Anthropos is the international journal of anthropology and linguistics, founded in 1906 by Wilhelm Schmidt, missonary and member of the Society of the Divine Word (SVD). Its main purpose is the study of human societies in their cultural dimension. In honor of Wilhelm Schmidt‘s legacy, the cultivation of anthropology, ethnology, linguistics, and religious studies remain an essential component oft he Anthropos Institute – the organizational carrier of the journal. Anthropos - internationale Zeitschrift für Völkerkunde wird vom Anthropos Institut St. Augustin seit 1906 zweimal jährlich herausgegeben. Ursprünglich als Sprachrohr für katholische Missionarsarbeit geplant, gilt sie heute als wichtige Fachzeitschrift der allgemeinen Ethnologie. Sie behandelt sowohl kulturelle als auch sprachliche Themen in mehreren Sprachen, mit Schwerpunkt auf den Völkern des gesamtamerikanischen und afrikanischen Kontinents. This article examines the images of the Arabian Gulf before and after the establishment of the Trucial States, presently the United Arab Emirates, in order to understand how such images have been constructed to change the culture of the region. Oriental images of the Arabian Gulf, reflecting the relationship between the Orient (Arab/Islam) and the West, were created in different historical stages. During the first stage (1727-1819), European orientalists depicted Arab Gulf inhabitants, particularly the Qawasim tribesmen, as pirates. The British considered the Qawasim to be allied with the Wahhabi movement, indicating that Arabs formed an integral part of the precarious Orient. During the second stage (1820-1891), British Empire established what is known as the Trucial States, implying the taming of the Arabian Gulf. During the third stage (1892-1971), the Trucial States became subjugated communities under the British protectorate. Ethical issues related to negative images of the Arab Gulf are discussed. The article deals with four original scripts for Munda languages, invented in the 20th century by the native speakers of Munda. These are as follows: Ol Chiki, invented by Raghunath Murmu for Santali language; Sorang Sompeng, invented by Mangei Gomango for Sora; Warang Citi, invented by Lako Bodra for Ho; Bani Hisir, invented by Rohidas Singh for Mundari. The author analyzes the structures of the character sets and makes assumptions regarding the origins of the characters. In some cases, the author proposes alternative versions of the origins of the Warang Citi script, which was widely examined by Heinz-Jürgen Pinnow. Certain characters of Sorang Sompeng might bear resemblance to the Latin script and some Indian scripts, while Bani Hisir seems to have been influenced by Ol Chiki and partly by Warang Citi. Dwarf tribes still live as remnants of dusky ancient times in almost all parts of the world. We find them in central Africa, Andaman Islands, the Philippines, and the Malay Peninsula. In Farther India, I lived with them for many months, I was their guest and comrade on their travels through primeval forests, I shared tough life with them and glanced into their lofty spiritual life. This book will narrate about this nation and about its homeland, the dark, magnificent primeval forest. In this article I address the problem of the definition, manifestations, characteristics, and causes of catastrophic evil (one that leads hundreds or thousands of people to exclusion, suffering and death in a short time). To this end, I start from a set of George Steiner’s theses on the nature of evil that José Saramago’s thought and literary discourse confirm and support with an eloquence and depth that is rare in both the history of ideas and and in universal literature. Leftwardness, as used here, refers to any issue or activity that is associated with the left side, especially the left hand. Leftwardness seems to have been an aspect of prohibitions of virtually all known cultures, but presently the seriousness attached to its rejection is sustained in not too many cultures. One of the known cultures in which leftwardness is still seriously prohibitive is the Igbo culture. Among the Igbo of Southern Nigeria, leftwardness is seriously unacceptable/impermissible (but not tabooed). The prohibition of leftwardness in the Igbo culture is expressed via the parts of the body, especially the ones that occur in pairs: the hands, feet, eyes. This article discusses the prohibitions of leftwardness among the Igbo with ample exemplifications. Several works on this subject have substantially established that oral evidence is a reliable source in African historiography. But it is not sufficient for such works being Africanist responses to Eurocentric postulations that pre-literate African societies, lacking Western-written sources, had no history. Though such works have improved our knowledge of the relevance of oral tradition in the reconstruction of African history, African oral tradition has been criticized by Western scholars. To this end, the article departures from most works on African oral historiography whose attentions are on the relevance of oral evidence in African history. Rather, it provides a manual on the process of engaging in the collection, authentication, and use of such oral data as to ensure that it is a credible source for writing African history. It is argued in the article that pre-literate African history will be more credible after critically scrutinizing data derived from oral evidence. This article presents an ethnographic description of the artisanal production of maguey fiber in Indigenous hñähñu localities of the Mezquital Valley in the state of Hidalgo, Mexico. From an ethnobotanical perspective, that considers the physical characteristics of the fibers, a description is provided of the selection and extraction process, the preparation of the leaves before the defibration process, the defibration process...