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# What Is Anthropology? ## Introduction Imagine a research project that contains these three members: Randy Haas discovered the 9,000-year-old grave of a teenager buried with a hunting tool kit in the Andes mountains of Peru. Haas found that this hunter from long ago was a young woman. This discovery has upset the notion that hunting was the exclusive activity of men throughout human evolutionary history. Daniel Miller is part of a global team researching how people use smartphones in various parts of the world, including Brazil, Cameroon, Chile, China, Ireland, Italy, Japan, East Jerusalem, and Uganda. The team is exploring how smartphones take on different functions in different cultural contexts. Focusing on Ireland, Miller theorizes that smartphones become a kind of personal avatar, expressing and enacting the specific social identity of the user. Michelle Brown spends long days observing blue monkeys, red-tailed monkeys, and baboons in a conservation park in Uganda. She records the behavior of these primates as they find food, communicate, and fight with one another. She collects urine and feces to analyze hormone levels, intestinal parasites, and DNA. She wants to understand how primates compete as individuals and groups for access to various foods in their environment. What kind of research project could encompass such a diversity of topics and methods? Since this is the first chapter of an anthropology textbook, you can probably guess. Though they conduct research on vastly different topics, all three are anthropologists. How could the work of these researchers be united in one academic discipline? The reason, as we will see, is that anthropology is vast. Anthropology, the study of humanity, is guided by a central narrative and set of research commitments. Anthropology aims to overcome bias by examining cultures as complex, integrated products of specific environmental and historical conditions. Anthropologists use many different research strategies in their efforts to represent people from cultures very different from their own. Anthropology explores controversial topics that may challenge individual assumptions and values. The goal is to understand the full experience of humanity, including elements that may seem unfamiliar or uncomfortable. Anthropology teaches a set of skills for setting aside personal perspectives and keeping an open mind while learning about the diversity of human practices and ideas. As discussed further at the end of this chapter, this does not mean abandoning individual personal values, but rather suspending judgment temporarily while learning to understand the perspectives of others.
# What Is Anthropology? ## The Study of Humanity, or "Anthropology Is Vast" ### Learning Outcomes By the end of this section, you will be able to: 1. Define the study of anthropology in the broadest sense. 2. Summarize the guiding narrative of anthropology. 3. Restate and explain the central commitments of anthropology. Anthropology is a vast field of study—so vast, in fact, that anthropology is interested in everything. Anthropology is unique in its enormous breadth and its distinctive focus. Consider other disciplines. In the arts and sciences, each discipline focuses on a discrete field of social life or physical phenomena. Economists study economics. Religious scholars study religion. Environmental scientists study the environment. Biologists study living organisms. And so on. Anthropologists study all of these things. Put simply, anthropology is the study of humanity across time and space. Anthropologists study every possible realm of human experience, thought, activity, and organization. Human as we are, we can only engage in social and natural worlds through our human minds and human bodies. Even engagement with nonhuman realms such as astronomy and botany is conditioned by our human senses and human cognition and thus varies across different societies and different time periods. You may be thinking, If anthropology is the human aspect of absolutely everything, then does anthropology encompass the other social disciplines, such as political science, religious studies, and economics? This is not the case. Certainly, anthropologists are frequently multidisciplinary, meaning that while their research and teaching are focused within the discipline of anthropology, they also engage with other disciplines and work with researchers and teachers in other fields. But the way that scholars in the other social disciplines approach their subject matter is different from the way anthropologists approach those same subjects. The distinctive approach of anthropology relies on a central narrative, or story, about humanity as well as a set of scholarly commitments. This central story and these common commitments hold the discipline together, enabling anthropologists to combine insights from diverse fields into one complex portrait of what it means to be human. Anthropology is everything, but it’s not just anything. Anthropology is the study of humanity guided by a distinctive narrative and set of commitments. ### The Heart of Anthropology: Central Narrative and Commitments Anthropologists are great storytellers. They tell many, many stories about all aspects of human life. At the heart of all of these stories is one fundamental story: the “story of humanity,” a rich and complex narrative. A narrative is a story that describes a connected set of features and events. Narratives can be fictional or nonfictional. The narrative of anthropology is a true story, a factual narrative about the origins and development of humanity as well as our contemporary ways of life. The central narrative of anthropology can be summarized this way. Human beings have developed flexible biological and social features that have worked together in a wide variety of environmental and historical conditions to produce a diversity of cultures. Three features of this narrative are especially important to anthropologists. These features form three central commitments of anthropology. In academic study, a commitment is a common goal recognized by the scholars in a discipline. ### Central Commitment #1: Exploring Sociocultural Diversity As the narrative suggests, humans in a diversity of conditions create a diversity of cultures. Rather than trying to find out which way of life is better, morally superior, more efficient, or happier or to make any other sort of judgment call, anthropologists are committed to describing and understanding the diversity of human ways of life. Setting aside judgments, we can see that humans everywhere create culture to meet their needs. Anthropologists discover how different cultures devise different solutions to the challenges of human survival, social integration, and the search for meaning. What are you wearing today? Perhaps a T-shirt and jeans with sneakers, or a tunic and leggings with flip-flops. What about your professor? Are they wearing a bathrobe and slippers, or perhaps a cocktail dress with stilettos? You can be (almost) certain that will never happen. But why not? You might assume that what Americans wear for class is completely normal, but this assumption ignores the question of what makes something “normal.” In many countries, for instance, university students typically wear dress shirts with slacks or skirts to class. Many Ghanaian students would not dream of wearing ripped jeans or tight leggings to class, considering such casual dress disrespectful. American students put much more emphasis on comfort than on presentation, an overall trend in American dress. Even in office settings, it is now acceptable for Americans to wear casual clothing on Fridays. In the West African country of Ghana, “casual Friday” never caught on, but office workers have developed their own distinctive Friday dress code. As the local textile industry became threatened by Chinese imports, Ghanaian office workers began wearing outfits sewn from locally manufactured cloth on Fridays, creating a practice of “National Friday Wear.” So which way is better, the American way or the Ghanaian way? Anthropologists understand that neither way is better and that each addresses a need within a particular culture. Casual Friday is great for Americans who crave comfy leisurewear, while National Friday Wear is great for Ghanaians who want to boost their local economy and show their cultural pride. Anthropologists recognize not only diversity across different cultures but also the diverse experiences and perspectives within a culture. Do you ever buy used clothing at thrift shops, or do you know people who do? An old green men’s trench coat bought at a vintage clothing store may be a favorite of a college student. The mother of that student may not feel the same way and offer to buy their child a new coat much to the distress of the owner of the coat! To people who have grown up in the 1930’s and 1940’s, used clothing was associated with the hard times of the Great Depression. For the newer generations, used clothing is a way to find unique, affordable clothing that can stretch the boundaries of mainstream style. Although people in a culture share a general set of rules, they interpret them differently according to their social roles and experiences, sometimes stretching the rules in ways that ultimately change them over time. In Ghana, most used clothing is imported from the United States and Europe in large bales that local vendors purchase and sell in market stalls. A person from the United States or Europe is locally referred to as an obruni. Used clothing is called obruni wawu, or “a foreign person has died,” reflecting the assumption that no living person would give away such wearable clothing. Many Ghanaians love to pick through the piles of obruni wawu in the market, thrilled to find recognizable brands and unusual styles. Some, however, associate obruni wawu with poverty. The stalls that sell obruni wawu are often called “bend-over boutiques,” referring to the subservient posture adopted by customers rifling through the piles of clothing on the ground. Obruni wawu is suitable in some situations but certainly not in others. A particular Ghanaian movie included a scene where a man trying to woo a much younger woman. When the man gave his would be girlfriend a bag full of obruni wawu as a gift, it caused the audience to burst out laughing. The gift was humorous and inappropriate to the audience. As with clothing, different cultures come up with different solutions to common challenges such as housing, food, family structure, the organization of work, and finding meaning in life. And people in every society discuss and argue about their own cultural norms. Anthropology seeks to document and understand the diverse range of solutions to common human challenges as well as the diversity of conflicting perspectives within each culture. ### Central Commitment #2: Understanding How Societies Hold Together Just as the various parts of our bodies all work together (the brain, the heart, the liver, the skeleton, and so forth), the various parts of a society all work together as well (the economy, the political system, religion, families, etc.). Frequently, anthropologists discover that changes in one realm of society are related to changes in another realm in unexpected ways. When farmers in Ghana began growing cocoa for export during the colonial period, the agricultural shift dramatically altered gender relations as men monopolized cash crops and women were relegated to vegetable farming for their families’ consumption and local trade. As men benefited from the profits of the cocoa trade, relations between men and women became more unequal. Anthropologists have a favorite word for the way that all elements of human life interrelate to form distinctive cultures: holism. Sometimes those parts reinforce one another, encouraging stability; sometimes they contradict one another, promoting change. Consider the caste system in India. Cultural anthropologist Susan Bayly describes how the beliefs and practices associated with caste in India have provided cultural integration and stability while also demonstrating a great deal of local variability and working as a force of social change (1999). Most Indians are familiar with two forms of belonging assigned by birth, the (birth group) and the (order, class, or kind). There are thousands of birth groups in the various regions of India, many specific to a single region. By contrast, there are four varnas known across India: Brahmins (associated with priests), Kshatriyas (associated with rulers and warriors), Vaishyas (associated with traders), and Shudras (associated with servile laborers). Another group, called “untouchables” or , are outside the scheme of varnas. As described in the Vedas, the four varnas are ordered in an interdependent hierarchy reminiscent of human anatomy. The describes how the gods sacrificed the first man, Purusa, dividing his body to create four groups of humanity: Ancient texts envision caste as a means of social order as people in each caste perform different functions and occupations, all working together in harmony. Note, however, that such texts were written down by members of upper-caste groups, often Brahmin scholars. Anthropologists and historians who study the practices of caste argue that the caste system was never such a unitary and dominant force across the country but rather a flexible, regional, and constantly changing set of identities. In the colonial period, the British made the caste system more rigid and antagonistic, offering education and jobs to select caste groups. In the 20th century, many lower-caste groups have resisted their oppression by converting to Christianity or Islam and forming political parties to pressure the government for more opportunities for social advancement. Anthropologists are curious about how different cultures create different categories of people and use those categories to organize the activities of social life. In many farming societies, for instance, men do certain kinds of agricultural work and women do others. In societies where land must be cleared in order to sow crops, men often chop down trees and clear the brush while women do the planting. In societies that utilize large-scale industrial farming, migrants or people of a specific ethnicity or assigned racial category are often recruited (or forced) to perform the manual labor required to grow and harvest crops. In industrial capitalist societies, one group of people owns the factories and another group works the machines that produce the industrial products. Relations between groups can be cooperative, competitive, or combative. Some cultures promote the equality of social groups, while many others reinforce inequality among groups. Holism is not the same as harmony. Anthropologists are interested in how society holds together but also in the conditions that can cause conflict, change, and disintegration. You may have heard the word used to describe the sense that two different groups in American society are moving farther and farther apart in their values, opinions, and desires. Some suggest that the contradictory perspectives of these two groups threaten to tear American society apart. Others suggest that Americans are united by deeper values such as freedom, equal opportunity, and democracy. Using holism to understand this issue, an anthropologist might consider how the perspectives of each group relate to that group’s economic experiences, political convictions, and/or religious or moral values. A comprehensive use of holism would explore all of these aspects of society, looking at how they interact to produce the polarization we see today and suggesting what might be done to bring the two groups into productive dialogue. ### Central Commitment #3: Examining the Interdependence of Humans and Nature As our narrative suggests, anthropologists are interested in the natural environment, the way humans have related to the natural world over time, and how this relationship shapes various cultures. Anthropologists consider how people in different cultures understand and use the various elements of nature, including land, water, plants, animals, climate, and space. They show how people interact with these elements of nature in complex ways. Archaeologists working in prehistoric sites all over the world have documented how prehistoric people understood celestial objects and used them to navigate their waterways, create calendars and clocks, regulate farming activities, schedule religious ceremonies, and inform political leaders. This area of study is called archaeoastronomy. In Chaco Canyon in the American Southwest, archaeologists have discovered that buildings in the major settlement areas were aligned so that certain windows would provide perfect vantage points to view the sun and moon at pivotal times of the year, such as solstice and equinox. The Sun Dagger, consisting of two whorl-shaped petroglyphs (stone etchings) on Fajada Butte, is precisely positioned under a rock crevice so as to indicate the solstices and equinoxes when the sun shines through the crevice. Unfortunately, tourist foot traffic at the site has altered the width and direction of the crevice so that the Sun Dagger no longer marks these celestial events accurately. The people of Chaco Canyon may have been particularly attuned to the features of their environment as they constructed their complex civilization in the challenging environment of the high desert. With scarce rainfall and brief growing seasons, their survival depended on accurate identification of opportune planting and harvesting times. With the onset of a 50-year drought, farming became more and more precarious. Eventually, the ancient peoples of Chaco were forced to abandon the area. Some anthropologists study how people interact with the plants in their area. The field of ethnobotany examines how people in different cultures categorize and use plants for food, shelter, tools, transportation, art, and religion. Ethnobotanists also conduct research on plants used in healing to discover the relationship between cultural practices and the pharmaceutical properties of these plants. Some examine the cultural use of psychoactive plants such as mushrooms and peyote in religious ritual. For instance, anthropologist Jamon Halvaksz studied the controversial use of marijuana among youth in New Guinea (2006). Young people told Halvaksz that marijuana helped them work harder, overcome shame, and understand ancestral stories. Critics of the practice told Halvaksz that marijuana dried the blood of people who used it, making their offspring weak and feeble. Marijuana use has generated similar controversies in other countries, including the United States, with some arguing that the drug provides relaxation and pain relief while others claim it interferes with cognitive abilities and motivation. Our relationship with nature is reciprocal. Nature shapes humanity, and humanity shapes nature. Exploring how nature shapes humanity, anthropologists speculate about how aspects of the environment have shaped the emergence and development of human biology, such as our ability to walk, the shape of our teeth, and the size of our brains. Dramatic climactic shifts over the past several million years have forced periods of rapid biological and cultural adaptation, resulting in new hominin species and new skill sets such as language and toolmaking. In more recent archaeological time periods, environmental characteristics have shaped religious beliefs, gender relations, food-getting strategies, and political systems. Environmental forces can trigger the beginning or the end of a society. Some archaeologists study how natural events such as volcanic eruptions and droughts have led to mass migrations and the collapse of empires. Our reciprocal relationship with nature also works the other way around; that is, humans shape nature. Our environments are shaped by the food-getting methods of our societies as well as the way we acquire and trade resources such as oil, natural gas, diamonds, and gold. Many anthropologists explore how contemporary ways of life change the natural world at local, regional, and global levels. Farming dramatically impacts ecosystems with the clearing of prairies, wetlands, and forests. Fishing can deplete certain species, changing the whole ecosystem of rivers and coastal waters. Responding to population pressures, people construct dams to channel water to emergent cities. The redirection of water transforms regional ecosystems, turning wetlands into deserts and deserts into resource-hungry cities. Scholars use the term Anthropocene to describe the contemporary period of increasing human impact on the ecosystems of our planet. Large-scale pollution, mining, deforestation, ranching, and agriculture are causing dramatic environmental disruptions such as climate change and mass extinction of plant and animal species. Many anthropologists are studying these problems, focusing on how people are working locally, regionally, and globally to promote more sustainable ways of living in our natural world.
