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Anthropology (pronounced /ænθr??p?l?d?i/, from the Greek ?νθρωπος, anthr?pos, "human", and -λογ?α, -logia, "discourse", first use in English: 1593)[1] is the study of human beings, everywhere and throughout time.

Anthropology has its intellectual origins in both the natural sciences, and the humanities.[2] Its basic questions concern, "What defines Homo sapiens?" "Who are the ancestors of modern Homo sapiens?" "What are our physical traits?" "How do we behave?" "Why are there variations and differences among different groups of humans?" "How has the evolutionary past of Homo sapiens influenced its social organization and culture?" and so forth.

While specific modern anthropologists have a tendency to specialize in technical subfields, their data and ideas are routinely synthesized into larger works about the scope and progress of our species.[3]

A brief overview of the discipline

One traditional approach to simplifying such a vast enterprise has been to divide anthropology into four fields, each with its own further branches: biological or physical anthropology, cultural anthropology, archaeology and anthropological linguistics.

Briefly put, biological or physical anthropology includes the study of human evolution, human evolutionary biology, population genetics, our nearest biological relatives, classification of ancient hominids, paleontology of humans, distribution human alleles, blood types and the human genome project. Primatology studies our nearest non-human relatives (human beings are primates), and some primatologists use field observation methods, written up in a manner quite similar to ethnography.[4]

Biological anthropology is used by other fields to shed light on how a particular folk got to where they are, how frequently they've encountered and married outsiders, whether a particular group is protein-deprived, and to understand the brain processes involved in the production of language. Other related fields or subfields include paleoanthropology, anthropometrics, nutritional anthropology, and forensic anthropology.

Cultural anthropology is often based on ethnography, a kind of writing used throughout anthropology to present data on a particular people or folk (from the Greek, ethnos/?θνος), often based on participant observation research. Ethnology involves the systematic comparison of different cultures. Cultural anthropology is also called socio-cultural anthropology or social anthropology (especially in Great Britain). In some European countries, cultural anthropology is known as ethnology (a term coined and defined by Adam F. Kollár in 1783).[5]

The study of kinship and social organization is a central focus of cultural anthropology, as kinship is a human universal. Cultural anthropology also covers: economic and political organization, law and conflict resolution, patterns of consumption and exchange, material culture, technology, infrastructure, gender relations, ethnicity, childrearing and socialization, religion, myth, symbols, worldview, sports, music, nutrition, recreation, games, food, festivals, and language, which is also the object of study in linguistics. Note the way in which some of these topics overlap with topics in the other subfields.

Archaeology is the study of human material culture, including both artifacts (older pieces of human culture) carefully gathered in situ, museum pieces and modern garbage.[6] Archaeologists work closely with biological anthropologists, art historians, physics laboratories (for dating), and museums. They are charged with preserving the results of their excavations and are often found in museums. Typically, archaeologists are associated with "digs," or excavation of layers of ancient sites.

Archaeologists subdivide time into cultural periods based on long-lasting artifacts: for example the Paleolithic, the Neolithic, the Bronze Age, which are further subdivided according to artifact traditions and culture region, such as the Oldowan or the Gravettian. In this way, archaeologists provide a vast reference of the places human beings have traveled over the past 200,000 years, their ways of making a living, and their demographics. Archaeologists also investigate nutrition, symbolization, art, systems of writing, and other physical remnants of human cultural activity.

Linguistics is the study of language. Linguistic anthropology (also called anthropological linguistics) seeks to understand the processes of human communications, verbal and non-verbal, variation in language across time and space, the social uses of language, and the relationship between language and culture. It is the branch of anthropology that brings linguistic methods to bear on anthropological problems, linking the analysis of linguistic forms and processes to the interpretation of sociocultural processes. Linguistic anthropologists often draw on related fields including anthropological linguistics, sociolinguistics, pragmatics, cognitive linguistics, semiotics, discourse analysis, and narrative analysis.[7]

This field is divided into its own subfields: descriptive linguistics the construction of grammars and lexicons for unstudied languages; historical linguistics, including the reconstruction of past languages, from which our current languages have descended; ethnolinguistics, the stuy of the relationship between language and culture, and sociolinguistics, the study of the social functions of language. Anthropological linguistics is also concerned with the evolution of the parts of the brain that deal with language.[8]

Because anthropology developed from so many different enterprises (see History of Anthropology), including but not limited to fossil-hunting, exploring, documentary film-making, paleontology, primatology, antiquity dealings and curatorship, philology, etymology, genetics, regional analysis, ethnology, history, philosophy and religious studies,[9][10] it is difficult to characterize the entire field in a brief article, although attempts to write histories of the entire field have been made.[11]

Anthropology has also been central in the development of several new (late 20th century) interdisciplinary fields such as cognitive neuroscience, global studies, and various ethnic studies.

Basic trends in anthropology

The goal of anthropology is to provide a holistic account of humans and human nature. Since anthropology arose as a science in Western societies that were complex and industrial, a major trend within anthropology has been a methodological drive to study peoples in societies with more simple social organization, sometimes called "primitive" in anthropological literature, but without any connotation of "inferior."[12] Today, most anthropologists use terms such as "less complex" societies or refer to specific modes of subsistence or production, such as "hunter-gatherer" or "forager" or "simple farmer" to refer to humans living in non-industrial, non-Western cultures, such people or folk (ethnos) remaining of great interest within anthropology.

The quest for holism leads most anthropologists to study a particular folk or people in detail, using biogenetic, archaeological, and linguistic data alongside direct observation of contemporary customs.[13] In the 1990s and 2000s, calls for clarification of what constitutes a culture, of how an observer knows where his or her own culture ends and another begins, and other crucial topics in writing anthropology were heard. It is possible to view all human cultures as part of one large, evolving global culture. These dynamic relationships, between what can be observed on the ground, as opposed to what can be observed by compiling many local observations remain fundamental in any kind of anthropology, whether cultural, biological, linguistic or archaeological.[14]

Anthropologists are interested in both human variation[15] and in the possibility of human universals (behaviors, ideas or concepts shared by virtually all human cultures)[16] They use many different methods of study, but modern population genetics, participant observation and other techniques often take anthropologists "into the field" which means traveling to a community in its own setting, to do something called "fieldwork." On the biological or physical side, human measurements, genetic samples, nutritional data may be gathered and published as articles or monographs. Due to the interest in variation, anthropologists are drawn to the study of human extremes, aberrations and other unusual circumstances, such as headhunting, whirling dervishes, whether there were real Hobbit people, snake handling, and glossolalia (speaking in tongues), just to list a few.

