This contribution examines social practices in the Central Bathhouse in Jerash in Late Antiquity based on the ceramic assemblage, vessel glass, faunal remains, and small finds retrieved from two sections of the bathhouse's sewer. We argue that although the bathhouse underwent significant architectural alterations from its construction in the 4th c. CE to its abandonment in the late 7th, the activities taking place inside the building remained largely the same. Our study shows that even towards the end of the bathhouse's lifespan, bodily grooming remained integral to the bathing experience, while food and drink were consumed on the premises even though the bathing facilities had been reduced to a bare minimum. The faunal remains indicate the type of food consumed, while the small finds illustrate a lively environment where gaming and gambling took place in a social space frequented by men, women, and children.

Legal norms serve as practical standards for individuals and officials. While this ‘normative aspect’ of law is widely acknowledged, its significance for theories of law remains contested. In this paper, I examine three views on the matter. First, that we should explain legal norms as reason-giving. Second, that we should explain legal discourse as being about reasons for action. Third, that we should explain law as capable of being reason-giving. I survey some challenges associated with each of these views. What they have in common is an implicit assumption about the form that normative explanation must take: that it must be a linear, non-reductive explanation. There is an alternative model for normative explanation available, however. That model explains normative notions in terms of the practices and attitudes involved in recognizing, offering, and demanding them. I highlight the potentials, and limitations, of this practice-centered alternative.

In this study, we theorize humanness in organizations as a property of practice. We apply practice theory to examine how humanness becomes enacted in a business organization as people prioritize organizational and individual ends in their work activities. Our empirical case study examines the everyday interactions of development team members in an R&D organization of a large Nordic cooperative. Challenging the dominant individualist and structuralist approaches in humanness and human dignity studies, we identify and locate four different aspects of humanness in organizational practices. As a result, we show how the emergence of humanness is an ongoing process that transpires through two mechanisms: site shifting and reconciliation; that is, people shift between different sites of the social, consisting of different sets of practices with underlying disparate assumptions of humanness, which requires reconciliation. These findings provide a basis for an alternative theorizing of humanness in organizations.

The on-going rise in demand experienced by voluntary and community organisations (VCOs) providing emergency food aid has been described as a sign of a social and public health crisis in the UK (Loopstra, 2018; Lambie-Mumford, 2019), compounded since 2020 by the impact of (and responses to) Covid 19 (Power et al., 2020). In this article we adopted a social practice approach to understanding the work of food bank volunteering. We identify how ‘helping others’, ‘deploying coping strategies’ and ‘creating atmospheres’ are key specific (and connected) forms of shared social practice. Further, these practices are sometimes suffused by faith-based practice. The analysis offers insights into how such spaces of care and encounter (Williams et al., 2016; Cloke et al., 2017) function, considers the implications for these distinctive organisational forms (the growth of which has been subject to justified critique) and suggests avenues for future research.

Institutions can be strong or weak. But what does this mean? Equilibrium theories equate institutions with behavioural regularities. In contrast, rule theories explicate them in terms of a standard that people are supposed to meet. I propose that, when an institution is weak, a discrepancy exists between the regularity and the standard or rule. To capture this discrepancy, I present a hybrid theory, the Rules-and-Equilibria Theory. According to this theory, institutions are rule-governed behavioural regularities. The Rules-and-Equilibria Theory provides the basis for two measures of institutional strength. First, institutions that pertain to coordination games solve problems of information. Their strength is primarily a matter of the expected degree of compliance. Second, institutions that concern mixed-motive games solve problems of motivation. Their strength can be measured in terms of the weight people attribute to its rule.

Philosophical accounts of humour standardly account for humour in terms of what happens within a person. On these internalist accounts, humour is to be understood in terms of cognition, perception, and sensation. These accounts, while valuable, are poorly situated to engage the social functions of humour. They have difficulty engaging why we value humour, why we use it define ourselves and our friendships, and why it may be essential to our self-esteem. In opposition to these internal accounts, I offer a social account of humour. This account approaches humour as a social practice. It foregrounds laughter and participation, and thereby gives an account of humour that helps to understand why we value humour, why we use it as we do, and why we use it to define our relationship to the world.