# What Is Anthropology? ## The Four-Field Approach: Four Approaches within the Guiding Narrative ### Learning Outcomes By the end of this section, you will be able to: 1. Identify and define the four fields of anthropology. 2. Describe the work of professional anthropologists in each field. 3. Provide an example of how the four fields work together to explore common issues. Let’s recall the central narrative of anthropology: Human beings have developed flexible biological and social features that have worked together in a wide variety of environmental and historical conditions to produce a diversity of cultures. Researching this argument is a vast endeavor requiring many complementary approaches and techniques. Anthropology comprises four main approaches, the four subfields of our discipline. Each subfield specializes in exploring a different aspect of the common narrative. Combining insights from the four fields gives us a rich and complex understanding of specific issues such as gender, inequality, race, and the environment. Let’s take a look at each subfield and then examine how the subfields combine in the study of racial categories and relations. ### Biological Anthropology Biological anthropology focuses on the earliest processes in the biological and sociocultural development of human beings as well as the biological diversity of contemporary humans. In other words, biological anthropologists study the origins, evolution, and diversity of our species. Some biological anthropologists use genetic data to explore the global distribution of human traits such as blood type or the ability to digest dairy products. Some study fossils to learn how humans have evolved and migrated. Some study our closest animal relatives, the primates, in order to understand what biological and social traits humans share with primates and explore what makes humans unique in the animal world. The Dutch primatologist Carel van Schaik spent six years observing orangutans in Sumatra, discovering that these reclusive animals are actually much more social than previously thought (2004). Moreover, van Schaik observed that orangutans use a wide variety of tools and pass down skills to their young. By studying these primates, van Schaik and other biological anthropologists gain insight into the origins of human intelligence, technology, and culture. These researchers also warn that habitat loss, illegal hunting, and the exotic pet trade threaten the survival of our fascinating primate cousins. Biological anthropologists frequently combine research among primates with evidence from the human fossil record, genetics, neuroscience, and geography to answer questions about human evolution. Sometimes their insights are startling and unexpected. Anthropologist Lynne Isbell argues that snakes have played a key role in the evolution of human biology, particularly our keen sense of sight and our ability to communicate through language (Isabell, 2009). Isbell’s “snake detection theory” posits that primates developed specialized visual perception as well as the ability to communicate what they were seeing in order to alert others to the threat of venomous snakes in their environment. She points to the near-universal fear of snakes shared by both humans and primates and has documented the prevalence of snake phobia in human myth and folklore. Isbell’s research highlights how human-animal relations are central to humanity, shaping both biology and culture. Not all biological anthropologists study primates. Many biological anthropologists study fossilized remains in order to chart the evolution of early hominins, the evolutionary ancestors of modern humans. In this field of study, anthropologists consider the emergence and migration of the various species in the hominin family tree as well as the conditions that promoted certain biological and cultural traits. Some biological anthropologists examine the genetic makeup of contemporary humans in order to learn how certain genes and traits are distributed in human populations across different environments. Others examine human genetics looking for clues about the relationships between early modern humans and other hominins, such as Neanderthals. Forensic anthropology uses the techniques of biological anthropology to solve crimes. By analyzing human remains such as decomposed bodies or skeletons, or tissue samples such as skin or hair, forensic anthropologists discern what they can about the nature of a crime and the people involved. Key questions are who died, how they died, and how long ago they died. Often, forensic anthropologists can discover the age, sex, and other distinctive features of perpetrators and victims. Looking closely at forms of bodily trauma and patterns of blood or bullets, they piece together the story of the crime. They work on investigative teams with law enforcement officers and medical experts in ballistics, toxicology, and other specialties. Forensic anthropologists often present their findings as witnesses in murder trials. Not all of these crimes are contemporary. Sometimes, forensic anthropology is used to understand historical events. Excavating the historic Jamestown colony of early English settlers in North America, archaeologist William Kelso found a human skull in the midst of food remains. Noticing strange cut marks on the skull, he called upon Douglas Owsley, a forensic anthropologist working for the Smithsonian Institution, to help him figure out what the markings meant. Owsley determined that the markings were evidence of intentional chopping to the skull with a sharp blade. He concluded that the skeleton belonged to a 14-year-old girl who had been cannibalized by other settlers after she died. This interpretation corroborates historical evidence of severe starvation in the colony during the harsh winter of 1609–1610. ### Archaeology Archaeologists use artifacts and fossils to explore how environmental and historical conditions have produced a diversity of human cultures – the study of archaeology. Artifacts are objects made by human beings, such as tools or pottery. Fossils are the remains of organisms preserved in the environment. Archaeologists have developed careful methods of excavation, or removing fossils and artifacts from the ground, in order to learn as much as possible about how people lived in times before and after the development of writing. They are interested in how people met basic needs such as clothing and shelter, as well how they organized their societies in family groups, trade networks, and systems of leadership. Many archaeologists seek to understand how humans lived in relation to the natural world around them, altering the environment at the same time that the environment was shaping their evolution and social development. A group of archaeologists led by Tom Dillehay spent seven years excavating a set of sites in northern Peru, charting the development of human society in this area over a period of 14,000 years (2017). They traced the society from the early ways of life to the emergence of cities and early states, discovering how people there developed fishing, farming, and herding strategies that led to increased sociocultural complexity. The team collected data on the plants and animals of the area as well as the buildings, tools, cloth, and baskets made by the people. They concluded that the people who lived in this area placed a high value on cooperation and living in harmony with nature. Some archaeologists focus on more specific topics in more recent time periods. Archaeologist Eric Tourigny examined the graves at pet cemeteries in the United Kingdom from 1881 to 1981(2020). Looking at the epitaphs on the gravestones of the pets, Tourigny noted a change from earlier Victorian ways of thinking of pets as friends to later, more modern ways of conceptualizing pets as members of the family. He noted, too, that epitaphs expressed an increasingly common belief that pet owners would be reunited with their pets in the afterlife. ### Cultural Anthropology Cultural anthropology is devoted to describing and understanding the wide variety of cultures referred to in anthropology’s central narrative. Cultural anthropologists explore the everyday thoughts, feelings, and actions of people in different cultures as well as the cultural and historical events that they consider important. Examining social discourse and action, cultural anthropologists seek to understand unspoken norms and values as well as larger forces such as economic change and political domination. Cultural anthropologists also study how different societies are structured, including the roles and institutions that organize social life. Cultural anthropologists often live for many months or years in the societies they study, adopting local ways of living, eating, dressing, and speaking as accurately as possible. This practice is called fieldwork. Anthropologists who undertake fieldwork might write an ethnography, an in-depth study of the culture they have been studying. Classic ethnographies of the early 20th century often portrayed the cultures of non-Western peoples as harmonious and unchanging over time. Bronislaw Malinowski, a pioneer of the long-term fieldwork method, spent nearly two years studying trade and magic among the Trobriand peoples living in what is now the Kiriwina island chain northeast of New Guinea. His ethnography, Argonauts of the Western Pacific (1922), describes how Trobrianders undertook canoe voyages from island to island for the ceremonial exchange of white shell bracelets and red shell necklaces among different island groups, an exchange system known as the kula ring. Curiously, these highly valued objects had no use whatsoever, as no one ever wore them. Rather, the exchange of bracelets and necklaces functioned as a means of enhancing social status (for the givers) and reinforcing trade relationships. Malinowski argues that this form of exchange took the place of warfare. Exploring the kula ring in great detail, Malinowski also learned about many other aspects of Trobriand culture, such as the making of tools and canoes, farming practices, gender roles, sexuality, and magical beliefs and practices. Nowadays, cultural anthropologists tend to focus more on issues involving conflict and change, such as suicide bombing in Afghanistan (Edwards 2017), a creationist theme park in Kentucky (Bielo 2018), sperm donation in Denmark (Mohr 2018), and garbage pickers in Rio de Janeiro (Millar 2018). Often, anthropologists explore overlooked and marginalized perspectives on controversial issues, shedding light on the cultural complexities and power dynamics involved. Anthropologist Tracey Heatherington was interested in why some people were resisting the creation of a conservation park on the Italian island of Sardinia (2010). The central highlands of Sardinia are home to many endangered species and old growth forests, as well as local herding peoples who fiercely resisted the appropriation of their homeland. Heatherington’s research identified three competing perspectives: those of global environmentalists, the national government of Italy, and the local people of Sardinia. The global environmentalists view the Sardinian highlands as a delicate ecosystem that should be protected and controlled by environmental experts. The Italian government sees in the same land an opportunity to develop ecotourism and demonstrate the Italian commitment to environmentalism. The local peoples of Sardinia treasure their homeland as the foundation of their way of life, an intimate landscape imbued with history and cultural value. As the controversy drew these three perspectives together, Western-led global environmentalism combined with national government to undermine the legitimacy of local knowledge and authority. Heatherington describes how stereotypes of Sardinians as ignorant and culturally backward were used to delegitimize their resistance to the conservation park, drawing our attention to forms of ecological racism that lurk in the global environmental movement. ### Linguistic Anthropology As you might guess, linguistic anthropology focuses on language. Linguistic anthropologists view language as a primary means by which humans create their diverse cultures. Language combines biological and social elements. Some linguistic anthropologists study the origins of language, asking how language emerged in our biological evolution and sociocultural development and what aspects of language might have given early hominins an evolutionary advantage. Other linguistic anthropologists are interested in how language shapes our thinking processes and our views of the world. In addition to its cognitive aspects, language is a powerful tool for getting things done. Linguistic anthropologists also study how people use language to form communities and identities, assert power, and resist authority. Linguistic anthropologists frequently conduct the same kinds of long-term, immersive research that cultural anthropologists do. Christopher Ball spent a year living and traveling with the Wauja, an indigenous group in Brazil (2018). He describes the many routine and ritualized ways of speaking in this community and how each kind of talk generates specific types of social action. “Chief speech” is used by leaders, while “bringing the spirits” is used for healing the sick. Ceremonial language is used for giving people names and for conducting exchanges between different indigenous groups. Ball, like many linguistic anthropologists, also examined public speeches, such as the ones delivered by Wauja leaders to protest a dam on a nearby river. Ball also analyzed the forms of language used by state officials and development workers to marginalize and subordinate indigenous groups such as the Wauja. Language is central to the way we conceptualize ourselves and our lives. Have you ever been asked to write an essay about yourself, perhaps as part of a school assignment or college application? If so, you might have used different phrases and concepts than if you’d been chatting with a new acquaintance. The purpose and intended audience of our language use shapes the way we represent ourselves and our actions. Anthropologist Summerson Carr examined an addiction treatment program for homeless women in the midwestern United States, looking at the role of language in the therapeutic process (2011). After observing therapy sessions and self-help meetings, she describes how addiction counselors promote a certain kind of “healthy talk” that conveys deep cultural notions about personhood and responsibility. As patients master this “healthy talk,” they learn to demonstrate progress by performing very scripted ways of speaking about themselves and their addiction. ### How the Four Fields Work Together: The Example of Race With their unique methods and emphases, the four fields of anthropology may seem like completely different disciplines. It’s true that anthropologists from the four fields don’t always agree on the best approach to sociocultural enquiry. Biological anthropologists often see themselves as “hard” scientists committed to studying humanity through the scientific method. Cultural anthropologists rely on the “softer” methods of observation, participation, and interviews. Someone who studies the genetic distribution of blood types and someone who studies an addiction treatment program may have a difficult time finding common ground. Increasingly, however, urgent concerns such as inequality and climate change have highlighted the importance of an integrated approach to the study of humanity. The issue of racial inequality is an excellent example. Beginning with an approach from the cultural side of our discipline, many anthropologists explore what we think we know about the concept of race. How many racial categories do you think there are in the world? How can you tell a person’s racial identity? What do you know about your own racial category? Biological anthropologist Jada Benn Torres and cultural anthropologist Gabriel Torres Colón teamed up to explore how people use genetic ancestry testing to construct notions of collective history and racial belonging (2020). For instance, if you learn through genetic testing that your ancestors most likely came from Nigeria, you might begin to feel a certain identification with that country and with the continent of Africa as a whole. You might begin to feel that you have less in common with the people of your country of citizenship and more in common with the people of your country of ancestry, a racial connection perhaps felt as more fundamental than the sociocultural connection to your home culture. While concerned about the potential for spreading misconceptions about racial categories, Torres and Colon also note that racialized solidarity across national boundaries can foster transnational movements for social justice. Such research shows how we actively construct our concepts about race using biological information about ourselves, all the time believing that those concepts are embedded in nature. Importantly, biological anthropology demonstrates that our common notions of race are inaccurate. Biological anthropologists such as Agustín Fuentes (2012) and Nina Jablonski (2006) have looked carefully at the global distribution of human traits such as skin color, facial features, hair texture, and blood type, among other markers, in order to determine if humans are indeed grouped into discrete categories based on race. Short answer: biologically speaking, there are no real racial categories. Each human trait varies along a spectrum, and the various traits are mixed and matched among people in ways that make racial distinctions impossibly inaccurate. As an example, take the issue of skin color, which is the most common way people assign race. Jablonski demonstrates that skin color varies along a spectrum, from pinkish beige to dark brown, with people throughout the world having skin of every possible shade between those two. Originally, humans evolving on the African continent had dark skin to protect them from the direct ultraviolet light of the sun. As some early humans migrated north into environments with less direct sunlight, their skin lightened to allow the absorption of vitamin D from the much weaker sunlight. Today, if we look at people with deep historical connections to particular geographical areas, we find that skin color shifts gradually with location. Imagine setting out on a road trip from Kinshasa, the capital of the Democratic Republic of the Congo, just a few degrees south of the equator in central Africa, and traveling all the way up to the city of Tromsø in Norway, north of the Arctic Circle. This 157-hour trip would take you through Nigeria, Niger, Algeria, Spain, France, Germany, Denmark, and Sweden. If you were paying attention to the skin color of the indigenous peoples in each location, you would notice a gradual shift from deep brown in Kinshasa to lighter brown in Algeria to dark beige in southern Spain to lighter beige in Sweden. You might also notice other changes, such as more green and blue eyes and more red and blond hair, as you head into northern Europe. At no point in your trip could you identify a boundary between groups. Rather, you would see a gradual spectrum of change. Whether looking at visible characteristics such as skin color or invisible genetic markers such as blood type, biological anthropologists have demonstrated time and time again that there is no scientifically justifiable way to divide the human population into racial categories. Any way you draw the lines, there will be more variation within categories than between categories. Does this mean that race does not exist? In terms of biology, that is exactly what it means. But in terms of social reality, unfortunately not. Race does not exist in nature, but race does exist in our minds, our practices, and our institutions. Archaeological excavations of the material lives of various groups in the United States, including people from China and Ireland as well as enslaved peoples from Africa, show how notions of race shaped their whole ways of life: the buildings in which they lived, the clothing they wore, the property they owned, and the structure of their families (Orser 2007; Singleton [1985] 2016). In contemporary societies, cultural anthropologists studying forms of racial inequality in societies all over the world—including the United States, the Dominican Republic, Brazil, Japan, Kenya, and Zimbabwe—have uncovered the different ways that each of these societies constructs racial categories and uses various criteria to assign (and often reassign) race to a particular person. Moreover, in-depth ethnographies illuminate the severity of racism in the everyday lives of people of color in the United States and elsewhere. After three years of fieldwork on the West Side of Chicago, anthropologist Laurence Ralph documented the suffering of people in this Black neighborhood as they contend with discrimination, economic deprivation, gang violence, and political marginalization (2014). Ralph emphasizes that the people he observed dream of a better life for themselves and their children, in spite of these struggles, and describes how many turn to social and political activism in an attempt to make their neighborhood a better place for everyone who lives there. Linguistic anthropologists are interested in how race is constructed and expressed through language. Marcyliena Morgan studied the underground hip-hop scene in Los Angeles, exploring how Black emcees and musicians craft linguistic codes that reference their experiences of police violence, urban unrest, gang activity, and gentrification (2009). Like Ralph, Morgan highlights the creativity and resilience of Black American communities in the face of enduring racism in American society. Taken together, these various anthropological approaches to race provide more insight and understanding than any one approach ever could. Overturning the biological myth of race is essential to understanding the complex reality of human diversity, but it is not enough. It would be a mistake to pretend that racial categories do not matter just because the concept of race has no basis in biology. The combined work of archaeologists, cultural anthropologists, and linguistic anthropologists demonstrates how the mythic notion of race has been used to exploit and marginalize certain people throughout history and into the present. We also see how people respond to racial subjugation with creativity and resilience, inventing cultural forms of resistance and mobilizing their communities through social activism.