At the same time, anthropologists urge, as part of their quest for scientific objectivity, cultural relativism, which has an influence on all the subfields of anthropology. This is the notion that particular cultures should not be judged by one culture's values or viewpoints, but that all cultures should be viewed as relative to each other. There should be no notions, in good anthropology, of one culture being better or worse than another culture.[17]

Ethical commitments in anthropology include noticing and documenting genocide, infanticide, racism, mutilation including especially circumcision and subincision, and torture. Topics like racism, slavery or human sacrifice, therefore, attract anthropological attention and theories ranging from nutritional deficiencies[18] to genes[19] to acculturation have been proposed, not to mention theories of acculturation, colonialism and many others as root causes of man's inhumanity to man. To illustrate the depth of an anthropological approach, one can take just one of these topics, such as "racism" and find thousands of anthropological references, stretching across all the subfields (and subfields of subfields).[20]

In addition to dividing up their project by theoretical emphasis, anthropologists typically divide the world up into relevant time periods and geographic regions. Human time on Earth is divided up into relevant cultural traditions based on material, such as the Paleolithic and the Neolithic, of particular use in archaeology. Further cultural subdivisions according to tool types, such as Olduwan or Mousterian or Levallois help archaeologists and other anthropologists in understanding major trends in the human past. Anthropologists and geographers share approaches to Culture regions as well, since mapping cultures is central to both sciences. By making comparisons across cultural traditions (time-based) and cultural regions (space-based), anthropologists have developed various kinds of comparative method, a central part of their science.

Contemporary anthropology is an established science with academic departments at most universities and colleges. The single largest organization of Anthropologists is the American Anthropological Association, which was founded in 1903.[21] Membership is made up of Anthropologists from around the globe.[22] Hundreds of other organizations exist in the various subfields of anthropology, sometimes divided up by nation or region, and many anthropologists work with collaborators in other disciplines, such as geology, physics, zoology, paleontology, anatomy, music theory, art history, sociology and so on, belonging to professional societies in those disciplines as well.[23]

History of anthropology

Main article: History of anthropology

The first use of the term "anthropology" in English to refer to a natural science of humankind was apparently in 1593, the first of the "logies" to be coined.[24] It took Immanuel Kant 25 years to write one of the first major treatises on anthropology, his Anthropology from a Pragmatic Point of View.[25] Kant is not generally considered to be a modern anthropologist, however, as he never left his region of Germany nor did he study any cultures besides his own.[26] He did, however, begin teaching an annual course in anthropology in 1772. Anthropology is thus primarily an Enlightenment and post-Enlightenment endeavor.

Historians of anthropology, like Marvin Harris[27] indicate two major frameworks within which empirical anthropology has arisen: interest in comparisons of people over space and interest in longterm human processes or humans as viewed through time. Harris dates both to Classical Greece and Classical Rome, specifically Herodotus, often called the "father of history" and the Roman historian Tacitus, who wrote many of our only surviving contemporary accounts of several ancient Celtic and Germanic peoples. Herodotus first formulated some of the persisting problems of anthropology.[28]

Medieval scholars may be considered forerunners of modern anthropology as well, insofar as they conducted or wrote detailed studies of the customs of peoples considered "different" from themselves in terms of geography. John of Plano Carpini reported of his stay among the Mongols. His report was unusual in its detailed depiction of a non-European culture.[29]

Marco Polo's systematic observations of nature, anthropology, and geography are another example of studying human variation across space.[30] Polo's travels took him across such a diverse human landscape and his accounts of the peoples he encountered as he journeyed were so detailed that they earned for Polo the name "the father of modern anthropology."[31]

Another candidate for one of the first scholars to carry out comparative ethnographic-type studies in person was the medieval Persian scholar Ab? Rayh?n B?r?n? in the 11th century, who wrote about the peoples, customs, and religions of the Indian subcontinent. Like modern anthropologists, he engaged in extensive participant observation with a given group of people, learnt their language and studied their primary texts, and presented his findings with objectivity and neutrality using cross-cultural comparisons.[32] He wrote detailed comparative studies on the religions and cultures in the Middle East, Mediterranean and especially South Asia.[33][34] Biruni's tradition of comparative cross-cultural study continued in the Muslim world through to Ibn Khaldun's work in the 14th century.[32][35]

Most scholars[citation needed] consider modern anthropology as an outgrowth of the Age of Enlightenment, a period when Europeans attempted systematically to study human behavior, the known varieties of which had been increasing since the 15th century as a result of the first European colonization wave. The traditions of jurisprudence, history, philology, and sociology then evolved into something more closely resembling the modern views of these disciplines and informed the development of the social sciences, of which anthropology was a part.

Developments in the systematic study of ancient civilizations through the disciplines of Classics and Egyptology informed both archaeology and eventually social anthropology, as did the study of East and South Asian languages and cultures. At the same time, the Romantic reaction to the Enlightenment produced thinkers, such as Johann Gottfried Herder and later Wilhelm Dilthey, whose work formed the basis for the "culture concept," which is central to the discipline.

Institutionally, anthropology emerged from the development of natural history (expounded by authors such as Buffon) that occurred during the European colonization of the 17th, 18th, 19th and 20th centuries. Programs of ethnographic study originated in this era as the study of the "human primitives" overseen by colonial administrations.

There was a tendency in late 18th century Enlightenment thought to understand human society as natural phenomena that behaved in accordance with certain principles and that could be observed empirically. In some ways, studying the language, culture, physiology, and artifacts of European colonies was not unlike studying the flora and fauna of those places.

Early anthropology was divided between proponents of unilinealism, who argued that all societies passed through a single evolutionary process, from the most primitive to the most advanced, and various forms of non-lineal theorists, who tended to subscribe to ideas such as diffusionism.[36] Most 19th-century social theorists, including anthropologists, viewed non-European societies as windows onto the pre-industrial human past.