This paper discusses whether a consideration of the capacity of rocks to affect humans in terms of their charisma or object-agency can aid in understanding identified variation in patterns of lithic procurement, distribution, and use. Lithic assemblages at sites dating to both the Late Mesolithic and Early Neolithic in two separate areas of the central mountain plateau in southern Norway demonstrate use of locally available rock. Their use contrasts with that of flint which could only be sourced at the coast. While the use of flint in regions with a restricted range of available and suitable rock types is understandable, the presence of flint in regions rich in flint alternatives is more puzzling. In order to understand the choices and actions of prehistoric communities we must consider other factors, such as a sensorial exploration of the ability of raw materials to affect humans, together with the diverging ontological perspectives that shape human–material relations and the social situations of practice. This paper argues that, in addition to their straightforward utility, lithic raw materials had socially situated object-agency and inherent characteristics of charisma and that these exerted powerful influences on human choice, perception, and preference.

Detailed analysis of the animal bone assemblage at Gola Dhoro here throws light on the expansion of the Indus civilisation into Gujarat. A square fort, imposed on a settlement of livestock herders in the later third millennium BC, was shown to have contained people who introduced a broader diet of meat and seafood, and new ways of preparing it. These social and dietary changes were coincident with a surge in craft and trade.

The methods and theoretical repertoire of the biomedical sciences are undergoing rapid change fuelled, first and foremost, by advances in genomics and molecular biology. At the same time, social and environmental phenomena are being incorporated in new ways into medical frames of reference affecting professional practice as well as regimes of prevention and health promotion. In turn, these developments impact upon the social sciences and humanities concerned with new forms of dynamic corporealities in social and medical practice. This article outlines in a programmatic fashion three sets of issues that are likely to acquire significant relevance in this context: (1) looping effects will emerge along different pathways between medical diagnosis, selfhood, social practice and the body itself. The investigation of these dynamic interactions has so far received little attention in the social sciences and will require the development of a different methodological approach to do justice to different kinds of data and long-term effects. (2) Advances in the understanding of epigenetic regulation have begun to fundamentally change notions of inheritance and development and to differentiate the central dogma of genetics (DNA makes RNA makes Protein), with significant implications for notions of interand intra-generational responsibility and biographical time regimes. (3) The incorporation of ‘things social’ into medical domains is being taken to a new level of significance, fuelled by a number of fundamental shifts in medical reasoning and practice. The social sciences’ current focus on (epi)genetics can only be a starting point for a broader interdisciplinary agenda to better understand the pathways through which ‘the social and cultural’ enters the body. The final section of this article discusses somatography as a practice-oriented approach attempting to address some of these issues in a symmetrical investigation across epistemic cultures.

This article investigates the utility of Eckert & McConnell-Ginet's concept of “community of practice” for an analysis of the language used by women in a sexual assault tribunal. It is shown how the questions asked by two tribunal members (a male and a female faculty member), in a university sexual “harassment” tribunal, function to (re)frame and (re)construct the events in question as consensual sex. Although the female complainants (i.e. victims) in the tribunal characterize their experiences as sexual assault, two of the tribunal members – one of whom is a female faculty member – ask questions that presuppose the inadequacy and deficiency of the complainants' signals of resistance, suggesting that their so-called lack of resistance was tantamount to consent. Clearly, any homogeneous notion of “woman's speech style” or “woman's point of view” would fail to account for the differences between the discursive patterns of this woman tribunal member and the women complainants in this context. However, if (as argued by Eckert & McConnell-Ginet 1992a,b) our linguistic practices arise out of the kinds of community of practice with which we are involved, then an understanding of such local practices and activities should provide greater insight into the differential linguistic behavior of the women involved in this sexual “harassment” tribunal.

Gendered linguistic practices emerge as people engage in social practices that construct them not only as girls or boys, women or men – but also as, e.g., Asian American or heterosexually active. Adequate generalizations about gendered language use and explanations of such generalizations require understanding the place of particular linguistic practices in the life of what Lave & Wenger 1991 and Wenger 1998 call a Community of Practice: a group whose joint engagement in some activity or enterprise is sufficiently intensive to give rise over time to a repertoire of shared practices. Eckert's ethnographic/sociolinguistic workin pre-adolescent and adolescent communities of practice illustrates ways in which gender and other aspects of identity are co-constructed. We use these and other sociolinguistic data to suggest some of the many different kinds of generalizations, emerging from studies of language and gender, that look to communities of practice.