# What Is Anthropology? ## Overcoming Ethnocentrism ### Learning Outcomes By the end of this section, you will be able to: 1. Define the concept of ethnocentrism and explain the ubiquity of ethnocentrism as a consequence of enculturation. 2. Distinguish certain forms of ethnocentrism in terms of their historical relationship to forms of empire and domination. 3. Identify primitivism in European and American representations of African peoples. 4. Identify orientalism in European and American representations of Asian and Middle Eastern peoples. Have you ever known somebody who seems to think the world revolves around them? The kind of friend who is always talking about themselves and never asks any questions about you and your life? The kind of person who thinks their own ideas are cool and special and their own way of doing things is absolutely the best? You may know the word used to describe that kind of person: egocentric. An egocentric person is entirely caught up in their own perspective and does not seem to care much about the perspectives of others. It is good to feel proud of your personal qualities and accomplishments, of course, but it is equally important to appreciate the personal qualities and accomplishments of others as well. The same sort of “centric” complex operates at the level of culture. Some people in some cultures are convinced that their own ways of understanding the world and of doing things are absolutely the best and no other ways are worth consideration. They imagine that the world would be a much better place if the superior beliefs, values, and practices of their own culture were spread or imposed on everyone else in the world. This is what we call ethnocentrism. ### Enculturation and Ethnocentrism We are all brought up in a particular culture with particular norms and values and ways of doing things. Our parents or guardians teach us how to behave in social situations, how to take care of our bodies, how to lead a good life, and what we should value and think about. Our teachers, religious leaders, and bosses give us instruction about our roles, responsibilities, and relationships in life. By the time we are in our late teens or early twenties, we know a great deal about how our society works and our role in that society. Anthropologists call this process of acquiring our particular culture enculturation. All humans go through this process. It is natural to value the particular knowledge gained through our own process of enculturation because we could not survive without it. It is natural to respect the instruction of our parents and teachers who want us to do well in life. It is good to be proud of who we are and where we came from. However, just as egocentrism is tiresome, it can be harmful for people to consider their own culture so superior that they cannot appreciate the unique qualities and accomplishments of other cultures. When people are so convinced that their own culture is more advanced, morally superior, efficient, or just plain better than any other culture, we call that ethnocentrism. When people are ethnocentric, they do not value the perspectives of people from other cultures, and they do not bother to learn about or consider other ways of doing things. Beyond the sheer rudeness of ethnocentrism, the real problem emerges when the ethnocentrism of one group causes them to harm, exploit, and dominate other groups. Historically, the ethnocentrism of Europeans and Euro-Americans has been used to justify subjugation and violence against peoples from Africa, the Middle East, Asia, and the Americas. In the quest to colonize territories in these geographical areas, Europeans developed two main styles of ethnocentrism, styles that have dominated popular imagination over the past two centuries. These styles each identify a cultural “self” as European and a cultural other as a stereotypical member of a culture from a specific region of the world. Using both of these styles of ethnocentrism, Europeans strategically crafted their own coherent self-identity in contrast to these distorted images of other cultures. ### Primitivism and Orientalism Since the 18th century, views of Africans and Native Americans have been shaped by the obscuring lens of primitivism. Identifying themselves as enlightened and civilized, Europeans came to define Africans as ignorant savages, intellectually inferior and culturally backward. Nineteenth-century explorers such as Henry M. Stanley described Africa as “the dark continent,” a place of wildness and depravity (Stanley 1878). Similarly, European missionaries viewed Africans as simple heathens, steeped in sin and needing Christian redemption. Elaborated in the writings of travelers and traders, primitivism depicts Africans and Native Americans as exotic, simple, highly sexual, potentially violent, and closer to nature. Though both African and Native American societies of the time were highly organized and well-structured, Europeans often viewed them as chaotic and violent. An alternative version of primitivism depicts Africans and Native Americans as “noble savages,” innocent and simple, living in peaceful communities in harmony with nature. While less overtly insulting, the “noble savage” version of primitivism is still a racist stereotype, reinforcing the notion that non-Western peoples are ignorant, backward, and isolated. Europeans developed a somewhat different style of ethnocentrism toward people from the Middle East and Asia, a style known as orientalism. As detailed by literary critic Edward Said (1979), orientalism portrays peoples of Asia and the Middle East as irrational, fanatical, and out of control. The “oriental” cultures of East Asia and Middle East are depicted as mystical and alluring. The emphasis here is less on biology and nature and more on sensual and emotional excess. Middle Eastern societies are viewed not as lawless but as tyrannical. Relations between men and women are deemed not just sexual but patriarchal and exploitative. Said argues that this view of Asian and Middle Eastern societies was strategically crafted to demonstrate the rationality, morality, and democracy of European societies by contrast. In his critique of orientalism, Said points to the very common representation of Muslim and Middle Eastern peoples in mainstream American movies as irrational and violent. In the very first minute of the 1992 Disney film Aladdin, the theme song declares that Aladdin comes from “a faraway place / where the caravan camels roam / where they cut off your ear if they don’t like your face / it’s barbaric, but hey, it’s home.” Facing criticism by antidiscrimination groups, Disney was forced to change the lyrics for the home video release of the film (Nittle 2021). Many thrillers such as the 1994 film True Lies, starring Arnold Schwarzenegger, cast Arabs as America-hating villains scheming to plant bombs and take hostages. Arab women are frequently portrayed as sexualized belly dancers or silent, oppressed victims shrouded in veils. These forms of representation draw from and reproduce orientalist stereotypes. Both primitivism and orientalism were developed when Europeans were colonizing these parts of the world. Primitivist views of Native Americans justified their subjugation and forced migration. In the next section, we’ll explore how current versions of primitivism and orientalism persist in American culture, tracing the harmful effects of these misrepresentations and the efforts of anthropologists to dismantle them.
# What Is Anthropology? ## Western Bias in Our Assumptions about Humanity ### Learning Outcomes By the end of this section, you will be able to: 1. Define and recognize cultural bias. 2. Analyze forms of cultural bias in our own interactions and institutions. 3. Describe how the four fields of anthropology can work together to expose and overturn the misconceptions of cultural bias. Euro-American ethnocentrism is everywhere in American culture—in our movies, advertising, museums, amusement parks, and news media. Though the styles have shifted somewhat in the past century, both primitivism and orientalism still persist as two discernible styles of bias. ### Primitivism and Orientalism in Popular Culture Think for a minute about the last time you saw an image of an African person. Was it, perhaps, an image of wide-eyed girl in tattered clothing in an advertisement from a development agency requesting a charitable donation? Or maybe it was a news media photograph of a child soldier wielding an AK-47 in a conflict zone in the Democratic Republic of the Congo or another African country. Africa is still popularly represented as a dark place full of deprivation and crisis. Africans are frequently infantilized as simple children who need the support and tutelage of White Western helpers. But isn’t it true, you may say, that poverty and violent conflicts are widespread in Africa? Isn’t the representation accurate to some degree? The most troubled places on the African continent are the places where European colonialism was most brutal and violent. In what is now the Democratic Republic of the Congo, the Belgian king Leopold II oversaw a reign of terror against the local peoples, encouraging their enslavement for the lucrative rubber trade. Elsewhere in Africa, European colonial governments stole land from local peoples and confined them to reservations, forcing them to work on European plantations in order to pay taxes to the colonial government. Colonial officials fomented conflict by privileging some ethnic groups and repressing others. Where you see violence and conflict in Africa today, the roots can often be traced to the colonial period. Is this painful history included in American representations of Africa? Moreover, there are many bright spots in Africa, places such as Ghana and Botswana, with growing economies and stable democracies. Would it surprise you to learn that Ghana has a space program? That there are more mobile phones than people in Kenya? That several electric cars are manufactured in Africa? Similar distortions are applied to Native Americans, frequently represented as victims of history, poor and helpless, in need of outside help. The primitivist gaze shapes the representation of Native Americans in museums, which often feature dioramas of humble people with stone tools, buckskin clothes, and tepees, either living a simple life close to nature or engaged in tribal warfare, their bodies painted with vibrant colors. Of course, Native Americans do not live this way now, but these are the images that come to mind in the popular imagination. It is of course important for non-Native Americans to learn about the cultures of Native peoples before and during their contact with European settlers, but it is equally important to understand the legacies of history in the contemporary living conditions and activities of Native communities. Rather than seeing Native peoples as passive victims, popular culture should also depict the dynamic and creative responses of Native Americans to the forms of cultural violence enacted against them. For instance, did you know that a Native food movement is surging across the United States, both on Native reservations and in American cities? Native food activists such as Karlos Baca and Sean Sherman are reviving and reinventing the balanced, healthy cuisines of their ancestors, featuring dishes such as braised elk leg and maple red corn pudding. Sherman and his partner, Dana Thompson, have founded the nonprofit group North American Traditional Indigenous Food Systems (NATIFS), devoted to preserving Native foodways. The group offers opportunities for tribes to set up Native cuisine restaurants, providing jobs and profits to communities with high unemployment. Watch this video to learn more about Sean Sherman and the Native Food movement. Like primitivism, orientalism has endured in American and European cultures. In the two decades following the al-Qaeda attacks on American targets on September 11, 2001, the most prominent example of orientalism in American culture has been the stereotype that all Islamic peoples are fanatical and violent. The indiscriminate application of this stereotype to Islamic peoples across the Middle East was a major contributor to the 2003 American invasion of Iraq, a country that had nothing at all to do with the September 11 attacks. To promote the invasion, politicians used the orientalist notion that Iraq was a violent and irrational country stockpiling weapons of mass destruction (which turned out to be false). As the war raged on, the Iraqi people came to be categorized as either “unlawful combatants” or helpless victims of a cruel dictator. American officials argued that Iraqis needed the help of American troops to save them from their subjugation and teach them democracy. For many Europeans and Americans, these forms of ethnocentric bias distort views of peoples living in large geographical regions of the globe. Misunderstanding other cultures this way can result in policies and military actions that do not achieve desired results. Moreover, ethnocentric bias promotes and reinforces inequality among social groups within multicultural societies. When people with certain ethnic or racial identities are seen as helpless or violent, they face discrimination in their pursuit of education, employment, and justice. ### The Bias of Backwardness Common to both primitivism and orientalism is the notion that European and Euro-American cultures are more advanced and civilized than other cultures. Since at least the 19th century, Euro-American thinking has been dominated by the idea that the various cultures of the world can be evaluated on a scale of sociocultural sophistication from least advanced to most advanced. Typically, Native American and African cultures were considered the most primitive, while those of Asia and the Middle East were thought of as slightly more developed but certainly not as civilized as the societies of Europe, which were ranked at the top as the epitome of human progress. Early anthropology played a role in promoting this ethnocentric way of thinking. Nineteenth-century anthropologists detailed various hypothetical schemes charting the developmental stages that each culture would go through in its pursuit of the European ideal of civilization. One very prominent scheme was proposed by the British anthropologist Edward Tylor. Tylor suggested that each culture progressed from “savagery” to “barbarism” to “civilization.” Since the change from one stage to another could not be witnessed by the researcher, such “evolutionary” schemes were largely based on hypothetical conjecture, sometimes called “theorizing from the armchair.” While some anthropologists played a role in popularizing this way of thinking, others worked to expose it as misguided and inaccurate. The writings of American anthropologist Franz Boas highlighted the fact that no culture is isolated in its process of developmental change. Instead, each culture develops through interactions with other cultures, as new ideas and inventions diffuse from one culture to the next. Moreover, cultural change is not structured by an overall trajectory of progress as defined by the European example; rather, cultures change in many ways, sometimes adopting new ways of doing things and other times reviving and reclaiming older ways. Through these varied patterns of change, each culture forges its own unique history. While the evolutionary schemes of 19th-century anthropology have been disproven, the underlying notion of sociocultural progress toward a Euro-American ideal is still a widespread form of ethnocentric bias outside of anthropology. Many people still refer to some countries as “developed” and “modern” and others as “undeveloped” and “backward.” Think for a minute: Which countries are generally thought of as modern? Which ones are frequently referred to as undeveloped? What is really meant by these labels? These labels are rooted in Euro-American values. Championing capitalism and technology, many Europeans and Americans view the generation of material wealth as the primary measure of the success of any society. The divide between the more and less “advanced” countries of the world is largely a distinction between the richer and poorer countries. European and American societies, which have become wealthy through the development of global trade and industrial capitalism, are considered the most successful. Societies that have not achieved the levels of wealth and technology associated with Euro-American industrial capitalism are sometimes labeled “undeveloped.” Societies that have not industrialized at all are sometimes called “premodern” or simply “traditional.” As with older evolutionary schemes, this way of thinking relies on the notion that each society pursues economic development in isolation. The poorer countries of the world are told: if you work hard and apply the correct economic policies, then you too can become rich like the United States, the United Kingdom, and Germany. But how did those countries become rich in the first place? Certainly not in isolation. The Boasian emphasis on cultural interaction also applies to economic change. To a large degree, European and American societies became wealthy by dominating other societies and keeping them poor. European countries constructed a system of global capitalism designed to make them very rich by extracting raw materials and human labor from their colonies. In fact, that was the whole impetus for colonialism. The cultural anthropologist Sidney Mintz is one of many who have studied how this happened. Mintz explored how European merchants designed a very lucrative system of production and consumption based on sugar (1985). As European consumers began developing a taste for sugar in the 17th century, European merchants developed sugar plantations in the New World using the labor of enslaved people transported from West Africa. Sugar produced on these plantations was exported to Europe and the rest of the world, earning a hefty profit for the European merchants who designed the system. Local people living in the places where sugar was produced did not benefit much from this trade, and enslaved people suffered and died for it. Similar systems were developed for the production of other global commodities such as cocoa, coffee, tea, and cotton. Some commodities required enslaved labor and others involved small farmers, but the basic structure of the trade was the same. The economies of many South Asian and African countries were designed entirely around the export of primary commodities, the production of which was controlled by European merchants who reaped the profits from this global trade. Many postcolonial countries still rely on the export of these primary commodities. What do these historical processes mean for understanding the world today? European merchants and governments crafted strategic ways of thinking about the parts of the world they wanted to invade and colonize. To justify the development of the slave trade, the plantation system, and colonial rule, Europeans labeled many non-Europeans as backward peoples needing the civilizing influence of European domination. This form of bias persists in contemporary notions of backwardness applied to the poorer peoples and parts of the world. In reality, the colonial system was a global mechanism for European merchants and governments to extract wealth from other parts of the world. European merchants took great care to maintain control over these forms of highly profitable trade, edging out local merchants and forbidding local competition. Even today, we see the remnants of this system in Euro-American domination of global trade. If the world seems divided between rich and poor, it is not because some countries work hard and others are “backward.” It is because the global system was founded on forms of inequality that endure into the present.
