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Librarians increasingly encounter decisions related to the use and/or purchase of an expanding body of bibliographic databases. This article examines the coverage of anthropology literatures in major academic indexes widely available in electronic format. Eight databases were selected for comparison, including three subject‐specific indexes, two multidisciplinary social sciences indexes, and three general academic indexes. Indexes were compared for their coverage of a core list of 135 anthropology journals as well as journals relevant to anthropology in other social science disciplines. In addition to journal coverage, several index characteristics were also compared: years of coverage; timeliness; extent of indexing; record structure; search software; and availability of controlled vocabulary, abstracts and full text. It is concluded that each database has relative merits and weaknesses and that these multiple factors must be considered within the context of local conditions in order to determine which database products are appropriate for meeting local information needs.

Multisensory stimulation is integral to experiential consumption. However, a gap persists between recognition of the importance of multisensory stimulation and the research techniques used to study the effects of such stimulation on consumption experiences. This article draws on sensory anthropology to narrow the gap.

Sensory anthropology has the potential to help consumer researchers understand multisensory stimulation and its effect on consumption experiences. To highlight this potential, ethnographic fieldwork is reported for two related experiential settings: yacht racing and adventure racing.

It is shown how consumer researchers can apply concepts and data collection techniques from sensory anthropology to derive powerful insights into consumption experiences. A set of guidelines and examples is derived from the embodied concepts associated with sensory anthropology, namely, kinaesthetic schema, bodily mimesis, the mindful body and local biology. These concepts are used to comprehend how consumers experience sensations phenomenologically, understand them culturally and re-enact them socially.

By acknowledging and engaging the senses, researchers can acquire embodied information that would not be evident from the conventional interview, survey or experimental data. Sensory anthropology adds to what is known from psychological, social and cultural sources to enable organisations to differentiate their offerings by means of the senses and sensory expressions, not only in yacht and adventure racing but potentially in many other experiential settings, such as travel, shopping, entertainment and immersive gaming.

This article offers distinct and original methodological insights for consumer researchers by focusing on concepts and data collection techniques that assist the study of experiential consumption from an embodied and corporeal perspective.

Based on ethnographic data and a textual analysis, this chapter highlights the process of “therapization” of Buddhism in Western countries, with a specific emphasis on Tibetan Buddhism in France. Referring to the paradigm of “political economy of health”, as developed in recent medical anthropology, it attempts to explore the relationships between two concepts – economics and health – that had previously been considered separately, in the context of Western Buddhism. Further, this chapter's aim is to expose a potential application of theoretical economic models in an anthropological approach of Buddhist diffusion and appropriation in the West.

This chapter explores the interaction between different kinds of knowledge and representations in the making of the ‘fleshed’ female reproductive body in an Indian city. In particular, it analyzes how women perceive contraception and how the reproductive governance helped to produce the female sterilization as the most widely used contraceptive method in India. The study is based on the case of the city of Bhuj, in the state of Gujarat (India), where three anthropological fieldworks (15 months) were conducted. Modern contraceptive methods are based on a biomedical representation of the body, drawn from Western categories of knowledge and experience, whereas women live the ‘fleshed’ reproductive body through local categories of substance and fluids. How is this knowledge mobilized and affected in relation to reproductive technologies and the government of reproduction? This question is addressed through the analysis of women's embodied experiences of contraception. The narratives collected show a resistance to biomedicine, considered to be a model that alters the female body and its reproductive capacity. Nevertheless, even when sterilization was considered to be a deliberate act of tampering with the functioning of their bodies, women displayed a pragmatic agency in choosing this method. The experiences of respondents reflected complex negotiations between bodily suffering, socio-economic structures and the microphysics of power surrounding them, rather than a unilateral submission to medical authority and reproductive governance.

Having a baby is a sensitive matter and the child's body occupies a relevant space within the imaginary and the concerns of the intentional, biomedicalized contemporary reproducers. Besides, the myth of ‘the perfect child’ claims specific moral injunctions about making bodies since the body conveys social recognition codes both through flesh or genetic matrix and embodied practices. So, having a child with an unexpected ‘defective’ body becomes a stressful challenge for the reproductive experience of the intentional parent(s). In any case, both parent(s) and biomedical professionals enact a hierarchization among the ‘damaged’ materials of the child's body based on the perceived and/or the classified degree of physical or mental abnormality, on its behavioural embodiments and on the possibility to re-order, fix and control the (biosocial) disorder of an abnormal unable and/or undisciplined body.