As academic disciplines began to differentiate over the course of the 19th century, anthropology grew increasingly distinct from the biological approach of natural history, on the one hand, and from purely historical or literary fields such as Classics, on the other. A common criticism has been that many social science scholars (such as economists, sociologists, and psychologists) in Western countries focus disproportionately on Western subjects, while anthropology focuses disproportionately on the "Other";[37] this has changed over the last part of the 20th century as anthropologists increasingly also study Western subjects, particularly variation across class, region, or ethnicity within Western societies, and other social scientists increasingly take a global view of their fields.

20th Century

In the twentieth century, academic disciplines have often been institutionally divided into three broad domains. The natural and biological sciences seek to derive general laws through reproducible and verifiable experiments. The humanities generally study local traditions, through their history, literature, music, and arts, with an emphasis on understanding particular individuals, events, or eras.

The social sciences have generally attempted to develop scientific methods to understand social phenomena in a generalizable way, though usually with methods distinct from those of the natural sciences. In particular, social sciences often develop statistical descriptions rather than the general laws derived in physics or chemistry, or they may explain individual cases through more general principles, as in many fields of psychology. Anthropology (like some fields of history) does not easily fit into one of these categories, and different branches of anthropology draw on one or more of these domains.[38]

Anthropology as it emerged among the colonial powers (mentioned above) has generally taken a different path than that in the countries of southern and central Europe (Italy, Greece, and the successors to the Austro-Hungarian and Ottoman empires). In the former, the encounter with multiple, distinct cultures, often very different in organization and language from those of Europe, has led to a continuing emphasis on cross-cultural comparison and a receptiveness to certain kinds of cultural relativism.[39]

In the successor states of continental Europe, on the other hand, anthropologists often joined with folklorists and linguists in the nationalist/nation-building enterprise. Ethnologists in these countries tended to focus on differentiating among local ethnolinguistic groups, documenting local folk culture, and representing the prehistory of the nation through museums and other forms of public education.[40]

In this scheme, Russia occupied a middle position. On the one hand, it had a large Asian region of highly distinct, pre-industrial, often non-literate peoples, similar to the situation in the Americas; on the other hand, Russia also participated to some degree in the nationalist discourses of Central and Eastern Europe. After the Revolution of 1917, anthropology in the USSR and later the Soviet Bloc countries were highly shaped by the need to conform to Marxist theories of social evolution.[41]

Anthropology by nation

Anthropology in Britain

E. B. Tylor ( 2 October 1832 – 2 January 1917) and James George Frazer ( 1 January 1854 – 7 May 1941) are generally considered the antecedents to modern social anthropology in Britain. Though Tylor undertook a field trip to Mexico, both he and Frazer derived most of the material for their comparative studies through extensive reading, not fieldwork, mainly the Classics (literature and history of Greece and Rome), the work of the early European folklorists, and reports from missionaries, travelers, and contemporaneous ethnologists.

Tylor advocated strongly for unilinealism and a form of "uniformity of mankind".[42] Tylor in particular laid the groundwork for theories of cultural diffusionism, stating that there are three ways that different groups can have similar cultural forms or technologies: "independent invention, inheritance from ancestors in a distant region, transmission from one race [sic] to another."[43]

Tylor formulated one of the early and influential anthropological conceptions of culture as "that complex whole which includes knowledge, belief, art, morals, law, custom, and any other capabilities and habits acquired by man as a member of society."[44] However, as Stocking notes, Tylor mainly concerned himself with describing and mapping the distribution of particular elements of culture, rather than with the larger function, and generally seemed to assume a Victorian idea of progress rather than the idea of non-directional, multilineal cultural development proposed by later anthropologists.

Tylor also theorized about the origins of religious feelings in human beings, proposing a theory of animism as the earliest stage, and noting that "religion" has many components, of which he believed the most important to be belief in supernatural beings (as opposed to moral systems, cosmology, etc.). Frazer, a Scottish scholar with a broad knowledge of Classics, also concerned himself with religion, myth, and magic. His comparative studies, most influentially in the numerous editions of The Golden Bough, analyzed similarities in religious belief and symbolism globally.

Neither Tylor nor Frazer, however, were particularly interested in fieldwork, nor were they interested in examining how the cultural elements and institutions fit together. Toward the turn of the twentieth century, a number of anthropologists became dissatisfied with this categorization of cultural elements; historical reconstructions also came to seem increasingly speculative.

Under the influence of several younger scholars, a new approach came to predominate among British anthropologists, concerned with analyzing how societies held together in the present (synchronic analysis, rather than diachronic or historical analysis), and emphasizing long-term (one to several years) immersion fieldwork. Cambridge University financed a multidisciplinary expedition to the Torres Strait Islands in 1898, organized by Alfred Court Haddon and including a physician-anthropologist, W. H. R. Rivers, as well as a linguist, a botanist, other specialists. The findings of the expedition set new standards for ethnographic description.

A decade and a half later, Polish-born anthropology student Bronis?aw Malinowski (1884-1942) was beginning what he expected to be a brief period of fieldwork in the old model, collecting lists of cultural items, when the outbreak of the First World War stranded him in New Guinea. As a subject of the Austro-Hungarian Empire resident on a British colonial possession, he was effectively confined to New Guinea for several years.[45]

He made use of the time by undertaking far more intensive fieldwork than had been done by British anthropologists, and his classic ethnography, Argonauts of the Western Pacific (1922) advocated an approach to fieldwork that became standard in the field: getting "the native's point of view" through participant observation. Theoretically, he advocated a functionalist interpretation, which examined how social institutions functioned to meet individual needs.

British social anthropology had an expansive moment in the Interwar period, with key contributors as Bronis?aw Malinowski and Meyer Fortes[46]

A. R. Radcliffe-Brown also published a seminal work in 1922. He had carried out his initial fieldwork in the Andaman Islands in the old style of historical reconstruction. However, after reading the work of French sociologists Émile Durkheim and Marcel Mauss, Radcliffe-Brown published an account of his research (entitled simply The Andaman Islanders) that paid close attention to the meaning and purpose of rituals and myths. Over time, he developed an approach known as structural-functionalism, which focused on how institutions in societies worked to balance out or create an equilibrium in the social system to keep it functioning harmoniously. (This contrasted with Malinowski's functionalism, and was quite different from the later French structuralism, which examined the conceptual structures in language and symbolism.)