# What Is Anthropology? ## Holism, Anthropology’s Distinctive Approach ### Learning Outcomes By the end of this section, you will be able to: 1. Define and give examples of holism. 2. Analyze how different elements of society cohere with and reinforce one another. 3. Identify how different elements of society can contradict one another, motivating social change. In 2020, the COVID-19 pandemic swept across the globe. Nearly 210 million people had fallen sick with the coronavirus and more than 4 million had died as of August 2021. Medical researchers are still studying the long-term effects of this illness on the lungs and brains of people who have recovered. Some have discovered psychological effects as well, such as increased risks for depression, anxiety, and schizophrenia. Beyond the medical realm, the effects of the pandemic reached into every aspect of our societies and our everyday lives. In societies all over the world, people were forced to remain at home, “sheltering in place” from the dangers of the disease. Businesses closed their doors to the public, and many shut down permanently, unable to pay their bills. By May 2020, nearly 50 million Americans had reported losing their jobs due to the pandemic. The epidemic of disease ballooned into an epidemic of grief as people mourned the loss of the those who had died and worried about those who had fallen sick. Stressed out by so many disruptions, some adults turned to alcohol and drugs, and addiction rates soared. Incidents of domestic violence escalated. Racial violence against Asian Americans increased as some Americans blamed China for the emergence and global spread of the disease. People everywhere reported feeling lonelier and more cut off from their friends and family members. And yet there were also some positive consequences. Because people were not driving as much, air quality improved in many urban areas, giving relief to many people who suffer from asthma. Looking up into the night sky, some people were able to see stars for the very first time. Some people reported valuing their friends and family members even more now that they could not spend time with them in person. New social media technologies spread, such as Zoom, and many people learned to use existing technologies such as FaceTime and Skype. People also became aware of the valuable contributions made by “essential workers” in drugstores, hardware stores, and grocery stores as well as hospitals and nursing homes. How did a virus cause so many changes? The various elements of society are entwined in a complex whole. Dramatic changes in one area, such as epidemic disease in the realm of public health, can trigger a chain of effects throughout other social realms, such as the family, the economy, religion, and the political system. You’ll recall the word holism from our earlier discussion about anthropology’s commitment to understanding how the many parts of society work together. Holism is a distinctive method of analysis that foregrounds the ever-changing relationships among different realms of culture. ### Society as an Integrated Whole Throughout the 2010s, infant death rates in certain rural areas in Africa decreased dramatically. While thrilled with this positive trend, researchers did not initially know how to explain it. Were mothers and fathers doing something different to promote the health of their babies? Were African governments providing better health services for infants? Were aid agencies providing more resources? None of these things seemed to be true in any significant way. The one thing that had changed in the areas with lower infant mortality was the spread of mobile phones. Could that have something to do with lower infant mortality? And if so, how? Researchers hypothesize that it wasn’t just the possession or use of mobile phones that was making the difference—it was the capability to use mobile money transfers and other fintech. If a baby had a fever in the middle of the night, the mother could now immediately text members of her extended family to organize the necessary funds to take the baby to a hospital for treatment. Quicker treatment meant a better chance for recovery. Something that does not appear to be directly related to infant health may in fact have a great impact on it. Recall from the beginning of this chapter our discussion of the very broad scope of anthropology. While other disciplines focus on one realm of society, such as medicine or technology, anthropology ranges across all realms of human thought and activity. Using the technique of holism, anthropologists ask how seemingly disparate elements of social life might be related in unexpected ways. In American and European cultures, the most common form of marriage is a union of two people. In the United States, many marriages end in divorce and most people then remarry, resulting in a cycle of marriage-divorce-remarriage called . In other cultures, however, a man may have more than one wife. It might be tempting to think that the dominant form of marriage in a culture is related to morality or gender relations. It turns out, however, that one very significant influence on marriage patterns is the food-getting strategy of a particular culture. In small-scale farming cultures, the marriage of one man to two or more women provides an abundance of children to help out with the work of weeding, watering, fertilizing, and guarding the crops (Boserup [1970] 2007; Goody 1976). In cultures where children contribute to food production, the marriage of one man to multiple women is more prevalent. This isn’t always the case, of course, as there are other factors that influence the form of marriage practiced in a culture, but the useful work of children does contribute to the popularity of this form of marriage. In the contemporary United States, by contrast, most people work not on farms but in offices, shops, and factories. Children are not valued as sources of household labor, and they are not legally permitted to work for wages. In fact, children can be viewed as a drain on the household, each one requiring a massive investment of resources in the form of health care, childcare, special equipment, educational opportunities, and expensive toys. In this context, the increased fertility of multiple wives might impoverish the household. Moreover, our fast-paced, capitalist economy requires a flexible and highly mobile work force. American workers can lose their jobs, and they must be prepared to move and retrain in order to find further work. Many Americans experience periods of uncertainty and precarity in their work lives, conditions that affect the livelihood of their households as well as their relationships with their marriage partners and children. Such a context contributes to smaller family size and fragile marriage bonds. The cycles of stability and disruption in American work life are mirrored in the cycles of marriage and divorce involved in serial monogamy. These are just two examples of why anthropologists are committed to taking such a broad view of the cultures they study. Often, the various realms of society are related in ways that are not at first apparent to the researcher. By specializing too narrowly on only one realm, the researcher might miss the wider forces that shape the object of study. ### Sources of Contradiction, Conflict, and Change Holistic analysis considers not only how the various features of culture hold together but also how change in one feature can generate cascading changes among others. Often, anthropologists begin their analysis by focusing on one significant change in the lives of a particular cultural group and then chart the ramifications of that change through various other realms of culture. Attiya Ahmad conducted research among South Asian women who migrate to the Middle East for jobs as housekeepers (2017). She writes about how these women adapt to a new culture and living situation in Kuwait and the disruptions they face when they return to their families and home cultures. On the job in Kuwait, these domestic workers must learn to speak Arabic, operate household gadgets, prepare an entirely different cuisine, respect Islamic norms and practices, and perform their appropriate gender role as female members of a Kuwaiti household. They face the cultural requirement that women should be naram, or soft and malleable, as they develop emotionally charged relationships with the various members of the household. These requirements bring about profound personal transformations for these women as they deal with the contradictions of being both successful wage earners and subordinated cultural others. The motivation to migrate is primarily financial: the need to pay for schooling, marriages, medical care, and other family expenses. While the women are working in Kuwait, their families become economically dependent on the money they send back home even as their emotional relationships with their family members become weaker and more difficult. When they return home, profoundly changed by their experiences in Kuwait, their natal families nonetheless expect them to behave exactly as they did before they left, observing the same gender and age-related norms that govern the household. This creates a sense of internal conflict for these women. Unable to truly reintegrate with their natal families, many either seek out new connections in their home communities or migrate back to Kuwait. Some begin learning more about Islam by attending special da’wa classes, where they meet other women in the same situation. Finding ethical inspiration in Islamic teachings, many do convert, against the objections of their natal families and their Kuwaiti employers. All cultures are constantly changing, with small changes in one realm snowballing into larger and larger changes within and beyond that culture. The Me Too movement is another good example. What began in 2006 as a call by American activist Tarana Burke for solidarity and empathy with victims of sexual harassment has now spread into many sectors of American society and across the globe. Initially focused on high-profile celebrities and the movie industry, the Me Too movement has raised awareness of widespread sexual harassment and assault in the fashion industry, churches, the finance industry, sports, medicine, politics, and the military. Activists press for legal changes to protect workers, especially whistleblowers who come forward with allegations of inappropriate sexual behavior. Evaluations of patriarchal and chauvinistic behavior in these institutional realms have sparked scrutiny of the more informal cultural norms of American romance and dating. The Me Too movement challenges the way Americans think about the gender roles of men and women, appropriate speech and gestures, and the distinction between public life and private life. The movement has prompted processes of dialogue and change in at least 28 other countries, including Afghanistan, China, Nigeria, and the Philippines. The global campaign has been interpreted differently in each of these cultural contexts as the transcultural intentions of American activists intersect with local norms of gender and sexuality. Indeed, some critique the Me Too movement as ethnocentric. Though the calls for reform resonated with French feminists, Me Too activism sparked a backlash among many other French people, with some men and even women arguing that French men should have the right to make sexually provocative comments and rub against women in public places. While many anthropologists actively support the Me Too movement, our methods of cross-cultural comparison call on us to set aside our personal values (at least temporarily) in order to understand how people in various cultural contexts interpret and act on the cross-cultural campaign against gender-based harassment and assault. This method of suspending personal values is key to understanding how all the elements of a particular culture interact with one another, including pressures from the outside.
# What Is Anthropology? ## Cross-Cultural Comparison and Cultural Relativism ### Learning Outcomes By the end of this section, you will be able to: 1. Define the concept of relativism and explain why this term is so important to the study of anthropology. 2. Distinguish relativism from the “anything goes” approach to culture. 3. Describe how relativism can enlighten our approach to social problems. Recall our earlier discussion of cultural styles of clothing. American clothing style is related to American values. Ghanaian clothing style is related to Ghanaian values. We have seen how different realms of culture are interrelated, fitting together to form distinctive wholes. Anthropologists use the term cultural relativism to describe how every element of culture must be understood within the broader whole of that culture. Relativism highlights how each belief or practice is related to all of the other beliefs and practices in a culture. The anthropological commitment to relativism means that anthropologists do not judge the merits of particular beliefs and practices but rather seek to understand the wider contexts that produce and reinforce those elements of culture. Even when studying controversial topics such as piracy and guerilla warfare, anthropologists set aside their personal convictions in order to explore the complex web of cultural forces that determine why we do the things we do. ### Relativism Is Not “Anything Goes” Critics of the notion of relativism, believing so strongly in their own cultural norms that they cannot set them aside, even temporarily. They argue that relativism is amoral, a refusal to condemn aspects of culture considered to be wrong and harmful. For them, relativism means “anything goes.” For anthropologists, cultural relativism is a rigorous mode of holistic analysis requiring the temporary suspension of judgment for the purposes of exploration and analysis. Anthropologists do not think that violent or exploitative cultural practices are just fine, but they do think that the reasons for those practices are a lot more complex than we might imagine. And frequently, we find that the judgmental interventions of ethnocentric outsiders can do more harm than good. ### Morality, Activism, and Cultural Relativism A striking example of the application of cultural relativism in anthropology is the controversy surrounding female genital cutting (FGC), sometimes called female genital mutilation. FGC is a cultural practice in which an elder cuts a younger woman’s genitalia, removing all or part of the clitoris and labia. The practice is common in parts of Africa and the Middle East. FGC is not only extremely painful; it can also lead to infection, urination problems, infertility, and complications in childbirth. The World Health Organization and the United Nations condemn the practice as a form of violence against children, a danger to women’s health, and a violation of basic human rights. These organizations view FGC as a form of discrimination against women, enforcing extreme inequality among the sexes. Efforts to ban FGC have focused on educating parents and children about the medical harms associated with the practice. Local governments are encouraged to enact laws banning FGC and impose criminal penalties against the elders who perform it. Despite decades of campaigning against FGC, however, the practice remains widespread. If condemning FGC has not been effective in reducing it, then what can be done? Anthropologist Bettina Shell-Duncan has taken a more relativist approach, attempting to understand the larger cultural norms and values that make FGC such an enduring practice. Setting aside her personal opinions, Shell-Duncan spent long periods in African communities where FGC is practiced, talking to people about why FGC is important to them. She learned that FGC has different functions in different sociocultural contexts. Among the Rendille people of northern Kenya, many people believe that men’s and women’s bodies are naturally androgynous, a mix of masculine and feminine parts. In order for a girl to become a woman, it is necessary to remove the parts of female genitalia that resemble a man’s penis. Likewise, in order for a boy to become a man, the foreskin must be removed because it resembles the folds of female genitalia. Other societies value FGC for different reasons. Some Muslim societies consider FGC a form of hygiene, making a girl clean so that she can pray to Allah. Some communities see FGC as a way of limiting premarital sex and discouraging extramarital affairs. In the colonial period, when FGC was banned by the colonial government, some Kenyan girls practiced FGC on themselves as a form of resistance to colonial authority. As FGC is promoted and carried out by senior women in most contexts, the practice becomes a way for senior women to solidify power and exert influence in the community. People in communities practicing FGC are often aware of the efforts of outside groups to ban the practice. They know about medical complications such as the risk of infection. But the denunciations of outsiders often seem unconvincing to them, as those denunciations tend to ignore the cultural reasons for the endurance of FGC. People who practice FGC do not do it because they despise women or want to harm children. Shell-Duncan argues that parents weigh the risks and benefits of FGC, often deciding that the procedure is in the best interest of their child’s future. Personally, Shell-Duncan remains critical of FGC and works on a project with the Population Council designed to dramatically reduce the practice. Cultural relativism does not mean permanently abandoning our own value systems. Instead, it asks us to set aside the norms and values of our own culture for a while in order to fully understand controversial practices in other cultures. By suspending judgment, Shell-Duncan was able to learn two important things. First, while campaigns to eradicate FGC frequently target mothers, providing them with educational material about the medical risks involved, Shell-Duncan learned that the decision to go ahead with the procedure is not made by parents alone. A large network of relatives and friends may pressure a girl’s parents to arrange for the cutting in order to ensure the girl’s chastity, marriageability, and fertility. Secondly, Shell-Duncan learned that people who practice FGC do it because they want the best for their girls. They want their girls to be respected and admired, considered clean and beautiful, fit for marriage and childbearing. Shell-Duncan argues that outside organizations should reconsider their efforts, focusing more on communities than on individual parents. Awareness campaigns will be more effective if they resonate with local norms and values rather than dismissively condemning them as part of the whole culture of FGC. Some researchers urge anti-FGC activists to connect with local feminists and women’s groups in an effort to empower local women and localize the movement against FCG. Some alternative approaches press for more incremental forms of change, such as moving the practice to more sanitary conditions in clinics and hospitals and reducing the severity of the procedure to smaller cuts or more symbolic nicks. As this example illustrates, cultural relativism is not an amoral “anything goes” approach but rather a strategy for forming cross-cultural relationships and gaining deeper understanding. Once this foundation has been established, anthropologists are often able to revise their activist goals and more effectively work together with people from another culture in pursuit of common interests.
