Anthropology

This course introduces one of sociology's sister disciplines, social anthropology, which is also referred to as cultural anthropology or ethnology. This course has a theoretical and an applied dimension. In the theoretical portion it introduces classical and modern examples of anthropological theory ranging from B. Malinoswki and C. Levi-Strauss to C. Geertz and J. Diamond. The applied portion uses a variety of examples and field studies ranging from geographically closer regions such as Northern Ireland, the Basque country, and South Tyrol, to more "exotic" regions and examples.

This course questions the place of researchers in the 21st century and law through the ethnographer's field. Is there such a field? The course introduces basic concepts of law and anthropology, human sciences, its colonial background and methodological critiques to further how lawyers can lean in and explore anthropology's paradigm of alterity to further critical legal thinking and how anthropologists and other social scientists can look at law as a cultural technique. The course discusses why using empirical work, sometimes uncomfortable for a researcher, similar to looking in the mirror, can contribute to better addressing today's ethical and political challenges. Through the revision of diverse examples, old and new, students learn about the method of “explorers."

This course examines the language of, about, and surrounding food. It explores the role of food (and its discursive enactment) in community-building, lifestyles, and the creation of social elites. Other topics include food performances (e.g., cooking and eating shows), dinner talk and socialization, and food and language in the public landscape. Special emphasis lies on the entanglements of language, food, and the digital realm.

This course is part of the Laurea Magistrale degree program and is intended for advanced level students. Enrollment is by permission of the instructor. By the end of the course, students are aware of the political, economic, and cultural dimensions of the European colonization of America and of its relationship with the early modern globalization. Students will be able to recognize the active role played by indigenous groups and individuals in the shaping of the emerging global world. At the end of the course, the student is able to contextualize the European conquest of America within a global historical and cultural framework, as well as to independently engage in the critical analysis of historical sources and early modern ethnographic records. The students are also able to deploy such analytical skills to professional activities linked with the popularization and public use of historical and anthropological knowledge. This course examines the cultural processes that unfolded during the European colonization of the Americas and their role in fostering Early Modern globalization. A special attention is devoted to the Mesoamerican cultural area.

Week 1 introduces the course and provides an overview of the European colonization of the Americas. Week 2 examines the impact of the conquest on early modern globalization, focusing on phenomena such as the Columbian Exchange, the international trade of American resources and the transatlantic slave trade. It also introduces Mesoamerica as a cultural area and, more specifically, the Late Postclassic Nahua world. Week 3 describes the Conquest of Mesoamerica and the political and economic structures of New Spain. One session this week is dedicated to a collective discussion of selected articles and book chapters provided by the instructor. Week 4 addresses the so‑called "spiritual conquest", the emergence of mestizaje across social and cultural domains, and the epistemological dimensions of colonialism, which at the same time extracts and downplays local indigenous knowledge. Week 5 considers the role of missionary‑ethnographers like Bernardino de Sahagún, the colonial origins of anthropological practices, and early modern conceptions of human difference as a formative stage in the development of racism and coloniality. 

This course questions the most generalized binary oppositions (State versus indigenous people, government versus community, etc.) that are loaded with moral values ​​(“bad” State versus “good” people) through readings and reflections that provide a complex understanding of the relationships between law, right, State, indigeneity and anthropology. The class becomes familiar with the history and institutionalisation of the rights of indigenous peoples and Afro-descendants by analyzing case studies that show the possibilities and limitations of new legislation at national and international level.  The course also examines the difference between multiculturalism and interculturality through different intercultural projects. 

The course explores the relationship between religion and artificial intelligence (AI), examining how AI challenges, complements, and transforms religious beliefs and practices. It covers theological implications, ethical considerations, and the philosophical questions that arise from AI's impact on spirituality, morality, and religious traditions. The course also investigates how religious perspectives can inform the development and use of AI. Students study the anthropological perspective of humans and AI entanglement in the religious sphere, and learn to understand the historical and contemporary interactions between religion and technology. They analyze how AI influences religious beliefs, practices, and institutions, and they critically assess ethical and theological challenges related to AI. Finally, they explore how religious traditions contribute to discussions on AI ethics and morality, and they engage with philosophical questions regarding consciousness, personhood, and the soul in the context of AI.

Self-identified indigenous peoples inhabit all continents except Antarctica and struggle against oppressive inequality, ethnocidal assimilation and genocidal extermination by the settler societies, colonial/neocolonial/postcolonial developmental states and national populations that surround them.  Nevertheless, the local/global contexts of their struggles differ substantially.  What are the political consequences and effects of grouping together into a global category, for example, the Saami in Scandinavia, the Yanomami of Brazil, India’s adivasi, and Australian Aborigines?  This course will survey the global history of the discourse of indigeneity and some local political contexts of indigenous peoples.  The aim will be to try to understand relevant commonalities and also important differences among indigenous struggles across the world, though our primary focus will be on indigenous peoples in Brazil and Latin America.  Themes will include racism and ethnic discrimination, extractivism and clashes over large-scale economic development projects, human rights and international organizations, and political self-determination and the politics of state recognition.  As this semester coincides with COP30 in Belém, Brazil, we will spend some weeks on questions of eco-politics and indigenous participation in climate change negotiations. 

This course examines the central role and distinctive value of ethnographic fieldwork in the practice of anthropology and generation of new knowledge, as well as how socio-economic, cultural, historical and political contexts shape the practice of ethnographic fieldwork in different settings. It covers the role and contribution anthropologists make to public, private and non-governmental sectors. 

This course is designed to train students in the basic skills of archaeological post-excavation, processing, and results dissemination. It explains the varied methods used by archaeologists to analyze and process different types of archaeological material and provide experience in a number of necessary skills. These skills may include washing and numbering of artifacts, basic conservation, artifact illustration and cataloguing, sample washing and sorting, sample sieving, sample flotation, inking-up and digitizing of excavation drawings. This course includes standard lectures, laboratory-based talks, physical demonstrations, and hands-on experience. The course also explores how and where to publish results, and interaction with the media and the public.

This course introduces the major themes in world prehistory through a global and comparative approach, focusing on the great evolutionary, behavioral, and cultural transitions or “revolutions” in our common past, beginning with the appearance of the first material culture record (the world’s earliest stone tools, dating 3.3 million years ago).  

Considering how power and violence, socio-political stratification, economies and trade, technological innovation, and especially ideology shaped human societies, the course addresses the following periods:  

• The hominin evolution and behavior during the Lower Paleolithic period 

• The first migrations of Homo erectus out of Africa  

• The evolution of archaic humans and their behavior (Middle Paleolithic period), and the emergence of anatomically modern humans and their interactions with archaic humans (Neanderthals and Denisovans). 

• The behavioral revolution of the Upper Paleolithic and the transition from hunting-gathering to village life and farming.  

• The emergence of socio-political complexity, the development of chiefdoms, and formation of state-level societies in the New World and the Old World, including Mesopotamia, Egypt, China, and Mesoamerica.