Malinowski and Radcliffe-Brown's influence stemmed from the fact that they, like Boas, actively trained students and aggressively built up institutions that furthered their programmatic ambitions. This was particularly the case with Radcliffe-Brown, who spread his agenda for "Social Anthropology" by teaching at universities across the British Commonwealth. From the late 1930s until the postwar period appeared a string of monographs and edited volumes that cemented the paradigm of British Social Anthropology (BSA). Famous ethnographies include The Nuer, by Edward Evan Evans-Pritchard, and The Dynamics of Clanship Among the Tallensi, by Meyer Fortes; well-known edited volumes include African Systems of Kinship and Marriage and African Political Systems.

Max Gluckman, together with many of his colleagues at the Rhodes-Livingstone Institute and students at Manchester University, collectively known as the Manchester School, took BSA in new directions through their introduction of explicitly Marxist-informed theory, their emphasis on conflicts and conflict resolution, and their attention to the ways in which individuals negotiate and make use of the social structural possibilities.

In Britain, anthropology had a great intellectual impact, it "contributed to the erosion of Christianity, the growth of cultural relativism, an awareness of the survival of the primitive in modern life, and the replacement of diachronic modes of analysis with synchronic, all of which are central to modern culture."[47]

Later in the 1960s and 1970s, Edmund Leach and his students Mary Douglas and Nur Yalman, among others, introduced French structuralism in the style of Lévi-Strauss; while British anthropology has continued to emphasize social organization and economics over purely symbolic or literary topics, differences among British, French, and American sociocultural anthropologies have diminished with increasing dialogue and borrowing of both theory and methods. Today, social anthropology in Britain engages internationally with many other social theories and has branched in many directions.

In countries of the British Commonwealth, social anthropology has often been institutionally separate from physical anthropology and primatology, which may be connected with departments of biology or zoology; and from archaeology, which may be connected with departments of Classics, Egyptology, and the like. In other countries (and in some, particularly smaller, British and North American universities), anthropologists have also found themselves institutionally linked with scholars of folklore, museum studies, human geography, sociology, social relations, ethnic studies, cultural studies, and social work.

Anthropology in the United States

19th Century to 1940s

From its beginnings in the early 19th century through the early 20th century, anthropology in the United States was influenced by the presence of Native American societies.

Franz Boas, one of the pioneers of modern anthropology, often called the "Father of American Anthropology"

Cultural anthropology in the United States was influenced greatly by the ready availability of Native American societies as ethnographic subjects. The field was pioneered by staff of the Bureau of Indian Affairs and the Smithsonian Institution's Bureau of American Ethnology, men such as John Wesley Powell and Frank Hamilton Cushing.

Lewis Henry Morgan (1818-1881), a lawyer from Rochester, New York, became an advocate for an ethnological scholar of the Iroquois. His comparative analyses of religion, government, material culture, and especially kinship patterns proved to be influential contributions to the field of anthropology. Like other scholars of his day (such as Edward Tylor), Morgan argued that human societies could be classified into categories of cultural evolution on a scale of progression that ranged from savagery, to barbarism, to civilization. Generally, Morgan used technology (such as bowmaking or pottery) as an indicator of position on this scale.[48]

Boasian anthropology

Franz Boas established academic anthropology in the United States in opposition to this sort of evolutionary perspective. His approach was empirical, skeptical of overgeneralizations, and eschewed attempts to establish universal laws. For example, Boas studied immigrant children to demonstrate that biological race was not immutable, and that human conduct and behavior resulted from nurture, rather than nature.

Influenced by the German tradition, Boas argued that the world was full of distinct cultures, rather than societies whose evolution could be measured by how much or how little "civilization" they had. He believed that each culture has to be studied in its particularity, and argued that cross-cultural generalizations, like those made in the natural sciences, were not possible.

In doing so, he fought discrimination against immigrants, African Americans, and Native North Americans.[49] Many American anthropologists adopted his agenda for social reform, and theories of race continue to be popular targets for anthropologists today. The so-called "Four Field Approach" has its origins in Boasian Anthropology, dividing the discipline in the four crucial and interrelated fields of sociocultural, biological, linguistic, and prehistoric anthropology (i.e., archaeology). Anthropology in the U.S. continues to be deeply influenced by the Boasian tradition, especially its emphasis on culture.

Boas used his positions at Columbia University and the American Museum of Natural History to train and develop multiple generations of students. His first generation of students included Alfred Kroeber, Robert Lowie, Edward Sapir and Ruth Benedict, who each produced richly detailed studies of indigenous North American cultures.

They provided a wealth of details used to attack the theory of a single evolutionary process. Kroeber and Sapir's focus on Native American languages helped establish linguistics as a truly general science and free it from its historical focus on Indo-European languages.

The publication of Alfred Kroeber's textbook, Anthropology, marked a turning point in American anthropology. After three decades of amassing material, Boasians felt a growing urge to generalize. This was most obvious in the 'Culture and Personality' studies carried out by younger Boasians such as Margaret Mead and Ruth Benedict. Influenced by psychoanalytic psychologists such as Sigmund Freud and Carl Jung, these authors sought to understand the way that individual personalities were shaped by the wider cultural and social forces in which they grew up.

Though such works as Coming of Age in Samoa and The Chrysanthemum and the Sword remain popular with the American public, Mead and Benedict never had the impact on the discipline of anthropology that some expected. Boas had planned for Ruth Benedict to succeed him as chair of Columbia's anthropology department, but she was sidelined by Ralph Linton, and Mead was limited to her offices at the AMNH.

Anthropology in Canada

Canadian anthropology began, as in other parts of the Colonial world, as ethnological data in the records of travellers and missionaries. In Canada, Jesuit missionaries such as Fathers LeClercq, Le Jeune and Sagard, in the 1600s, provide the oldest ethnographic records of native tribes in what was then the Domain of Canada.

True anthropology began with a Government department: the Geological Survey of Canada, and George Mercer Dawson (director in 1895). Dawson's support for anthropology created impetus for the profession in Canada. This was expanded upon by Prime Minister Wilfrid Laurier, who established a Division of Anthropology within the Geological Survey in 1910. Anthropologists were recruited from England and the USA, setting the foundation for the unique Canadian style of anthropology. Scholars include the linguist and Boasian Edward Sapir.

Anthropology in France

Anthropology in France has a less clear genealogy than the British and American traditions, in part because many French writers influential in anthropology have been trained or held faculty positions in sociology, philosophy, or other fields rather than in anthropology.