# What Is Anthropology? ## Reaching for an Insider’s Point of View ### Learning Outcomes By the end of this section, you will be able to: 1. Define the notion of insider’s point of view. 2. Critique the notion of insider’s point of view, explaining how it is never perfectly achievable. 3. List and describe the distinctive methods anthropologists deploy in their attempts to represent an insider’s point of view Bettina Shell-Duncan’s work on FGC demonstrates the importance of setting aside your own values and opinions in order to see an issue from the point of view of those directly involved. This often means working across contexts, whether studying another group or another culture. Anthropologists across the four fields apply this technique. Cultural anthropologists talk to people and participate in social activities in order to understand cultural life. Archaeologists rely on artifacts and fossils to reconstruct the sociocultural life of peoples in earlier times and different places. Through these different methods, anthropologists all aim for the same thing: they want to understand the perspectives of the people who practice a particular culture, sometimes called an insider’s point of view. ### The Challenge of Representing Others The anthropological goal of representing an insider’s point of view is controversial. Is it truly possible to step outside your own identity to really understand a different perspective? How can a researcher from a particular culture possibly understand exactly how it feels to be a member of another culture? Even anthropologists who study their own cultures may find themselves researching people from different classes, ethnicities, or gender categories. Is it possible to accurately represent the perspectives of people whose lives are so different from your own? Is it ethical? Is it valuable? For decades, White European and American anthropologists conducted research and wrote ethnographies as if the challenge of representing cultures very different from their own was really no problem at all. Empowered by White privilege and ethnocentrism, many earlier anthropologists believed that long-term intensive fieldwork was enough to give them cross-cultural insight into the perspectives of the people they studied. Too frequently, those anthropologists reduced the complexity of the non-Western cultures they studied to just one point of view, as if the people in that society all interpreted their cultural rules the same way and never disagreed or changed the rules over time. In her book about Japanese culture, The Chrysanthemum and the Sword (1946), anthropologist Ruth Benedict describes Japanese people in terms of common personality traits, such as reverence for the emperor and a moral sense guided by shame. Critics have argued that her conclusions are skewed by her overreliance on very few informants, all of them Japanese people confined to internment camps during World War II. As we have explored in this chapter, every culture comprises multiple perspectives that often contradict one another, generating sociocultural conflict and change. Recognizing this situation, contemporary anthropologists often conduct research among several different subgroups and geographical locations, integrating insights from these various arenas into a comprehensive and dynamic view of cultural complexity. Then there is the question of deep-seated bias, often operating unconsciously among researchers and the people they study. Consider the situation above in which a White American anthropologist conducts research in an African country previously colonized by Europeans. European colonialism left behind a legacy of White privilege in postcolonial African countries. Earlier anthropologists did not often recognize how racialized power dynamics might shape their research and writing, distorting their representations of the peoples they studied. In the 1960s, anthropologists began to think more carefully about these issues, realizing that an insider’s point of view is never perfectly achievable. As human beings, our own perspectives are conditioned by our own enculturation, our own ways of seeing and thinking about the world around us. If an insider’s point of view is never really possible, should we give up on this aspirational goal of the discipline? In such a scenario, researchers would only study and write about people from the same sociocultural categories as themselves. So, for example, Americans would only research and write about other Americans. But are all Americans really members of the same sociocultural category? Could an upper-class Asian American from Manhattan research and write about a poor Black community in the Deep South? Could a Latino man write about a group of Latinx/Latina/Latino people consisting of all genders? American culture is not unique in its complex array of identities. In all cultures, people have multiple identities as members of multiple sociocultural categories. While you may be an insider within your culture in some respect, you may be an outsider by some other measure. The ethical question of who can represent who is riddled with difficulties. Moreover, resigning ourselves to studying “our own people,” whoever they might be, is tantamount to giving up on cross-cultural research and the insight, empathy, dialogue, and transformation that frequently result from it. Anthropological insights have been key to rethinking American notions of sexuality, family, and race, among so many other pressing issues. We need the skills of cross-cultural research now more than ever. While perfect representations of different communities and cultures may be impossible, many anthropologists now deploy innovative methods designed to address the problems of history and power at the heart of the discipline. The aim is not to achieve perfect ethnography but to work ethically and collaboratively to produce what contemporary cultural anthropologist Nancy Scheper-Hughes has termed “good enough ethnography.” ### Collaborative Methods of Representation Faced with the challenges of representation, many anthropologists practice methods of collaboration with the individuals and groups that they study. Collaborative ethnography has a very long history in cultural anthropology, traceable all the way back to early Euro-American ethnographies of Native Americans. Often, anthropologists began their research by employing a local person as a translator or field assistant, a role that usually evolved into something much more cooperative. Researching the Omaha peoples in the early 20th century, anthropologist Alice Cunningham Fletcher began working with a young Omaha man, Francis La Flesche. Through their collaboration, La Flesche became an ethnographer himself. While most anthropologists of the day merely acknowledged their local collaborators (if they did even that), La Flesche became a full coauthor of their joint ethnography, The Omaha Tribe (1911). Today, anthropologists collaborate with the people they study in a number of ways. Some involve local people as readers and editors of their work, sometimes including community responses in the published ethnography. Some conduct focus groups to generate local feedback on particular chapters. Some anthropologists hold community meetings or forums to talk about the major themes and implications of their work. And some, like Fletcher, collaborate with members of the local community as equal coauthors on books and articles. Such methods strengthen ethnography by ensuring accuracy, promoting multiple perspectives, and striving to make anthropological work more relevant to the communities being studied. Collaboration also draws attention to the personal side of ethnography. Instead of extracting ethnographic “facts” from the process of fieldwork, many contemporary anthropologists focus on describing particular people, insightful conversations, and cooperative practices encountered in their research. Through this kind of representation, culture is represented as a constellation of personal perspectives, each one shaped by the position of each person in that community. Anthropologists also now acknowledge that ethnography is shaped by the personal background and identity of the researcher as well as the motivations and intended audience of the research. Collaborative anthropologists frequently describe their research in the first person, openly acknowledging how their personal and cultural biases influence their research. Anthropologist Luke E. Lassiter takes a collaborative approach in his study of the song and dance of contemporary Kiowa communities of southern Oklahoma (1998). Lassiter describes how he became interested in Kiowa song as a boy through his involvement in the Order of the Arrow, an affiliate of the Boy Scouts. Moving beyond the superficial representations of Native American culture in Boy Scout teachings, Lassiter went on to attend powwows, where he met singers and learned more about Kiowa culture. He developed a close friendship with renowned Kiowa singer Billy Evans Horse, who taught Lassiter how to sing Kiowa songs and encouraged him to pursue his interest in Kiowa culture in graduate school. Instead of foregrounding his own description of Kiowa song and dance, Lassiter highlights the individual experiences and opinions of his local collaborators as they describe how songs are created, passed down, and interpreted in the community. Collaborative anthropology is not only more ethical and accurate; it is also more socially conscious and political. When anthropologists collaborate as equals, they often become socially involved and politically committed to the welfare of the communities they study. There are various terms for this, among them , , , and . When those communities face struggles over land, food security, medical care, or human rights abuses, many anthropologists support their interests in a number of ways. Anthropologists often speak out publicly, write sympathetic ethnographies, testify in court, participate in protests, and coordinate with organizations that can provide material aid. Anthropologist Stuart Kirsch was researching magic and sorcery in a Yonggom village in Papua New Guinea when he became concerned about pollution from local copper and gold mines nearby (2018). As the community he was studying mobilized to protect their environment, Kirsch became involved in their lawsuit against the Australian owners of the mine. He contributed to a social and environmental impact study and advised lawyers representing the affected communities. He spoke out to local media and scholarly publications, explaining the environmental problems caused by pollution from the mine. ### Working across Cultures toward Common Goals Stepping back for a moment, consider the problems facing us as humans on our shared planet. Climate change threatens the survival of humanity and the biodiversity of plants and animals. Forms of deeply entrenched inequality fuel racial, ethnic, and class conflicts within and between nations. These are global problems, transnational problems, cross-cultural problems. Human beings need to find a way to communicate and cooperate across the sociocultural boundaries that divide us, always recognizing the power dynamics involved in that process. How can we do this? Anthropology teaches us that we may never understand exactly how it feels to be a member of a different culture or group within our own culture. But if we want to work together with people of different sociocultural backgrounds to solve these pressing global issues, we have to try. Long-term fieldwork and cross-cultural collaboration are not perfect solutions to the challenges of cross-cultural understanding, but these methods give us a place to begin. And anthropological methods and insights can be transformative, making possible the kinds of empathy and dialogue necessary to solve our global problems. The goal of this anthropology textbook is to guide you in this process of transformation as you learn about the cultural lives of the various peoples with whom you share this planet. ### Summary Anthropology is an incredibly broad discipline, covering the entire scope of human experience, but its enormity is controlled by a common narrative and set of three central commitments. The common narrative states that human beings have developed flexible biological and social features that have worked together in a wide variety of environmental and historical conditions to produce a diversity of cultures. The three central commitments are exploring sociocultural diversity, examining how societies hold together, and studying the interdependence of humans and nature. Anthropologists have developed four main approaches to pursuing anthropology’s common narrative, comprising the discipline’s four fields: biological anthropology, archaeology, cultural anthropology, and linguistic anthropology. Each of these fields generates a particular type of knowledge about the human experience that can be integrated with knowledge from the other three fields into a deeper, richer understanding of humanity’s central challenges, such as racial injustice and climate change. Getting at that deeper understanding, anthropologists learn to recognize their own biases as forms of ethnocentrism such as primitivism and orientalism. Rather than categorizing societies according to levels of sophistication (as European scholars did in the 19th century), contemporary anthropologists use holistic techniques of examination and analysis, seeking to understand how the various elements within a culture fit together and how these elements can contradict one another, provoking change. Effective holistic analysis requires a commitment to the method of cultural relativism, which requires a researcher to set aside their own personal values in order to appreciate another culture on its own terms. An important contribution to a rich appreciation of another culture is the input and participation of cultural insiders. The ethical challenges of understanding and representing another culture have led anthropologists to develop collaborative ways of working with cultural insiders, aimed at addressing the power asymmetries of fieldwork and ethnography. ### Critical Thinking Questions ### Suggested Readings Engelke, Matthew. 2018. How to Think Like an Anthropologist. Princeton: Princeton University Press. Hastrup, Kirsten, ed. 2014. Anthropology and Nature. Routledge Studies in Anthropology 14. New York: Routledge. Otto, Ton, and Nils Bubandt, eds. 2010. Experiments in Holism: Theory and Practice in Contemporary Anthropology. Malden, MA: Wiley-Blackwell. ### References Ahmad, Attiya. 2017. Everyday Conversions: Islam, Domestic Work, and South Asian Migrant Women in Kuwait. Durham, NC: Duke University Press. Ball, Christopher. 2018. Exchanging Words: Language, Ritual, and Relationality in Brazil’s Xingu Indigenous Park. Albuquerque: University of New Mexico Press. Bayly, Susan. 1999. Caste, Society, and Politics in India from the Eighteenth Century to the Modern Age. The New Cambridge History of India, vol. 4, no. 3. Cambridge: Cambridge University Press. Bielo, James S. 2018. Ark Encounter: The Making of a Creationist Theme Park. New York: New York University Press. Boserup, Esther. (1970) 2007. Woman’s Role in Economic Development. London: Earthscan. Carr, E. Summerson. 2011. Scripting Addiction: The Politics of Therapeutic Talk and American Sobriety. Princeton, NJ: Princeton University Press. Dillehay, Tom D., ed. 2017. Where the Land Meets the Sea: Fourteen Millennia of Human History at Huaca Prieta, Peru. Austin: University of Texas Press. Edwards, David B. 2017. Caravan of Martyrs: Sacrifice and Suicide Bombing in Afghanistan. Oakland: University of California Press. Fredericks, Rosalind. 2018. Garbage Citizenship: Vital Infrastructures of Labor in Dakar, Senegal. Durham, NC: Duke University Press. Fuentes, Agustín. 2012. Race, Monogamy, and Other Lies They Told You: Busting Myths about Human Nature. Berkeley: University of California Press. Goody, Jack. 1976. Production and Reproduction: A Comparative Study of the Domestic Domain. Cambridge: Cambridge University Press. Haas, Randall, James Watson, Tammy Buonasera, John Southon, Jennifer C. Chen, Sarah Noe, Kevin Smith, Carlos Viviano Llave, Jelmer Eerkens, and Glendon Parker. 2020. “Female Hunters of the Early Americas.” Science Advances 6 (45): eabd0310. https://doi.org/10.1126/sciadv.abd0310. Halvaksz, Jamon. 2006. “Drug Bodies: Relations with Substance in the Wau Bulolo Valley.” Oceania 76 (3): 235–244. Heatherington, Tracey. 2010. Wild Sardinia: Indigeneity and the Global Dreamtimes of Environmentalism. Seattle: University of Washington Press. Isbell, Lynne A. 2009. The Fruit, the Tree, and the Serpent: Why We See So Well. Cambridge, MA: Harvard University Press. Jablonski, Nina G. 2006. Skin: A Natural History. Berkeley: University of California Press. Keim, Curtis, and Carolyn Somerville. 2018. Mistaking Africa: Curiosities and Inventions of the American Mind. 4th ed. New York: Routledge. Kirsch, Stuart. 2018. Engaged Anthropology: Politics beyond the Text. Oakland: University of California Press. Lassiter, Luke E. 1998. The Power of Kiowa Song: A Collaborative Ethnography. Tucson: University of Arizona Press. Lassiter, Luke E. 2005. “Collaborative Ethnography and Public Anthropology.” Current Anthropology 46 (1): 83–106. Malinowski, Bronislaw. 1922. Argonauts of the Western Pacific: An Account of Native Enterprise and Adventure in the Archipelagoes of Melanesian New Guinea. London: Routledge. Millar, Kathleen M. 2018. Reclaiming the Discarded: Life and Labor on Rio’s Garbage Dump. Durham, NC: Duke University Press. Miller, Daniel. 2019. “Smartphones: The Cultural, Individual and Technical Processes That Make Them Smart.” The Conversation. January 8, 2019. https://theconversation.com/smartphones-the-cultural-individual-and-technical-processes-that-make-them-smart-106560. Mintz, Sidney W. 1985. Sweetness and Power: The Place of Sugar in Modern History. New York: Viking. Mohr, Sebastian. 2018. Being a Sperm Donor: Masculinity, Sexuality, and Biosociality in Denmark. New York: Berghahn Books. Morgan, Marcyliena. 2009. The Real Hiphop: Battling for Knowledge, Power, and Respect in the LA Underground. Durham, NC: Duke University Press. Nittle, Nadra Kareem. 2021. “Common Arab Stereotypes in TV and Film.” ThoughtCo. March 18, 2021. https://www.thoughtco.com/tv-film-stereotypes-arabs-middle-easterners-2834648. Orser, Charles E., Jr. 2007. The Archaeology of Race and Racialization in Historic America. Gainesville: University Press of Florida. Peregrine, Peter Neal. 2018. “Boas, Franz (1858–1942).” In The International Encyclopedia of Anthropology, edited by Hilary Callan. Wiley Online Library. https://doi.org/10.1002/9781118924396.wbiea1299. Ralph, Laurence. 2014. Renegade Dreams: Living through Injury in Gangland Chicago. Chicago: University of Chicago Press. Said, Edward. 1979. Orientalism. New York: Vintage Books. Schaik, Carel van. 2004. Among Orangutans: Red Apes and the Rise of Human Culture. Cambridge, MA: Belknap Press of Harvard University Press. Singleton, Theresa A, ed. (1985) 2016. The Archaeology of Slavery and Plantation Life. New York: Routledge. Stanley, Henry Morton. 1878. Through the Dark Continent; or, The Sources of the Nile around the Great Lakes of Equatorial Africa and down the Livingstone River to the Atlantic Ocean. London. Torres, Jada Benn, and Gabriel A. Torres Colón. 2021. Genetic Ancestry: Our Stories, Our Pasts. New York: Routledge. Tourigny, Eric. 2020. “Do All Dogs Go to Heaven? Tracking Human-Animal Relationships through the Archaeological Survey of Pet Cemeteries.” Antiquity 94 (378): 1614–1629. https://doi.org/10.15184/aqy.2020.191.
# Methods: Cultural and Archaeological ## Introduction Fieldwork is one of the most important practices of anthropology. While all of the subfields of anthropology conduct fieldwork in some form to gather information, each subfield may use different methods of conducting research. The concept of working in “the field” was traditionally based on the practice of traveling to distant regions to study other cultures within their native environmental contexts. In recent decades, “the field” has broadened to include diverse settings such as one’s hometown (as in urban anthropology), the Internet (visual or virtual anthropology), or collections in university archives and museums (ethnohistory or museum anthropology).
