps, letters, diaries, and landmarks that remain. We propos…
Te Ahu - a meeting place
In 2012 a new community complex opened in Kaitaia, housing the local museum, library, i-Site, hall, theatre and Council offices. This complex is very obviously a meeting place for people of the community and out-of-town visitors. But the site on which the building, Te Ahu, stands has a much longer history as a meeting place. In this paper I outline this history in light of recent theorising about the intertwined work of space, time, people and th…
Decolonizing conviviality and 'becoming ordinary: Cross-cultural face-to-face encounters in Aotearoa New Zealand
This paper explores convivial culture in a settler society. The paper draws on interview data from ethnographic research exploring how Māori and Pākehā worked together on a building project in a rural community. Both Māori and Pākehā participants reported their pleasure in engagements with each other that centred on Māori tikanga (protocols). In these encounters, Māori 'difference' was the catalyst for the development of new, convivial relationsh…
Co-existing Indigenous and Settler Worlds Ontological Styles and Possibilities
Settler colonialism involves processes of destruction and substitution aiming to replace indigenous with European/western worlds. But indigenous worlds persist in numerous spaces, moments and interactions where distinct ontologies and ways of being-in-the-world prevail. In Aotearoa New Zealand these spaces of the Māori world persist most obviously on marae. Māori and western worlds also briefly come together in public contexts where Māori protoco…
Moving Roots: A "Small Story" of Settler History and Home Places
In the early stages of research into the life of my great-great-grandfather, George Graham, I have repeatedly come across scraps of his life story relating to trees in various central city locations in Auckland, New Zealand, locations now abutting and on the university campus at which I work. These trees and places directly link me with George in powerful ways, becoming channels into affective responses of pride and excitement that also connect m…
Niveles de actividad física y sedentarismo de los adolescentes en recreos naturales vs. tradicionales: Un estudio piloto (Adolescents’ physical activity and sedentary levels in natural vs. traditional…
The aim of this work was to compare students’ physical activity and sedentary levels between two high schools, one with a natural playground and the other with a traditional one, according to the recess periods (mid-morning and lunchtime) and the sex of students. The sample consisted of all the students attending their school playground at the time of the measurement. The System for Observing Play and Leisure Activity in Youth (SOPLAY) was used t…
Reverberating Historical Privilege of a “Middling” Sort of Settler Family
Critical family history illuminates societal relations of inequality through focusing on the experiences and trajectories of particular families. Here, I focus on unequal relations between white settler colonizers and indigenous communities within Aotearoa, New Zealand. I use data gathered from family wills and archival research to sketch aspects of the economic privilege of branches of my own ancestral families in contrast to the economic dispos…
Strategic Essentialism
Strategic essentialism is the use of essentialist categories of identity despite a theoretical commitment to anti‐essentialism and awareness of the political dangers. Strategic essentialism arose as a constructionist response to the need to deploy categories such as “women,” “black,” and “gay” to pursue emancipatory politics. However, proponents of strategic essentialism are also alert to the dangers of essentialisms, which can be used to oppress…
Troubling Pākehā Relations to Place
In this duoethnographic essay, united in our desire as white settler scholars to trouble the settler colonial legacies still steeped in what counts as our “home,” we have written personal accounts of our connections to certain places. Building on these musings, we explore the ontological perspectives of Donna J. Haraway and Karen Barad to navigate the more-than-human dimensions of our home places as well as their troubling colonial histories. Usi…
Sociology (24 works) · Gender Studies (19 works) · Political science (19 works) · Law (18 works) · History (13 works) · Indigenous (13 works) · Indigenous Health, Education, and Rights (13 works) · Colonialism (12 works) · Philosophy (12 works) · Anthropological Studies and Insights (11 works)