Most commentators consider Marcel Mauss (1872-1950), nephew of the influential sociologist Émile Durkheim to be the founder of the French anthropological tradition. Mauss belonged to Durkheim's Année Sociologique group; and while Durkheim and others examined the state of modern societies, Mauss and his collaborators (such as Henri Hubert and Robert Hertz) drew on ethnography and philology to analyze societies which were not as 'differentiated' as European nation states.

Two works by Mauss in particular proved to have enduring relevance: Essay on the Gift a seminal analysis of exchange and reciprocity, and his Huxley lecture on the notion of the person, the first comparative study of notions of person and selfhood cross-culturally.[50]

Throughout the interwar years, French interest in anthropology often dovetailed with wider cultural movements such as surrealism and primitivism which drew on ethnography for inspiration. Marcel Griaule and Michel Leiris are examples of people who combined anthropology with the French avant-garde. During this time most of what is known as ethnologie was restricted to museums, such as the Musée de l'Homme founded by Paul Rivet, and anthropology had a close relationship with studies of folklore.

Above all, however, it was Claude Lévi-Strauss who helped institutionalize anthropology in France. In addition to the enormous influence his structuralism exerted across multiple disciplines, Lévi-Strauss established ties with American and British anthropologists. At the same time he established centers and laboratories within France to provide an institutional context within anthropology while training influential students such as Maurice Godelier and Françoise Héritier who would prove influential in the world of French anthropology. Much of the distinct character of France's anthropology today is a result of the fact that most anthropology is carried out in nationally funded research laboratories (CNRS) rather than academic departments in universities.

Other influential writers in the 1970s include Pierre Clastres, who explains in his books on the Guayaki tribe in Paraguay that "primitive societies" actively oppose the institution of the state. Therefore, these stateless societies are not less evolved than societies with states, but took the active choice of conjuring the institution of authority as a separate function from society. The leader is only a spokesperson for the group when it has to deal with other groups ("international relations") but has no inside authority, and may be violently removed if he attempts to abuse this position.

The most important French social theorist since Foucault and Lévi-Strauss is Pierre Bourdieu, who trained formally in philosophy and sociology and eventually held the Chair of Sociology at the Collège de France. Like Mauss and others before him, however, he worked on topics both in sociology and anthropology. His fieldwork among the Kabyles of Algeria places him solidly in anthropology, while his analysis of the function and reproduction of fashion and cultural capital in European societies places him as solidly in sociology.

Other countries

Anthropology in Greece and Portugal is much influenced by British anthropology.[citation needed] In Greece, there was since the 19th century a science of the folklore called laographia (laography), in the form of "a science of the interior", although theoretically weak; but the connotation of the field deeply changed after World War II, when a wave of Anglo-American anthropologists introduced a science "of the outside".[51] In Italy, the development of ethnology and related studies did not receive as much attention as other branches of learning.[52] Praveen Attri, an Indian sociologist, emphasised wide research in Indian anthropology.

Germany and Norway are the countries that showed the most division and conflict between scholars focusing on domestic socio-cultural issues and scholars focusing on "other" societies.[citation needed]

Anthropology after World War II: Increasing dialogue in Anglophone anthropology

Before WWII British 'social anthropology' and American 'cultural anthropology' were still distinct traditions. After the war, enough British and American anthropologists borrowed ideas and methodological approaches from one another that some began to speak of them collectively as 'sociocultural' anthropology.

In the 1950s and mid-1960s anthropology tended increasingly to model itself after the natural sciences. Some anthropologists, such as Lloyd Fallers and Clifford Geertz, focused on processes of modernization by which newly independent states could develop. Others, such as Julian Steward and Leslie White, focused on how societies evolve and fit their ecological niche—an approach popularized by Marvin Harris.

Economic anthropology as influenced by Karl Polanyi and practiced by Marshall Sahlins and George Dalton challenged standard neoclassical economics to take account of cultural and social factors, and also employed Marxian analysis into anthropological study. In England, British Social Anthropology's paradigm began to fragment as Max Gluckman and Peter Worsley experimented with Marxism and authors such as Rodney Needham and Edmund Leach incorporated Lévi-Strauss's structuralism into their work.

Structuralism also influenced a number of developments in 1960s and 1970s, including cognitive anthropology and componential analysis. Authors such as David Schneider, Clifford Geertz, and Marshall Sahlins developed a more fleshed-out concept of culture as a web of meaning or signification, which proved very popular within and beyond the discipline. In keeping with the times, much of anthropology became politicized through the Algerian War of Independence and opposition to the Vietnam War;[53] Marxism became a more and more popular theoretical approach in the discipline.[54] By the 1970s the authors of volumes such as Reinventing Anthropology worried about anthropology's relevance.

Since the 1980s issues of power, such as those examined in Eric Wolf's Europe and the People Without History, have been central to the discipline. In the 80s books like Anthropology and the Colonial Encounter pondered anthropology's ties to colonial inequality, while the immense popularity of theorists such as Antonio Gramsci and Michel Foucault moved issues of power and hegemony into the spotlight. Gender and sexuality became popular topics, as did the relationship between history and anthropology, influenced by Marshall Sahlins (again), who drew on Lévi-Strauss and Fernand Braudel to examine the relationship between social structure and individual agency. Also influential in these issues were Nietzsche, Heidegger, the critical theory of the Frankfurt School, Derrida and Lacan.[55]

In the late 1980s and 1990s authors such as George Marcus and James Clifford pondered ethnographic authority, particularly how and why anthropological knowledge was possible and authoritative. They were reflecting trends in research and discourse initiated by Feminists in the academy, although they excused themselves from commenting specifically on those pioneering critics.[56] Nevertheless, key aspects of feminist theorizing and methods became de rigueur as part of the 'post-modern moment' in anthropology: Ethnographies became more reflexive, explicitly addressing the author's methodology, cultural, gender and racial positioning, and their influence on his or her ethnographic analysis. This was part of a more general trend of postmodernism that was popular contemporaneously.[57] Currently anthropologists pay attention to a wide variety of issues pertaining to the contemporary world, including globalization, medicine and biotechnology, indigenous rights, virtual communities, and the anthropology of industrialized societies.