# Methods: Cultural and Archaeological ## Archaeological Research Methods ### Learning Outcomes By the end of this section, you will be able to: 1. Describe archaeological techniques for uncovering artifacts. 2. Explain the importance of context in making sense of artifacts and describe how researchers record content while working in the field. 3. Describe the law of superposition as used in the field of archaeology. 4. Describe the different types of relative dating methods used by archaeologists. 5. Identify and briefly define four absolute or chronometric dating methods. Many people have an inherent fascination with the human past. Perhaps this fascination stems from the fact that people recognize themselves in the objects left behind by those who have lived before. Relics of past civilizations, in the form of human-made cultural artifacts, temples, and burial remains, are the means by which we can begin to understand the thoughts and worldviews of ancient peoples. In the quest to understand these ancient societies, human curiosity has sometimes led to fantastical myths about races of giant humans, dragons, and even extraterrestrial beings. In the realm of archaeology, less speculative methods are used to study the human past. Scientific approaches and techniques are the foundation of archaeology today. ### Archaeological Techniques In archaeology, the first step in conducting field research is to do a survey of an area that has the potential to reveal surface artifacts or cultural debris. Surveys can be done by simply walking across a field, or they may involve using various technologies, such as drones or Google Earth, to search for unusual topography and potential structures that would be difficult to see from the ground. Cultural artifacts that are found may become the basis for an archaeological excavation of the site. A random sampling of excavation units or test pits can determine a site’s potential based on the quantity of cultural materials found. GPS coordinates are often collected for each piece of cultural debris, along with notes on specific plants and animal found at the site, which can be indicators of potential natural resources. Features such as trails, roads, and house pits are documented and included in a full set of field notes. Government agencies have different protocols about what constitutes an archaeological site; the standard in many areas is six cultural objects found in close proximity to one another. When preparing a site for excavation, archaeologists will divide the entire site into square sections using a grid system, which involves roping off measured squares over the surface of the site. This grid system enables archaeologists to document and map all artifacts and features as they are found in situ (in the original location). All objects and features uncovered are assigned catalog or accession numbers, which are written on labels and attached to the artifacts. These labels are especially important if artifacts are removed from the site. Excavation is a slow process. Archaeologists work with trowels and even toothbrushes to carefully remove earth from around fragile bone and other artifacts. Soil samples may be collected to conduct pollen studies. Ecofacts—objects of natural origins, such as seeds, shells, or animal bones—found at a site may be examined by other specialists, such as zooarchaeologists, who study animal remains, or archaeobotanists, who specialize in the analysis of floral (plant) remains with an interest in the historical relationships between plants and people over time. Every cultural and natural object and feature is fully documented in the field notes, with its exact placement and coordinates recorded on a map using the grid system as a guide. These coordinates represent an object’s primary context. If uncovered objects are moved before documentation takes place, the archaeologist will lose the archaeological context of that object and its associated data. Archaeological context is the key foundation of archaeological principles and practice. In order to understand the significance and even age of artifacts, features, and ecofacts, one needs to know their context and association with other objects as they were found in situ. Objects that have been removed from their primary context are said to be in a secondary context. Careful and proper documentation is vitally important. This information becomes part of the archaeological record and guides and contributes to future research and analysis. ### Archaeological Dating Methods Establishing the age of cultural objects is an important element of archaeological research. Determining the age of both a site and the artifacts found within is key to understanding how human cultures developed and changed over time. Other areas of science, such as paleontology and geology, also use dating techniques to understand animal and plant species in the ancient past and how the earth and animal species evolved over time. ### Relative Dating The earliest dating methods utilized the principles of relative dating, developed in geology. Observing exposed cliffsides in canyons, geologists noted layers of different types of stone that they called strata (stratum in the singular). They hypothesized that the strata at the bottom were older than the strata higher up; this became known as the law of superposition. According to the law of superposition, not just geological layers but also the objects found within them can be assigned relative ages based on the assumption that objects in deeper layers are older than objects in layers above. The application of the law of superposition to archaeological fieldwork is sometimes called stratigraphic superposition. This method assumes that any cultural or natural artifact that is found within a stratum, or that cuts across two or more strata in a cross-cutting relationship, is younger than the stratum itself, as each layer would have taken a long time to form and, unless disturbed, would have remained stable for a very long time. Examples of forces that might cause disturbances in strata include natural forces such as volcanos or floods and the intervention of humans, animals, or plants. The law of superposition was first proposed in 1669 by the Danish scientist Nicolas Steno. Some of the first applications of this law by scholars provided ages for megafauna (large animals, most commonly mammals) and dinosaur bones based on their positions in the earth. It was determined that the mammalian megafauna and the dinosaur bones had been deposited tens of thousands of years apart, with the dinosaur remains being much older. These first indications of the true age of fossil remains suggested a revolutionary new understanding of the scale of geological time. It was eventually determined that if a specific set and sequence of strata is noted in several sites and over a large enough area, it can be assumed that the ages will be the same for the same strata at different locations in the area. This insight enabled geologists and archaeologists to use the structures of soils and rocks to date phenomena noted throughout a region based on their relative positions. Archaeologists call this method , and they look for stratified layers of artifacts to determine human cultural contexts. Stratigraphic layers found below cultural layers provide a basis for determining age, with layers above assumed to be more recent than those below. Another method of dating utilized by archaeologists relies on typological sequences. This method compares created objects to other objects of similar appearance with the goal of determining how they are related. This method is employed by many subdisciplines of archaeology to understand the relationships between common objects. For example, typological sequencing is often conducted on spearpoints created by Indigenous peoples by comparing the types of points found at different locations and analyzing how they changed over time based on their relative positions in an archaeological site. Another form of typological sequencing involves the process of seriation. Seriation is a relative dating method in which artifacts are placed in chronological order once they are determined to be of the same culture. English Egyptologist, Flinders Petrie introduced seriation in the 19th century. He developed the method to date burials he was uncovering that contained no evidence of their dates and could not be sequenced through stratigraphy. To address the problem, he developed a system of dating layers based on pottery (see Figure 2.4). Typological sequences of pottery, stone tools, and other objects that survive in archaeological sites are not only used to provide dating estimates. They can also reveal much about changes in culture, social structure, and worldviews over time. For example, there are significant changes in stratigraphy during the agricultural age, or Neolithic period, at around 12,000 BCE. These changes include the appearance of tended soils, pollens that indicate the cultivation of specific plants, evidence of more sedentary living patterns, and the increased use of pottery as the storage of food and grain became increasingly important. Archaeological evidence also shows a growing population and the development of a more complex cultural and economic system, which involved ownership of cattle and land and the beginning of trade. Trade activities can be determined when pottery types associated with one site appear in other nearby or distant locations. Recognizing the connections between objects used in trade can shed light on possible economic and political interrelationships between neighboring communities and settlements. ### Chronometric Dating Methods Chronometric dating methods, also known as absolute dating methods, are methods of dating that rely on chemical or physical analysis of the properties of archaeological objects. Using chronometric methods, archaeologists can date objects to a range that is more precise than can be achieved via relative dating methods. Radiocarbon dating, which uses the radioactive isotope carbon-14 (14C), is the most common method used to date organic materials. Once a living organism dies, the carbon within it begins to decay at a known rate. The amount of the remaining residual carbon can be measured to determine, within a margin of error of 50 years, when the organism died. The method is only valid for samples of organic tissue between 300 and 50,000 years old. To ensure accuracy, objects collected for testing are promptly sealed in nonporous containers so that no atmospheric organic substances, such as dust, pollen, or bacteria, can impact the results. Dating systems that measure the atomic decay of uranium or the decay of potassium into argon are used to date nonorganic materials such as rocks. The rates of decay of radioactive materials are known and can be measured. The radioactive decay clock begins when the elements are first created, and this decay can be measured to determine when the objects were created and/or used in the past. Volcanic materials are particularly useful for dating sites because volcanoes deposit lava and ash over wide areas, and all the material from an eruption will have a similar chemical signature. Once the ash is dated, cultural materials can also be dated based on their position relative to the ash deposit. The technique of dendrochronology relies on measuring tree rings to determine the age of ancient structures or dwellings that are made of wood. Tree rings develop annually and vary in width depending on the quantity of nutrients and water available in a specific year. Cross dating is accomplished by matching patterns of wide and narrow rings between core samples taken from similar trees in different locations. This information can then be applied to date archaeological remains that contain wood, such as posts and beams. Dendrochronology has been used at the Pueblo Bonita archaeological site in Chaco Canyon, New Mexico, to help date house structures that were occupied by the Pueblo people between 800 and 1150 CE. The Laboratory of Tree-Ring Research, based in Tucson, is the world’s oldest dendrochronology lab. Go on a tree-ring expedition! The most effective approach for dating archaeological objects is to apply a variety of dating techniques, which allows the archaeologist to triangulate or correlate data. Correlating multiple methods of dating provides strong evidence for the specific time period of an archaeological site.
# Methods: Cultural and Archaeological ## Conservation and Naturalism ### Learning Outcomes By the end of this section, you will be able to: 1. Describe conservation efforts undertaken in the United States in the 19th century. 2. Define salvage anthropology and describe its origins and methods. 3. Provide an example of an anthropologist who used their research to help the people they were studying. 4. Explain why museums can be said to have created exhibits reflecting limited interpretations and describe efforts to correct this limitation. ### Early Efforts The conservation movement began in the 19th century as people in Europe and America began to realize that human settlement and the exploitation of the world’s natural resources had led to the destruction or endangerment of numerous animals, plants, and significant environments. Efforts began in the 1860s to understand and protect the remaining natural landscapes and habitats. These efforts were partly motivated by concern for wildlife and natural areas. However, also significant were the concerns of sporting organizations and recreationists. The primary aim of early conservation efforts was to preserve significant natural ecosystems for parks or wilderness areas so that sportspeople and outdoor enthusiasts would have places to hunt, fish, and explore. Many areas preserved by these early efforts are still protected today, such as Yellowstone and Yosemite National Parks in the United States. An element of this early period of conservation was the effort to collect specimens for display in natural history museums. This collection effort was part of a movement known as naturalism, which seeks to understand the world and the laws that govern it by direct observation of nature. The late 19th and early 20th centuries saw a marked growth in naturalist collections worldwide as many cities and nations sought to establish and fill their own natural history museums. These collections have been particularly useful to zooarchaeologists and archaeobotanists, who use specimen collections of mammals, birds, fish, and plants to identify natural objects and animal remains found at human burial sites. Many archaeology labs have collections of animal skeletons for comparative anatomy, analysis, and identification (see Figure 2.5). In addition to animal specimens, Native American baskets and other Indigenous art objects were collected and placed in natural history museums. When visiting the Auckland Museum in Auckland, New Zealand, visitors today encounter two large totem poles in the foyer. Northwest Coast totem poles are common in most older museums throughout the world. These totem poles were gathered from America’s Northwest Coast in the late 19th and early 20th centuries as part of the worldwide conservation and naturalism movement. Most museums sought to purchase such artifacts, but in some cases, artifacts were stolen when Indigenous owners were unwilling to sell them. Many natural history museums also established dioramas depicting both Indigenous peoples and animals in their “natural” world. The practice of installing dioramas of Indigenous people is now heavily criticized because of the implication that Indigenous peoples are akin to animals and plants. Many museums have stopped this practice and have even dropped the phrase natural history from their names. However, the Smithsonian Institution’s National Museum of Natural History in Washington, DC, and the American Museum of Natural History in New York both maintain the designation and still display dioramas of Indigenous peoples. ### Salvage Anthropology Connected to the collecting of Indigenous artifacts is a practice known as salvage anthropology. Salvage anthropology was an effort to collect the material culture of Indigenous peoples in the United States and other parts of the world who were believed to be going extinct in the later 19th century. During this period, many anthropologists dedicated themselves to collecting material objects, stories, language lists, and ethnographies from tribal peoples worldwide. Many collections were made through legitimate means, such as purchasing objects or sitting down with collaborators (called informants in older anthropological vernacular) to record traditional stories, but some collecting involved the theft of tribal cultural items or purchases from intermediary traders. Many of these anthropologists were hired by the Bureau of American Ethnology (BAE), a division of the Smithsonian Institution, and spent considerable time living with Native peoples on the reservations that were by then home to most Native Americans. Language was a special research focus for linguists and anthropologists, as many Native languages were rapidly going extinct. Through analysis of language, an anthropologist can understand the meaning of words and their context as well as gain a sense of a culture’s philosophy and worldviews. Anthropologists were not paid well to do this work for the BAE. Some began supplementing their income by buying cultural objects at a low cost from the people they studied and selling those objects at a much higher rate to museums. This practice is now acknowledged as unethical and exploitative. The anthropological research of this period has also been criticized for focusing solely on cultural knowledge while ignoring the hardships faced by the culture. For example, few anthropologists chose to help their subjects address the circumstances of living in poverty on the reservations. Leonard J. Frachtenberg was an anthropologist working during the salvage anthropology period who did take action to help the people he was studying. Around the turn of the 20th century, Frachtenberg was conducting research to collect the languages of the people living on the Siletz Reservation, in Lincoln County, on Oregon’s coast. He worked extensively with collaborators from the Coos, Coquille, Lower Umpqua, and Alsea tribes—some of whom were living at the Siletz Reservation and some who had returned to their native lands—and published a series of oral histories based on his research. He also helped the tribes locate lost unratified treaties from the 1850s and use those treaties to successfully sue the federal government. In the treaties, the government had promised to pay the Indigenous peoples of Oregon’s coast for their ancestral land if they peacefully relocated to the Siletz Reservation. The people upheld their part of the bargain, but they never received any payment. Frachtenberg helped a Coquille man named George Wasson travel to Washington, DC, and locate copies of the treaties in the National Archives. In 1908, the tribes began the process of successfully suing the federal government for payment for their lands. This process took some 40 years to complete for many tribes, and not all tribes have been fairly paid to this day. ### Museum Collections Most of the materials collected by anthropologists during the period of salvage anthropology ended up in museums and university archives. Many natural history museums now display large dioramas featuring the material objects of numerous tribes. Museum research libraries house extensive collections of manuscripts and ethnographies. Archaeologists have contributed to these collections as well; many museums contain large collections of human remains. Indigenous peoples have criticized these collections, especially the gathering of human remains, which is seen as sacrilegious. Today, there are millions of sets of human remains (some full skeletons, but most single bones) in museum repositories that have never been studied and perhaps never will be. Anthropologists spent so much of their time in the early period collecting that they had little time to study or analyze what they found. Many collections were put in storage after the anthropologists who had gathered them moved on to a new project or passed away. There are currently millions of material artifacts and ethnographic manuscripts that have never been fully studied. These archived materials offer research opportunities for anthropologists as well as for Indigenous peoples, who are making use of these collections to help recover parts of their cultures that were lost due to the assimilation policies of the past 200 years. One person who has taken advantage of these archives is linguistic anthropologist Henry Zenk. Zenk has spent years studying the languages and cultures of the tribes of western Oregon, specifically the Chinook, Kalapuya, and Molalla tribes. He conducted research with the Grand Ronde tribe in the 1970s and 1980s and became a proficient speaker of Chinuk Wawa, a trade language spoken by tribes from southern Alaska to northern California and as far east as Montana. He has taught the language at the Grand Ronde Reservation for nearly 30 years. He is also one of the experts on the Kalapuya languages, spoken by the Kalapuya tribes of the Willamette and Umpqua Valleys, and in 2013, he began a project to translate the Melville Jacobs Kalapuya notebooks. Melville Jacobs was an anthropologist from the University of Washington who studied the languages of the Northwest Coast from 1928 until his death in 1971. He filled more than 100 field notebooks with information on the languages of the peoples of western Oregon, with a special focus on Kalapuya. Jacobs published a book of Kalapuya oral histories in 1945, . He also worked with Kalapuya speaker John Hudson to translate numerous texts prepared by earlier anthropologists Leonard Frachtenberg and Albert Gatschet. Jacobs and Hudson were able to translate several of these previously gathered texts, but many remained untranslated when Hudson died in 1953. Zenk, along with colleague Jedd Schrock, spent many years first learning Kalapuya and then translating a set of the Jacobs notebooks that recorded the knowledge and history of a Kalapuya man named Louis Kenoyer. In 2017, Zenk and Schrock published My Life, by Louis Kenoyer: Reminiscences of a Grand Ronde Reservation Childhood. Zenk and Schrock’s work is a fine example of the research possibilities offered by the existing work of previous anthropologists. Zenk worked closely with the Grand Ronde tribe on this project and endeavored to make sure that the translation of Kenoyer’s story would benefit the people of the tribe to help them to better understand their own history. His research and work with members of the Grand Ronde tribe spanned 50 years, beginning with his PhD project, which involved extensive work with Grand Ronde members, who at the time were not a federally recognized tribe. In the 1990s, Zenk began working with the tribe to teach Chinuk Wawa to tribal members. The tribe today has an extensive language immersion project to teach the language to young people. Zenk has been a consistent influence, serving as advisor, teacher, master-apprentice instructor, and researcher. Zenk’s work has helped the tribe recover parts of its culture and history that had been lost for many decades. ### Interpretation and Voice There is increasing acknowledgement of the role of interpretation in the study of the human past. Although ideally grounded in well-conducted research and the best evidence available at the time, all conclusions about what might have been are based on the interpretations proposed by the authors of history. The backgrounds and viewpoints of those conducting research and publicizing findings play a significant role in the conclusions they reach and share with other scholars. Interpretation and perspective are affected by many factors, including racial category, nationality, religious beliefs, social status, political affiliation, ambitions, and education. For many years, anthropological studies were almost always conducted by White, male scholars who grew up in the Northern Hemisphere and were educated in the same system. These common backgrounds represent a significant interpretive bias. After being accessioned into museums, many collections of cultural artifacts have not been altered in more than 100 years. When these material objects were initially placed on display, choices about their arrangement and the written descriptions that accompanied them were made by museum curators. Most of these curators did not reach out to the originators of the artifacts or their descendants for input, and many exhibits do not accurately depict or describe the objects on display. Museum exhibits have been found to contain inaccurate information about objects’ material composition, makers, tribal cultures, collection sites, and proper use. Many other display objects are lacking this information altogether. Several museums are now seeking the help of Native people to better understand and more accurately tell the story of their collections. These Native perspectives are correcting misconceptions about the meaning and context of cultural artifacts and providing correct information about basic things such as the materials and processes used in the objects’ production. Native input is also guiding museums in making choices about how objects are arranged and displayed. This input has been invaluable in helping museums more accurately tell the stories and display the context of the peoples who originally created the objects on display.
