Since the new period, the art anthropology in China has built its own academic basis from scratch through translating and introducing western art anthropology writings, and further developed into the localization of empirical studies in the process of digestion and absorption. This paper analyzes the development course of art anthropology in China since the new period. It divides this academic course into the academic preparation stage from the late 1970s to the mid-1990s, the academic initial stage from the mid-1990s to the founding of China Society for Anthropologies of Art in 2006 as well as the steady development stage since the establishment of the Society. The study sums up the achievements and the shortcomings of each period and discusses the points for further research.
This paper is devoted to the analysis of the place and role of religion in contemporary Ukraine, its influence on the political processes, and the transformation of religious life under the influence of political factors.
The gradual increase of political and religious factors in modern human-caused society puts new tasks in the interpretation of these new occurrences and processes. Currently, religious influences on political life in Ukraine seem to be quite noticeable. Apparently, both religion (churches) and politics (state) are social institutions; determining further development of the Ukrainian society. Hence, their interactions are problematic and deserve more detailed research. This paper examines some aspects of problem of interaction between the state and the churches at the time of independent Ukraine. At first, the current situation of religious life in Ukraine is explained; mapping religion and politics is also considered. Next, the model of state-church relationship in Ukraine and state policy for religion is discussed. A brief observation of churches' involvement in political processes in Ukraine is done by looking through some bifurcation points of modern Ukrainian history including the Orange Revolution and the Revolution of Dignity.
This paper examines how human mobility is going to change and which social issues will arise in the near future due to artificial intelligence (AI) and autonomous driving (AD) through a joint study of sociologists, and researchers in the forefront of engineering. Using figures consisting of coordinate axes of human's “mobility-immobility” and “functionality-amusement value,” it has been demonstrated that aspects related to “mobility-functionality” rapidly decreased and the “immobility” area gradually expanded with the progress of information
communication technology (ICT). Based on this, it can be observed that the usage of automobiles will be limited to logistics or distribution when AI and AD technology becomes more advanced. From this point of view, in order to release human desire of mobility, ‘adaptation to the expansion of the bodily sensation of movement,’ ‘presentation of personalized tourist information, individual correspondence to history, culture and subculture while moving,’ and ‘adaptation of both the automobiles and the social system to the new changing ties of human relationship’ will be necessary in the near future. Based on the results of this qualitative research, the authors, from both aspects of technology and society, propose examples of the possibility of using small vehicles with AD to tours of winery or sake-brewery, cultural tourism recommendation system in Kyoto using big data of the driver's personal history, and ridesharing with a high degree of freedom using AI.
Disaster revival assistance in Taiwan is quite different from the cases in Japan, religious organizations rather than the nation state play a central role. This paper discusses the justifiability on which the religious organization is implementing its disaster revival assistance through an analysis of two different assistance activities by the Buddhist organization in Taiwan. In the recovery process after the 921 Great Earthquake in 1999, the Buddhist organization has carried out principal roles based on its own justifiability. This is because it was based on the social solidarity of the people who could not benefit enough by the share of resources from the nation state and the revival assistance was carried out based on the ambiguous position of both supporters
and those being supported. However, the revival assistance by the Buddhist organization could not gain its justifiability in the recovery process following the typhoon Morakot in 2009, This paper critically analyzes the contents of its activities and found that its revival assistance came to be recognized as an agent of the government, in the form of “charitable assistance” for instance, after the typhoon Morakot, though it had been initially deemed as an alternative to the government after the 921 Earthquake. The core members of the disaster victims were constantly been viewed as “others” to the organization. As a result, the organization could not carry out the recovery support based on the position of ambiguity. By comparing the recovery activities of the Buddhist organization during the great disasters, this research also found that the revival assistance policy brought conflict between both the supporters and the victims, thereby changing the reconstruction model and the recovery plans lost its justifiability.