Controversies about the history of anthropology

Anthropologists, like other researchers (esp. historians and scientists engaged in field research), have over time assisted state policies and projects, especially colonialism.[58][59]

Some commentators have contended:

  • That the discipline grew out of colonialism, perhaps was in league with it, and derived some of its key notions from it, consciously or not. (See, for example, Gough, Pels and Salemink, but cf. Lewis 2004).[60]
  • That anthropologists typically have more power than the people they study and hence their knowledge-making is a form of theft in which the anthropologist gains something for him or herself at the expense of informants.
  • That ethnographic work was often ahistorical, writing about people as if they were "out of time" in an "ethnographic present" (Johannes Fabian, Time and Its Other).

Anthropology and the military

Anthropologists’ involvement with the U.S. government, in particular, has caused bitter controversy within the discipline. Franz Boas publicly objected to US participation in World War I, and after the war he published a brief expose and condemnation of the participation of several American archeologists in espionage in Mexico under their cover as scientists.

But by the 1940s, many of Boas' anthropologist contemporaries were active in the allied war effort against the "Axis" (Nazi Germany, Fascist Italy, and Imperial Japan). Many served in the armed forces but others worked in intelligence (for example, Office of Strategic Services (OSS) and the Office of War Information). At the same time, David H. Price's work on American anthropology during the Cold War provides detailed accounts of the pursuit and dismissal of several anthropologists from their jobs for communist sympathies.

Attempts to accuse anthropologists of complicity with the CIA and government intelligence activities during the Vietnam War years have turned up surprisingly little (although anthropologist Hugo Nutini was active in the stillborn Project Camelot).[61] Many anthropologists (students and teachers) were active in the antiwar movement and a great many resolutions condemning the war in all its aspects were passed overwhelmingly at the annual meetings of the American Anthropological Association (AAA).

In the decades since the Vietnam war the tone of cultural and social anthropology, at least, has been increasingly politicized, with the dominant liberal tone of earlier generations replaced with one more radical, a mix of, and varying degrees of, Marxist, feminist, anarchist, post-colonial, post-modern, Saidian, Foucauldian, identity-based, and more.[62]

Professional anthropological bodies often object to the use of anthropology for the benefit of the state. Their codes of ethics or statements may proscribe anthropologists from giving secret briefings. The Association of Social Anthropologists of the UK and Commonwealth (ASA ) has called certain scholarships ethically dangerous. The AAA's current 'Statement of Professional Responsibility' clearly states that "in relation with their own government and with host governments ... no secret research, no secret reports or debriefings of any kind should be agreed to or given."

However, anthropologists, along with other social scientists, are once again being used in warfare as part of the US Army's strategy in Afghanistan. The Christian Science Monitor reports that "Counterinsurgency efforts focus on better grasping and meeting local needs" in Afghanistan, under the rubric of Human Terrain Team (HTT).

Major discussions about anthropology

Focus on other cultures

Some authors argue that anthropology originated and developed as the study of "other cultures", both in terms of time (past societies) and space (non-European/non-Western societies). For example, the classic of urban anthropology, Ulf Hannerz in the introduction to his seminal Exploring the City: Inquiries Toward an Urban Anthropology mentions that the "Third World" had habitually received most of attention; anthropologists who traditionally specialized in "other cultures" looked for them far away and started to look "across the tracks" only in late 1960s.[63]

Now there exist many works focusing on peoples and topics very close to the author's "home".[55] It is also argued that other fields of study, like History and Sociology, on the contrary focus disproportionately on the West.[64]

In France, the study of existing contemporary society has been traditionally left to sociologists, but this is increasingly changing,[65] starting in the 1970s from scholars like Isac Chiva and journals like Terrain ("fieldwork"), and developing with the center founded by Marc Augé (Le Centre d'anthropologie des mondes contemporains, the Anthropological Research Center of Contemporary Societies). The same approach of focusing on "modern world" topics by Terrain, was also present in the British Manchester School of the 1950s.