# Methods: Cultural and Archaeological ## Ethnography and Ethnology ### Learning Outcomes By the end of this chapter, you will be able to: 1. Identify early anthropological practices pertaining to ethnography. 2. Define ethnology and provide examples of how it is used in anthropology. 3. Describe efforts to achieve multiple perspectives in anthropological research. 4. Define feminist anthropology and describe its aims. ### The Development of Ethnography and Ethnology As discussed in What is Anthropology? ethnography is a method used by cultural anthropologists to create a description of a culture or society. Ethnographers gather and utilize information from many sources, such as fieldwork, museum collections, government records, and archaeological data. In the 19th century, a form of ethnography developed that was called armchair anthropology, in which theories about human societies and human behaviors were proposed solely based on secondhand information. Lewis Henry Morgan is a well-known practitioner of this type of research. The content of his most famous publication, (1851), was gathered primarily from other books he read. Morgan did meet with Native peoples at various times in his career, but he did not conduct ethnographic research among the Iroquois before writing League of the Ho-dé-no-sau-nee, or Iroquois. In the later 19th century, numerous anthropologists and other scholars undertook research projects with hundreds of tribes throughout the Americas, many of them by then living solely on federal reservations. Many of these researchers were influenced by Columbia University professor Franz Boas, a German scientist who was originally trained as a physicist but became most famous as an anthropologist. Boas insisted that scholars obtain ethnographical information directly from the peoples they aimed to write about, rather than collecting information from other published sources. Boas quickly established himself as a leader in the field of anthropology and eventually took an associate role at the federal Bureau of American Ethnology. Boas advocated for and published in all four fields of anthropology and asked many key questions in his scholarship. In his 1907 essay “Anthropology,” Boas identified two basic questions for anthropologists: “Why are the tribes and nations of the world different, and how have the present differences developed?” (Boas [1974] 1982, 269). Boas was responsible for hiring scholars and sending them out into the field to collect information about various Indigenous peoples. His standards of field research became the foundation of the contemporary science of anthropology. One area of interest for early anthropologists was the similarities and differences between various Indigenous societies. This interest in comparison led to a branch of anthropology called ethnology, which is a cross-cultural comparison of different groups. In early anthropology, ethnology’s aim was to understand how various Indigenous societies were related to one another. This included the relations among language dialects, dress, and appearance and to what degree and in what direction various tribes had migrated from one location to another. Early anthropologists explored these questions with the hope of tracking changes in tribal cultures. Another leading concern was how Native peoples initially got to the Americas. Anthropologists have used the practices of ethnology to establish relationships and shared cultural elements that help illuminate migration patterns of peoples from the “old” to the “new” world. Ethnology is still a common practice in linguistics, archaeology, and biological anthropology. Some additional uses of ethnology are fused with archaeological methods and analysis. Ethnoarchaeology is a form of archaeology in which, following methods largely created by American archaeologist Lewis Binford, archaeologists access ethnographic information about recent or existing human cultures to draw conclusions about human cultures in the archaeological past. In Binford’s 1978 study , he draws comparisons between the ways in which contemporary Indigenous peoples disposed of animal remains and the evidence observed in Nunamiut refuse sites. These comparisons inform a model that is used to understand more about how Indigenous peoples’ ancestors may have disposed of remains in the past. Such models are not perfect, but many Indigenous cultures have maintained aspects of their culture to the present day. ### Perspective and Interpretation in Ethnography Ethnography is still commonly used by cultural anthropologists. Practitioners today consult multiple informants during their research in order to gather a variety of perspectives on a culture or society. No one person has a full or authoritative view of their own culture; multiple viewpoints are essential to a full description. Many early anthropological studies only invited male perspectives, introducing a male bias into the resulting ethnographies. Now, anthropologists deliberately seek varied perspectives, consulting people of different genders and ages and who occupy different roles. Anthropologists can introduce significant bias into an ethnography. The most challenging aspect of fieldwork in cultural anthropology is to observe and study another culture without bias. Having an ethnocentric or etic perspective means someone is judging a culture according to the standards of their own culture and belief system. To observe a culture from the perspective of the people being researched is to have an emic perspective. For anthropologists to be effective researchers, they must be able to observe and gather data from unbiased and emic perspectives. In addition, an anthropologist’s interpretation of the information gathered can significantly alter their research findings. Earlier anthropologists were primarily male and White, so their findings were based on interpretations made through these lenses. Feminist anthropology attempts to address this male bias. Feminist anthropology is recognized as having begun as early as the 1850s, with attempts made (by male anthropologist) to include more information on women in their ethnographic research. In the 1920s, female anthropologists such as Zora Neale Hurston and Ruth Benedict began publishing in the field, but not until the 1928 publication of Margaret Mead’s did a female anthropologist gain prominence. Women’s contributions and perspectives became much more pronounced in the later parts of the 20th century. Feminist anthropologists seek not only to claim a role for themselves in the field equal to that offered to men but also to expand the focal points of anthropological inquiry to include areas of life such as family, marriage, and child-rearing, as well as the economic and social roles played by women. The dominance of male anthropologists had biased analysis of human societies toward male-dominated roles and activities. Many early archaeological research, for example, assigned no role to women in early societies or assumed that women’s roles were limited to maintaining households and raising children. Evidence of women’s subsistence and economic activities was either not looked for or ignored. It was also assumed that women in early societies had subservient roles to men, when in fact most early societies have now been found to be very egalitarian, with equal status accorded to women and men. Feminist anthropology has both expanded research to include women’s roles and aimed to understand the gender roles in other societies on their own terms, rather than according to the gender roles of the researcher’s own society. Other perspectives emerged in anthropology in the 1970s as more members of minority groups began entering the field. One category of minority voices that has been a significant asset to anthropology is that of people with Indigenous ancestors. Practitioners with this type of background are part of a subfield called Indigenous anthropology. Indigenous anthropology is discussed in detail in Indigenous Anthropology.
# Methods: Cultural and Archaeological ## Participant Observation and Interviewing ### Learning Outcomes By the end of this section, you will be able to: 1. Define participant observation and identify best practices associated with it. 2. Describe what makes a good informant for anthropological research. 3. Describe best practices for conducting an interview from an unbiased and emic perspective. 4. Explain the concept of ownership of cultural information. 5. Identify the rights of study informants. 6. List practices required by institutional review boards before research can begin. 7. Describe the aim of long-term research projects in anthropology. ### Participant Observation Working in the field often places anthropologists in settings very different from what they are familiar with. Upon first arriving at an unfamiliar field location, it is common for anthropologists to feel out of place and uncomfortable as they adjust to a new culture and environment. Many anthropologists keep a daily log of their feeling and impressions in their new environment. Researchers studying other cultures practice a method called participant observation, which entails directly participating in the activities and events of a host culture and keeping records of observations about these activities. Researchers may create various types of records of their interactions as participants and their observations about the host culture and environment. These might take the form of field notebooks, computer files, digital recordings, photographs, or film. Researchers working in the field may also collect objects that will remind them of the culture they are studying, often memorabilia such as maps, tourism brochures, books, or crafts made by the people they are observing. Some researchers regularly record impressions of activities while they are occurring so that they do not forget to make note of important aspects of the culture. But many researchers will wait to take photos, draw images, or write in their notebooks until after an activity is over so that they do not disturb the culture through their efforts at documentation. In either case, it is important that researchers be respectful and responsible and always ask for permission from subjects before taking photos or recordings. Many researchers will have gathered signed permission from their subjects before beginning their research and will work with a documented plan that has been approved by their institution before going into the field. ### Interviewing Informants An important source of information about a culture is interviews with various people who grew up in that culture. Interviews can be uncomfortable for people, and it is important that researchers do all they can to help subjects feel at ease. Researchers will normally conduct an interview in a familiar space for the informant, such as the informant’s home. They will help the subject ease into the interview by participating in introductory and hosting protocols followed in that culture when a visitor comes to someone’s home. The researcher will start off the interview with the exchange of pleasant comments and will introduce themselves by explaining who they are, where they come from, and why they are doing this research. Then the interview may commence. Interviews can be short or long, and there may be follow-up meetings and further interviews based on how knowledgeable the informant is. Many informants are chosen because they are deeply conscious of multiple aspects of their culture. This type of insider information is vitally important to an anthropological research project. In addition to interview questions, survey questions may also be asked during these meetings. The use of recording equipment, for both audio and video recordings, is common during interviews. However, such equipment may be considered intrusive by some, and their use is always at the discretion of the informant. Express permissions must always be obtained both to create a recording and to use a recording in future projects. ### Ethical Considerations Contemporary sociocultural researchers and anthropologists must follow protocols established by an institutional review board (IRB) as well as any research protocols specific to the culture being researched. For social science research, IRBs are committees housed within a university that must review and approve research plans before any research begins. There may also be a parallel review process within the host culture. The proposed research is normally fully planned out before the review process can begin, with specific information about the type of research that will be conducted, including examples of questions to be asked, potential risk factors to subjects, plans for emotional support for subjects, means of protecting the identity of subjects, language used to fully disclose the intent of the project to subjects, and the final plan for archiving the research data. Many Indigenous nations have their own research protocols, and foreign countries will have their own research protocols and processes for securing permission to conduct research as well. Researchers conducting sociocultural, medical, or clinical studies must gain written consent for all interviews from their informants, and they must be transparent as to why they are conducting research and how it will be used in the future. There are normally various levels of protocols pertaining to research, based on the potential to cause stress or harm to the subjects. At the highest level, full disclosure and signed permission as well as complete anonymity of the subjects involved in the project are required. A research plan should also specify whether recordings, notes, and data will be archived for future use or destroyed at the end of the project. Content gathered from research may make its way into articles or books or become part of a vast body of anonymous data available to other researchers. These possibilities should be discussed with collaborators. Collaborators are usually anonymous unless they choose to allow their names to be used. Many researchers now assign to their subject culture significant rights to review reports and edit and correct erroneous information and interpretations as well as ownership rights of the final product and the research data. Alternately, researchers may destroy research data once the project is over so that it cannot be used in ways other than what was originally intended. Long-term research projects are becoming the norm for many professional researchers, who establish trusting relationships with collaborators over the length of their careers. During the early years of anthropology, it was almost unheard of for researchers to establish long-term relationships with the subjects of their research, but many scholars began to view short-term relationships as exploitative. Long-term relationships involve a regular return to the subject culture, on an annual or semiannual basis, to follow up on projects and programs. Researchers often include their subjects in the planning and administration of their projects and will at times seek a research objective based on the needs of their subjects. This type of research is more open-ended and often has an applied focus, seeking to solve problems and issues identified as significant by the collaborating culture. Those who engage in this type of research make it a primary aim to help the collaborating culture rather than to seek information pertinent to their personal projects. This type of open-ended research has been developed in response to the criticisms of Indigenous scholars such as Vine Deloria Jr., who questioned whether early anthropologists did anything beneficial for the people they studied. A researcher working in this fashion will listen closely to the concerns expressed by those they are studying and aim to identify a project that will ultimately help the collaborating culture address issues identified as important, either by directly working toward a solution or by offering significant insights into the causes and subtleties of the issue. The researcher will include members of the culture in their team, and the results of the research will be given to the people for their use. Researchers working in this manner may still publish their findings, but the subject community will be part of the decision-making regarding what is important and what should and should not be published. The subject community will also have control over any projects that develop based on the findings. In some cases, the researcher is required to submit all manuscripts intended for publication to a committee formed by the collaborating culture for review, correction, and approval. Many Indigenous anthropologists who are tribal members are required to submit their publications to their tribal council for approval before they publish. Contemporary anthropological researchers often assign ultimate ownership of the material they collect to the culture-bearers who provided the information. In fact, there are scholars today who, when publishing findings, assign authorship to the community they worked with and assign themselves the role of editor or compiler. An example is the text , which is authored by the Chinuk Wawa Dictionary Project and published by the Confederated Tribes of the Grand Ronde Community of Oregon, with the scholar Henry Zenk acknowledged as the compiler of the information. Intellectual property protocols in many countries now assume that ownership of ethnographic content is assigned to the informants. Informants have rights, both legally and per IRB policies, to both participate and not participate in a study and to have their data removed from a study if they choose. Ethical researchers will listen to their informants, and if they are at all worried about the effect their findings will have on their informants or other people, they will either pull the data out of the study or find a way to make it completely anonymous. No researcher wants to have their informants adversely affected by their involvement in a research project. The IRB-informed consent paperwork, which must be signed by all informants, should address these concerns and allow the informants to freely choose their level of participation.