Based on recent investigations on reproduction and disability in two regions of Italy, this essay comparatively investigates the experiences of two associations of parents with asthmatic and ADHD children.

Specifically, I tried to explore how parents of children with misleading bodies emotionally, practically and morally face their unexpected reproduction, and if and how they are being entrapped in or resist the pressure of neuro-biomedical governance, schooling disciplining techniques and social blame. I tried to articulate some suggesting concepts, such as ‘delegate biopolitics’ and ‘discursive surveillance’ (Memmi, 2008), and ‘self-constraint behaviours’ (Elias, 1998), in order to analyze ethnographic material.

The purpose of this paper is to focus on the mental health of two immigrants supported by a non-profit organisation on the outskirts of Lisbon. The ethnography sets out the discourse of these users who are also residents of Terraços da Ponte, a social housing neighbourhood, and the workers who try to help them in the context of the non-profit organisation’s endeavours.

In order to explore the intersections between these users and state and non-state structures, this investigation relied on intensive fieldwork at a rehabilitated neighbourhood in Lisbon, as well as semi-directive interviews and life stories taken with workers of the institution and the people they were trying to help.

This paper shows how vulnerability has been produced in a social housing neighbourhood on the outskirts of Lisbon and how it connects to neoliberal policies employed by NGOs acting on the field.

Any general conclusions about the subject need to take into consideration that this research looks at the work of a specific non-profit organisation during a particular period in time.

This research seeks not only to promote a critical approach to the subject, but also to contribute to the production of appropriate health policies for the immigrant population residing in Portugal.

The analysis of health and social care practices regarding so-called vulnerable subjects relies heavily on “a mix of good intentions, developmental ambitions, paternalistic attitudes and desire to control deviant populations” (Pussetti and Barros, 2012, p. 47). Although there is not a single solution to this problem, several levels of analysis were explored: the non-profits’ goals and inspirations, the workers motivations, the subjects’ expectations regarding the kind of help they can get from these services and their ability to exert their own agency despite the conditions governing their lives.

This chapter explores the multiple boundaries traversed and accompanying acts of translation entailed in the provision of expertise by anthropologists. The chapter begins with an overview of the asylum process, the criteria constituting persecution, and a description of the bureaucracy and procedures by which asylum is determined. The role of expert witness is then introduced with a focus on the rules of federal evidence that paved the way for greater anthropological involvement in the provision of expertise. The next section reviews some of the extant ethnographic literature to date on the asylum process, highlighting the role of dissonance as a recurrent theme in two different respects: the dissonance that occurs between the asylum applicant and the legal setting, and the dissonance that is created between the asylee and his or her body in the aftermath of trauma. The crafting of the affidavit is then analyzed to illustrate the boundary crossings and acts of translation involved in the appraisal and understanding of asylum, including the traversal of difference in scale, temporality, and the construction of social reality, particularly those espoused by anthropology and law. I suggest that contributing to the protection of human rights through the provision of expert witness is a necessary and mutually beneficial collaboration whereby anthropological evidence, insight, and knowledge provide positive content to legal rights. I conclude that anthropologists are uniquely well qualified in the interlocution of persecution, likening the provision of expertise to fieldwork, as a series of border crossings and acts of translation.

Since the 1990s, public health agencies as well as nutrition and child health experts have recognized breastfeeding as the most appropriate infant-feeding mode for optimal health and psycho-emotional development. Consequently, breastfeeding has become a standard of good mothering, internalized by mothers, who implement a demanding self-discipline to perform breastfeeding. This dedication reflects the delegation of biopolitics to individuals in modern neoliberal societies: authoritative experts inform new parents, who then bear the responsibility of their children's health risk management. They are expected to choose appropriate practices as part of a collective strategy of risk management and anticipation of the future by changing current behaviours, aiming at the emergence of a ‘healthy body and mind’ society. Among these practices, breastfeeding holds a central place due to medical consensus about its benefits. In my ethnography of postpartum consultations by independent midwives in Switzerland, I studied the breastfeeding practices and experiences of home birth parents as part of the ‘holistic care’ provided by these midwives. Shadowing midwives during their postpartum visits between 2014 and 2017, I witnessed parents committing to the body and emotional work required to carry out their ‘breastfeeding project’, designed in continuity with their out-of-hospital birth choice. During their follow-ups, midwives engage with parents in a shared construction of meanings around breastfeeding, anchoring parenting identities in the body. I explore in this chapter the issues raised by the production of lactating maternal bodies and how women engage in body and emotional work to achieve it.