See also

References 

  1. http://en.wikipedia.org/wiki/Anthropology
  2. ^ Nunes, Rossano Carvalho (2007) "Anthopology" Veritas Group of Research in History and Anthropology
  3. ^ Wolf, Eric (1994) Perilous Ideas: Race, Culture, People. Current Anthropology 35: 1-7. p.227
  4. ^ Diamond, Jared. Guns, Germs and Steel. W.W. Norton. 2005; Johanson, Donald, Blake Edgar and David Brill. From Lucy to Language. Weidenfeld Nicolson 2001; Harris, Marvin. Culture, People, Nature: An Introduction to General Anthropology. Allyn & Bacon. 1997
  5. ^ Power, Margaret (1991). The Egalitarians - Human and Chimpanzee An Anthropological: View of Social Organization. Cambridge University Press. ISBN 0521400163
  6. ^ Han F. Vermeulen, "The German Invention of Völkerkunde: Ethnological Discourse in Europe and Asia, 1740-1798." In: Sara Eigen and Mark Larrimore, eds. The German Invention of Race. 2006.
  7. ^ http://www.time.com/time/magazine/article/0,9171,913924,00.html
  8. ^ Salzmann, Zden?k. (1993) Language, culture, and society: an introduction to linguistic anthropology. Boulder, CO: Westview Press.
  9. ^ http://anthropology.net/2007/08/15/new-york-times-reviews-kenneallys-the-first-word/
  10. ^ Erickson, Paul A. and Liam D. Murphy. A History of Anthropological Theory. Broadview Press. 2003. p. 11-12
  11. ^ George Stocking, “Paradigmatic Traditions in the History of Anthropology.” In George Stocking, The Ethnographer’s Magic and Other Essays in the History of Anthropology (Madison: University of Wisconsin Press, 1992):342-361.[
  12. ^ Leaf, Murray. Man, Mind and Science: A History of Anthropology. Columbia University Press. 1979
  13. ^ Lowie, Robert. Primitive Religion. Routledge and Sons. 1924; Tylor,Edward. 1920 [1871]. Primitive Culture. New York: J.P. Putnam’s Sons.
  14. ^ Nanda, Serena and Richard Warms. Culture Counts. Wadsworth. 2008. Chapter One
  15. ^ Rosaldo, Renato. Culture and Truth: The remaking of social analysis. Beacon Press. 1993; Inda, John Xavier and Renato Rosaldo. The Anthropology of Globalization. Wiley-Blackwell. 2007
  16. ^ Robert Jurmain, Lynn Kilgore, Wenda Trevathan, and Russell L. Ciochon. Introduction to Physical Anthropology. 11th Edition. Wadsworth. 2007, chapters I, III and IV.; Womack, Mari. Being Human. Prentice Hall. 2001, pp. 11-20.
  17. ^ Brown, Donald. Human Universals. McGraw Hill. 1991; Roughley, Neil. Being Humans: Anthropological Universality and Particularity in Transciplinary Perspectives. Walter de Gruyter Publishing. 2000
  18. ^ Levi-Strauss, Claude. The Savage Mind. 1962; Womack, Mari. Being Human. 2001
  19. ^ Harris, Marvin. Cows, Pigs, Wars and Witches.
  20. ^ http://www.timeshighereducation.co.uk/story.asp?storyCode=209831§ioncode=26
  21. ^ http://www.aaanet.org/stmts/racepp.htm; Shanklin, Eugenia. 1994. Anthropology & Race; Faye V. Harrison. 1995. "The Persistent Power of 'Race' in the Cultural and Political Economy of Racism." Annual Review of Anthropology. 24:47-74. Allan Goodman. 1995. "The Problematics of "Race" in Contemporary Biological Anthropology." In Biological Anthropology: The State of the Science.; Yearbook of Physical Anthropology, 1945-. "Melanin, Afrocentricity...," 36(1993):33-58.; see Stanford's recent collection of overarching bibliographies on race and racism here: http://library.stanford.edu/depts/ssrg/misc/race.html
  22. ^ http://www.aaanet.org/about/
  23. ^ http://www.aaanet.org/membership/upload/MAY-08-AAA.pdf
  24. ^ Johanson, Donald and Kate Wong. Lucy's Legacy. Kindle Books. 2007; Netti, Bruno. The study of ethnomusicology. University of Illinois Press. 2005. Chapter One
  25. ^ Urbanowicz, Charles. In the Newsletter of the American Anthropological Association, reprinted online: http://www.csuchico.edu/~curbanowicz/Pub_Papers/4field.html
  26. ^ Foucault, Michel. "Introduction" to his 1961 translation of Kant's work, reprinted: http://www.generation-online.org/p/fpfoucault1.htm
  27. ^ acobs, Brian, and Kain, Patrick (eds.), Essays on Kant's Anthropology, Cambridge University Press, 2003, 278pp., ISBN 0521790387.
  28. ^ Harris, Marvin. The Rise of Anthropological Theory. Alta Mira Press. 2000 (revised from 1968); Harris, Marvin. Theories of Culture in Postmodern Times. Altamira. 1998
  29. ^ Harris, 1968, op cit. pp. 8-52; Leaf 1970, op cit. pp. 1-13; Erickson and Murph, 2003, pp. 21-25
  30. ^ Resources for a History of Anthropology
  31. ^ Marco Polo's Asia
  32. ^ The Renaissance Foundations of Anthropology
  33. ^ a b Akbar S. Ahmed (1984). "Al-Beruni: The First Anthropologist", RAIN 60, p. 9-10.
  34. ^ J. T. Walbridge (1998). "Explaining Away the Greek Gods in Islam", Journal of the History of Ideas 59 (3), p. 389-403.
  35. ^ Richard Tapper (1995). "Islamic Anthropology" and the "Anthropology of Islam", Anthropological Quarterly 68 (3), Anthropological Analysis and Islamic Texts, p. 185-193.
  36. ^ West Asian views on black Africans during the medieval era
  37. ^ Stocking, George W. (1968) Race, Culture, and Evolution: Essays in the history of anthropology. London: The Free Press.
  38. ^ Clifford, James and George E. Marcus (1986) Writing culture: the poetics and politics of ethnography. Berkeley: University of California Press.
  39. ^ Wallerstein, Immanuel. (2003) "Anthropology, sociology, and other dubious disciplines." Current Anthropology 44:453-466.
  40. ^ On varieties of cultural relativism in anthropology, see Spiro, Melford E. (1987) "Some Reflections on Cultural Determinism and Relativism with Special Reference to Emotion and Reason," in Culture and Human Nature: theoretical papers of Melford E. Spiro. Edited by B. Kilborne and L. L. Langness, pp. 32-58. Chicago: University of Chicago Press.
  41. ^ Gellner, Ernest. (1998) Language and solitude: Wittgenstein, Malinowski, and the Habsburg dilemma. New York: Cambridge University Press.
  42. ^ Gellner, Ernest, ed. (1980) Soviet and Western anthropology. New York: Columbia University Press.
  43. ^ Stocking, George Jr. (1963) "Matthew Arnold, E. B. Tylor, and the Uses of Invention," American Anthropologist, 65:783-799, 1963
  44. ^ Tylor, E. B. (1865) Researches into the early history of mankind the development of civilization. London: John Murray.
  45. ^ Tylor, E. B. (1871) Primitive culture: researches into the development of mythology, philosophy, religion, art, and custom. 2 vols. London, John Murray.
  46. ^ Malinowski, Bronis?aw (1967) A diary in the strict sense of the term. New York, Harcourt, Brace & World [1967]
  47. ^ Jack Goody (1995) The Expansive Moment: The Rise of Social Anthropology in Britain and Africa, 1918-1970 review: [1]
  48. ^ Thomas William Heyck [2] The American Historical Review, Vol. 102, No. 5 (Dec., 1997), pp. 1486-1488 doi:10.2307/2171126
  49. ^ This would be influential on the ideas of Karl Marx, who dedicated Das Kapital to Morgan.
  50. ^ Stocking, George W. (1968) Race, Culture, and Evolution: Essays in the history of anthropology. London: The Free Press.
  51. ^ Mauss, Marcel (1938) "A category of the human mind: the notion of person; the notion of self.," in M. Carrithers, S. Collins, and S. Lukes, eds. The Category of the Person: anthropology, philosophy, history. Pp. 1-25. Cambridge/New York: Cambridge University Press. Originally given as “Une categorie de l’Esprit Humain: La Notion de Personne, Celle de ‘Moi’,” for the Huxley Memorial Lecture and appeared in the Journal of the Royal Anthropological Institute, 68.
  52. ^ Geneviève Zoïa, « L'anthropologie en Grèce », Terrain, Numéro 14—L'incroyable et ses preuves (mars 1990) , [En ligne], mis en ligne le 7 octobre 2005. URL: http://terrain.revues.org/document3641.html. Consulté le 15 juin 2007. (French)
  53. ^ Grottanelli, Vinigi Ethnology and/or Cultural Anthropology in Italy: Traditions and Developments (and Comments and Reply). Other authors: Giorgio Ausenda, Bernardo Bernardi, Ugo Bianchi, Y. Michal Bodemann, Jack Goody, Allison Jablonko, David I. Kertzer, Vittorio Lanternari, Antonio Marazzi, Roy A. Miller, Jr., Laura Laurencich Minelli, David M. Moss, Leonard W. Moss, H. R. H. Prince Peter of Greece and Denmark, Diana Pinto, Pietro Scotti, Tullio Tentori. Current Anthropology, Vol. 18, No. 4 (Dec., 1977), pp. 593-614
  54. ^ Fanon, Frantz. (1963) The Wretched of the Earth, transl. Constance Farrington. New York, Grove Weidenfeld.
  55. ^ Nugent, Stephen Some reflections on anthropological structural Marxism The Journal of the Royal Anthropological Institute, Volume 13, Number 2, June 2007, pp. 419-431(13)
  56. ^ a b Lewis, Herbert S. (1998) The Misrepresentation of Anthropology and its Consequences American Anthropologist 100:" 716-731
  57. ^ Clifford, James and George E. Marcus (1986) Writing culture: the poetics and politics of ethnography. Berkeley: University of California Press.
  58. ^ Gellner, Ernest (1992) Postmodernism, Reason, and Religion. London/New York: Routledge. Pp: 26-50
  59. ^ Asad, Talal, ed. (1973) Anthropology & the Colonial Encounter. Atlantic Highlands, NJ: Humanities Press.
  60. ^ van Breman, Jan, and Akitoshi Shimizu (1999) Anthropology and Colonialism in Asia and Oceania. Richmond, Surrey: Curzon Press.
  61. ^ Gellner, Ernest (1992) Postmodernism, Reason, and Religion. London/New York: Routledge. Pp: 26-29.
  62. ^ Horowitz, Lewis ed.(1967) The Rise and Fall of Project Camelot.
  63. ^ D'Andrade, Roy (1995) "Moral Models in Anthropology." Current Anthropology 36: 399-408.
  64. ^ Ulf Hannerz (1980) "Exploring the City: Inquiries Toward an Urban Anthropology", ISBN 0231083769, p. 1
  65. ^ Jack Goody (2007) The Theft of History Cambridge University Press ISBN 0521870690
  66. ^ *Marc Abélès, How the Anthropology of France Has Changed Anthropology in France: Assessing New Directions in the Field Cultural Anthropology 1999 p. 407

