This paper will describe the practice of scientists who position their own practice as the one distinct from the "Naturalistic" Science, which presupposes the distinction between Human and the Reality. In this paper, the characteristics of solid earth physicists' practice, who consider physics as representational practice and regard their own practice as "Non-Naturalistic" are described upon the key concept, "Fusion." Their practice is characterized by seemingly strange ideas, such as "distrust of observed data" and "a priori data." In the science of "Fusion," human assumptions and evaluations are treated as a kind of "data." Observation data are "imported" into models by "Inversion" or "Data Assimilation," instead of simple "comparison" between models and data. The outcomes of the science are no longer "objective representations" based on the dualism of the world and human, but rather hybrid images of observation data and human model evaluation mixed in a unique way.

This article describes how the initiation of cash crop production transformed social relationships in a village in Minangkabau, West Sumatra, Indonesia. The author analyzed patron-client relationships between a middleman and cash crop farmers in the context of relations with indigenous notions of kinship.

Based on studies of rural societies in Southeast Asia, patron-client relationships have been described as a feature of moral economy characterized by preferences for a subsistence economy and personalized relationships based on reciprocity. The middleman and farmers at this field site, however, did not pursue subsistence cultivation in their relationships, but instead emphasized the accumulation of capital and increased consumption. Analyzing their relationships necessitates escape from the dichotomy of personalized moral economy and impersonalized capitalism.

To analyze relationships between the middleman and farmers, the author specifically examined an indigenous kinship notion: "feeling(perasaan)." The analysis revealed a capitalistic economic form one might designate as "economies of ‘feeling’” by which personalized relationships such as matrilineal kin relations are intended for capital accumulation and wealth consumption.

With the blurring of social boundaries in the global age, there has been considerable interdisciplinary attention on the concept of hospitality regarding the relationship between the self and the other. Jacques Derrida uncovered an aporia between the ethical requirement of absolute openness toward the other and the exclusionary sovereignty of the self. From an anthropological perspective, however, the philosophical discussion of hospitality pays little attention to details and scales of a particular situation with regard to receiving the other as a guest. Rather, it is through an ethnographically grounded engagement with hospitality that anthropologists should grasp the complexity of the situation relating the self to the other. In this special theme, we will attempt to hospitality as a heuristic concept for eliciting multiple heterogeneities of social relations and moral principles and thereby aim to reveal ethnographically diverse ways of relating the self to the other.

This study examines the relationships between commercial hospitality and social hospitality from the perspective of how they affect tourists and migrants who arrive in Japan's Ogasawara (sometimes known as Bonin) islands. Ogasawara is one of the most famous tourist areas in Japan. Tourism is an important industry in the Ogasawara Islands, particularly because it played a significant role in reconstructing the local economy in the years after the postwar American occupation. Moreover, the Ogasawara Islands have attracted more tourists after they were selected as a UNESCO World Natural Heritage site in 2011. Tourists are not the only visitors to the islands, however, in that there are a substantial number of migrants that arrive in there each year. This study illustrates that examining only the overlap between commercial and social hospitality is not enough to fully understand hospitality as it exists in tourist areas. Rather, looking at how the forms of hospitality——as practiced by various groups——are intertwined will provide a wider understanding of hospitality and tourism.

This paper focuses on the practice of co-residence and the indigenous logic of hospitality in ‘Are’are, the southern part of Malaita Island in the Solomon Islands. Many villages in the region consist of more than a dozen families. Several families, based on the principle of paternal origin and husbandry, have been settled in the village for several generations. On the other hand, there are frequent visits by a variety of people, such as those that are conducted for marriage and brief visits by relatives and friends. Moreover, since the flourishing of the indigenous movement in the middle of the 20th century, a village has generally consisted of several families from different clans. In such a situation, welcoming visitors and living together are essential issues for the people of the region today. People in the area face these challenges in their own ways. This paper explores how ‘Are’are people can live together in villages by continuing attempts to control their differences in their daily lives.

In the subject of hospitality, which has been debated in terms of the boundaries between one's own space and others, houses are also discussed as institutions that inevitably create hospitality. This demarcation of space may be understood through the image of others or strangers breaking into someone's home——an intimate space.

However, this perception seems to be based on modern western houses and their inhabitants. Ger——mobile houses used among Mongolian people, particularly herders——lack clear boundaries with the external environment and are open to others because of their livelihoods and lifestyles with high mobility. In this paper, focusing on these characteristics of ger, the author perceives that the living space is created in the physical interaction with other people or the environment to consider how the intimate space inside the ger changes through the act of accepting visitors.

The case study shows how inhabitants welcome outsiders without warm reception, and it reveals the limited times and spaces before the establishment of relationships such as the creation of intimacy or exclusion of outsiders. Further, it can draw attention to inhabitants' attitudes as being "blank" that enables them to accept others by restraining themselves.

This paper explores the contested yet inevitable entanglement between the local manner of guest-catering and self-interest over the feast of Hani mountain peasants in the southern part of Yunnan province, China. Especially in the last ten years, these people have spent enormous amounts of energy, time and valuable property including livestock to hold ritual feasts through which the host households can find a good opportunity to receive neighbors as guests. As both hosting ritual feast and being a guest properly are mentioned as "man's business," a recognized way to maintain social relations, it seems that there is a rational calculation of profits and losses or a mode of reciprocity underlying the welcoming practice. However, on some occasions such as funeral feasts where hundreds of people participate, the material or emotional interactions among hosts, guests, and co-hosts are so complicated that no one can estimate them. The case study shows how the hospitality that emerges in Hani villagers' feast is connected with physical and social conditions.