Further reading

Dictionaries and encyclopedias of anthropology

  • Barfield, Thomas (1997). The dictionary of anthropology. Hoboken: Wiley-Blackwell Publishing.

Fieldnotes and memoirs of anthropologists

  • Barley, Nigel (1983) The innocent anthropologist: notes from a mud hut. London: British Museum Publications.
  • Geertz, Clifford (1995) After the fact: two countries, four decades, one anthropologist. Cambridge, MA: Harvard University Press.
  • Lévi-Strauss, Claude (1967) Tristes tropiques. Translated from the French by John Russell. New York: Atheneum.
  • Malinowski, Bronis?aw (1967) A diary in the strict sense of the term. Translated by Norbert Guterman. New York, Harcourt, Brace & World.
  • Rabinow, Paul. (1977) Reflections on Fieldwork in Morocco.

History of anthropology

  • Asad, Talal, ed. (1973) Anthropology & the Colonial Encounter. Atlantic Highlands, NJ: Humanities Press.
  • Barth, Fredrik, Andre Gingrich, Robert Parkin, One Discipline, Four Ways: British, German, French, and American anthropology. Chicago: University of Chicago Press.
  • D'Andrade, R. "The Sad Story of Anthropology: 1950-1999." In E. L. Cerroni-Long, ed. Anthropological Theory in North America. Westport: Berin & Garvey 1999. download
  • Darnell, Regna. (2001) Invisible Genealogies: A History of Americanist Anthropology. Lincoln, NE: University of Nebraska Press.
  • Deeb, Benjamin. (2007) Anthropology and Social Problems: A Manual of Change.
  • Harris, Marvin. (2001[1968]) The rise of anthropological theory: a history of theories of culture. AltaMira Press. Walnut Creek, CA.
  • Kehoe, Alice B. (1998) The Land of Prehistory: A Critical History of American Archaeology.
  • Lewis, Herbert S. (1998) "The Misrepresentation of Anthropology and its Consequences." American Anthropologist, 100: 716-731.
  • Lewis, Herbert S. (2004) "Imagining Anthropology's History." Reviews in Anthropology, v. 33.
  • Lewis, Herbert S. (2005) "Anthropology, the Cold War, and Intellectual History. In R. Darnell & F.W. Gleach, eds. Histories of Anthropology Annual, Vol. I.
  • Pels, Peter & Oscar Salemink, eds. (2000) Colonial Subjects: Essays on the Practical History of Anthropology.
  • Price, David. (2004) Threatening Anthropology: McCarthyism and the FBI's Surveillance of Activist Anthropologists.
  • Stocking, George, Jr. (1968) Race, Culture and Evolution. New York: Free Press.
  • Trencher, Susan. (2000) Mirrored Images: American Anthropology and American Culture, 1960-1980.

Textbooks and key theoretical works

  • Clifford, James and George E. Marcus (1986) Writing culture: the poetics and politics of ethnography. Berkeley: University of California Press.
  • Geertz, Clifford (1973) The Interpretation of Cultures. New York: Basic Books.
  • Harris, Marvin (1997) Culture, People, Nature: An Introduction to General Anthropology (7th Edition). Boston: Allyn & Bacon
  • Salzmann, Zden?k. (1993) Language, culture, and society: an introduction to linguistic anthropology. Boulder, CO: Westview Press.
  • Shweder, Richard A., and Robert A. LeVine, eds. (1984) Culture Theory: essays on mind, self, and emotion. Cambridge, UK: Cambridge University Press.

External links

Organizations

References

 


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