# Methods: Cultural and Archaeological ## Quantitative and Qualitative Analysis ### Learning Outcomes By the end of this section, you will be able to: 1. Identify differences between quantitative and qualitative information. 2. Provide an example of how an anthropologist might model research findings. 3. Describe the steps of the scientific method. ### Differences between Quantitative and Qualitative Information Quantitative information is measurable or countable data that can provide insight into research questions. Quantitative information is one of the most direct ways to understand limited, specific questions, such as how often people in a culture perform a certain action or how many times an art form or motif appears in a cultural artifact. Statistics created from quantitative data help researchers understand trends and changes over time. Counts of cultural remains, such as the number and distribution of animal remains found at a campsite, can show how much the campsite was used and what type of animal was being hunted. Statistical comparisons may be made of several different sites that Indigenous peoples used to process food in order to determine the primary purpose of each site. In cultural research, qualitative data allows anthropologists to understand culture based on more subjective analyses of language, behavior, ritual, symbolism, and interrelationships of people. Qualitative data has the potential for more in-depth responses via open-ended questions, which can be coded and categorized in order to better identify common themes. Qualitative analysis is less about frequency and the number of things and more about a researcher’s subjective insights and understandings. Anthropology and other fields in the social sciences frequently integrate both types of data by using mixed methods. Through the triangulation of data, anthropologists can use both objective and frequency data (for example, survey results) and subjective data (such as observations) to provide a more holistic understanding. ### Modeling Many anthropologists create models to help others visualize and understand their research findings. Models help people understand the relationships between various points of data and can include qualitative elements as well. One very familiar model is a map. Maps are constructed from many thousands of data points projected onto a flat surface to help people understand distances and relationships. Maps are typically two-dimensional, but we are of course all familiar with the three-dimensional version of a world map known as a globe. Maps and globes are built on data points, but they also include qualitative information, such as the colors used to represent various features and the human-assigned names of various geographical features. Other familiar types of models include graphs, calendars, timelines, and charts. GPS is also a significant modeling tool today. GPS, or the Global Position System, is increasingly used in archaeology. A model of a research site can be created using computer programs and a series of GPS coordinates. Any artifacts found or important features identified within the site can mapped to their exact locations within this model. This type of mapping is incredibly helpful if further work is warranted, making it possible for the researcher to return to the exact site where the original artifacts were found. These types of models also provide construction companies with an understanding of where the most sensitive cultural sites are located so that they may avoid destroying them. Government agencies and tribal governments are now constructing GPS maps of important cultural sites that include a variety of layers. Layering types of data within a landscape allows researchers to easily sort the available data and focus on what is most relevant to a particular question or task. Wild food plants, water sources, roads and trails, and even individual trees can be documented and mapped with precision. Archaeologists can create complex layered maps of traditional Native landscapes, with original habitations, trails, and resource locations marked. GPS has significant applications in the re-creation of historic periods. By comparing the placements of buildings at various points in the past, GPS models can be created showing how neighborhoods or even whole cities have changed over time. In addition, layers can be created that contain cultural and historic information. These types of models are an important part of efforts to preserve remaining cultural and historic sites and features. ### The Science of Anthropology Anthropology is a science, and as such, anthropologists follow the scientific method. First, an anthropologist forms a research question based on some phenomenon they have encountered. They then construct a testable hypothesis based on their question. To test their hypothesis, they gather data and information. Information can come from one or many sources and can be either quantitative or qualitative in nature. Part of the evaluation might include statistical analyses of the data. The anthropologist then draws a conclusion. Conclusions are rarely 100 percent positive or 100 percent negative; generally, the results are somewhere on a continuum. Most conclusions to the positive will be stated as “likely” to be true. Scholars may also develop methods of testing and retesting their conclusions to make sure that what they think is true is proven true through various means. When a hypothesis is rigorously tested and the results conform with empirical observations of the world, then a theory is considered “likely to be accurate.” Hypotheses are always subject to being disproven or modified as more information is collected.
# Methods: Cultural and Archaeological ## Collections ### Learning Outcomes By the end of this section, you will be able to: 1. Identify and explain the issues and needs of archival collections. 2. Identify and explain the issues and needs of three-dimensional collections. 3. Describe current controversies regarding ownership of anthropological artifacts and human remains. 4. Recall two pieces of legislature pertaining to questions of ownership. 5. Define provenance and describe its importance in anthropology. Not all anthropological research is done in the field. There is much to be learned from the collections of manuscripts and artifacts housed in universities and museums. These collections make it possible for anthropologists to study human cultures within the setting of special research laboratories that have been designed to preserve and organize materials collected and perhaps interpreted by scholars of the past. ### Archives Archival collections contain published, re-created, or original manuscripts that are deemed significant enough to be placed in conditions designed to preserve them against damage or loss. Such collections may contain correspondence, maps, drawings, original drafts of books, rare books, or other papers and media that need special care. Photographs are a major resource in many archives, and they need special handling. Preservation policies of archival collections include practices such as keeping resources out of direct sunlight and away from moisture. While archives offer researchers a great range of valuable resources, they typically impose rather strict policies on those wishing to access these resources. Researchers typically must wear gloves when handling materials to prevent damage from the oils and acidity of human skin. Normally, archival collections do not circulate (i.e., cannot be removed from the host site), and researchers may have to apply for permission to enter the site or use any information. Archives may charge varying rates to make copies of material or to use images of the resources in their collection for publication. To access some archives, researchers must plan ahead by scheduling a time to visit and making previous arrangements to access specific collections. Some sites do not allow researchers to scan materials using flatbed scanners, instead stipulating the use of non-flash photography or overhead scanning. Some archives do not allow the patron to scan, photograph, or copy a manuscript in any way, with all arrangements for copies and reproductions having to go through the archive’s staff. The first step in archival research is typically to review a list or similar finding aid that indexes and describes the resources available in a collection. These descriptive aids can help researchers determine whether a collection contains resources that fit their needs and can make a visit to a selected archive more efficient and worthwhile. Finding aids have become so well constructed that they may provide researchers with enough information to enable the researcher to request copies of specific materials and avoid the effort and expense of traveling to the archive in person. Most archives offer downloadable finding aids of their most important collections on their websites, and there may be additional printed finding aids available on request. Most archives will make requested copies for a moderate fee and will mail or email researchers a packet of the reproduced materials. The cost of procuring such copies is almost always much less than the cost of traveling to an archive site and paying for housing and meals. However, if a collection is potentially full of material important to a research project, it may be better to visit in person. ### Three-Dimensional Collections Three-dimensional collections of objects such as basketry and pottery are normally housed separately from manuscript collections. Such collections may host tens of thousands of individual cultural objects. These collections typically require much more care and management than manuscript materials. Extensive planning goes into determining the best way to contain and store each type of object in order to slow deterioration over time, with special attention paid to both the temperature and the moisture levels in storage areas. Handwoven baskets will be supported so that their fibers are not under stress, and all organic objects will have been previously frozen, perhaps several times, to destroy any insects that may live in the fibers. Collections of animal and human remains utilized by biological anthropologists or archaeologists must be properly stored and controlled against further degradation by reducing temperatures and maintaining moisture controls. Some very ancient organic collections may need to be chemically stabilized so they do not degrade. Objects made from organic materials—such as wooden canoes, basketry, reed sandals, or human remains—are particularly prone to degradation. Organic artifacts that have been sealed away from contact with the air for centuries, such as boats found on the bottom of a river or lake, will degrade fast once exposed to the air, so they may be kept permanently frozen or preserved with an ammonium glycol solution to stabilize decay. All objects in collections storage must be well organized to make them accessible for further research opportunities. Collection materials that have been used to make claims about human experience or evolution must remain accessible to future researchers in case there are challenges or additional questions about their findings. In addition, if an anthropologist who donated and is responsible for overseeing a collection at one institution should die or move to another research institute, there needs to be a plan for the period of retention for the collection, or the time that the collection will remain in the archive. Many biological and cultural collections have been preserved in repositories since the day they were collected, with no plans to ever remove them from an archive. There are collections in the Smithsonian Institution that have been there since the institution was built in the 1850s. These collections continue to grow at museums and universities around the world. In the early 20th century, many museums adopted the practices of painting objects with lacquer and spraying organic collections with pesticides such as DDT to prevent insect damage. These solutions were proven to ultimately be harmful. Lacquer tends to alter the color and chemical structure of objects and is thus not a good preservation material, and DDT and other pesticides pose health threats to humans. Both museum staff and tribal members who receive repatriated objects and human remains are very concerned about the hazards these chemicals pose to humans—and to the environment, if they should be reburied. Efforts to clean many collections are underway. ### Ownership A question being asked by both anthropologists and subjects of research today is who owns the objects housed in material collections. In the past, anthropologists or their host institutions assumed ownership of anything they collected, along with the right to publish images of materials and sign over ownership of the objects to collections repositories. In recent decades, tribal peoples and other subjects of research have begun asking questions about whether such objects really should be considered the property of these repositories. Many of these artifacts were not even collected by scientists but rather donated or sold by collectors, some of whom removed the artifacts from burial sites. Artifact hunting is a common cultural practice in some countries, such as Peru, where many people dig in Inca sites to locate artifacts to sell. Questions of ownership become particularly pressing when the objects in question are human remains. Until the 1960s, tribal peoples in the United States had little or no power to repatriate their ancestors. Repatriation is the process of restoring human remains and/or objects of religious or cultural importance to the peoples from whom they originated. In the United States, repatriation is executed under the Native American Graves Protection and Repatriation Act (NAGPRA), passed into law in 1990. Prior to 1990, Indigenous peoples in the United States had no legal means to claim return of any of the millions of human remains that had been collected and placed in museums and archaeological collections since the 19th century. Another important piece of legislature is the National Historic Preservation Act (NHPA), passed in 1966. The act was passed to ensure that federal agencies would identify and take actions to protect and preserve the nation’s historic sites and locations. It especially impacted Indigenous communities and their cultural and historical resources. Section 106 of the NHPA requires that federal agencies follow a formal review process before undertaking any type of development project (36 CFR 800). This process includes identifying what the actual undertaking is, such as the development of a road or other major capital project. Once this is established, the agency must make a good-faith effort to identify any historic resources (50+ years of age) in the area and determine if they are eligible for protection under the NHPA. After this identification measure is completed, the agency must initiate consultation with the state historic preservation officer (SHPO) or tribal historic preservation officer (THPO) and other interested groups and individuals. This step can include a variety of meetings or activities and a period of notification that a project is going to commence, during which feedback is requested by the lead federal agency. Public meetings might be held, with speakers selected to introduce and describe the project. During the consultation period, correspondence and feedback is welcomed from concerned tribes, institutions, or individuals. Tribes and other community groups with an interest in any cultural objects likely to be found on the site are required to be consulted. Successful consultation often takes place during the earliest planning stages of a project. Lack of early consultation can lead to a failure to identify historic resources of cultural and religious importance. The process places the burden of determining the potential effects of the project on the federal agency, according to three established categories: no potential to effect, no adverse effect, and adverse effect. The agency must then seek concurrence from appropriate SHPOs and THPOs and potentially other consulting parties. If there is an adverse effect, the agency, the SHPO and/or THPO, and other consulting parties will negotiate mitigation terms and solidify them into a memorandum of agreement to ensure completion of the agreed-upon mitigation measures. In most cases, Native groups do not believe that archaeological excavations alone are an appropriate mitigation measure, but each community has its own interpretation of what is appropriate. Generally, anytime a road is built or a building is constructed, there needs to be a section 106 review of the project because of the likelihood of encountering Native American cultural sites in almost all locations in the United States. Through the consultation process and cooperation between SHPOs and THPOs, decisions are made as to the status and disposition of any cultural objects recovered from cultural sites. Tribes typically advocate for the non-disturbance of human remains and the return of cultural objects to the concerned tribes. The NHPA is not perfect, as it does not completely halt construction that will destroy a cultural site and does not apply to collections placed in repositories before 1966. In the early 20th century, the United States made it illegal for nonscientists to remove artifacts from archaeological sites on federal lands under a law called the American Antiquities Act (1906). More recently, NAGPRA made it possible for tribes to repatriate objects covered under the act, such as human remains and funerary objects. Under this law, more than 20,000 sets of remains had been repatriated as of 2010, but millions of artifacts and sets of additional remains are still in repositories. In addition, there are human remains and funerary objects of US origin in collections worldwide that are not subject to NAGPRA repatriation. One problem surrounding repatriation is that many artifacts and remains lack clear provenance, or detailed information about where they were found. Lack of clear provenance also limits an object’s usefulness to researchers. In many cases, wide regions are provided as the origin of an artifact, making it unclear which specific tribal culture it relates to. Objects that, for example, are labeled as coming from “New York” may have been created by members of dozens of tribes or bands of tribes. In general, the more specific a provenance is, the better. Narrowing an object down to Buffalo, New York, reduces its possible tribal sources to just a few. Objects that have too broad of a context are nearly impossible to repatriate because repatriation is supposed to return an object or human remains to the original tribe. In 2010, NAGPRA was expanded to allow for groups of tribes to repatriate objects of wide regional association back to a previously agreed-upon reburial or repatriation location. Under this expanded version of the law, a greater number of objects and human remains will be able to be returned to their communities. Concerns about ownership have also been raised regarding the ethnological and ethnographic research collected in millions of documents in hundreds of research collections around the world. Some tribal peoples have raised concerns that this material represents their ancestral intellectual knowledge and that it was taken from them without full disclosure of how it would be used. Many anthropologists published books and/or made tenure at their universities based on such research. Meanwhile, little was done with the information to help the tribal peoples it described, who were struggling under political and legal pressures to assimilate. In some cases, tribal peoples have implemented research projects utilizing these manuscript collections that have the explicit goal of helping their people with cultural recovery efforts. One example of Indigenous peoples utilizing archive materials to their advantage is offered by Oregon’s Coquille Indian Tribe, which made use of archival documents to successfully restore their tribe to federal recognition in 1989 after the tribe was declared “terminated” by the federal government in 1954. Their restoration bid was made difficult by the fact that the records of their tribal culture were collected in faraway archives. Essential to the tribe’s success was George Wasson Jr., son of the aforementioned George Wasson who was aided by Leonard Frachtenberg. Wasson Jr. designed and implemented an effort to collect copies of anthropological manuscripts pertinent to the Coquille tribe from the Smithsonian Institution. In 1995, 1997, and 2006, the Southwest Oregon Research Project—a project initiated by the Coquille Indian Tribe, University of Oregon anthropologists, and students from western Oregon tribes—collected 150,000 pages of documents about the tribes of western Oregon from the Smithsonian Institution and the National Archives. These materials have since become a major collection at the University of Oregon’s Knight Library Archives, special collections division, and additional copies have been given to 17 regional tribes. These projects are examples of the repatriation of intellectual knowledge to the tribes that the information was collected from. Many libraries now have policies that allow concerned tribes to repatriate their intellectual knowledge in the form of copies of collection materials for little or no cost. Recordings of songs represent a particularly sensitive and special type of cultural artifact to many tribal people. Archives have historically not been very attentive to the concerns of tribes regarding their collections. For more information, consult the Protocols for Native American Archival Materials. ### Summary Chapter 2 discusses how anthropologists gather information. All of the subfields of anthropology conduct fieldwork in some form to gather information, each subfield may use different methods of conducting research. The concept of working in “the field” was traditionally based on the practice of traveling to distant regions to study other cultures within their native environmental contexts. In recent decades, “the field” has broadened to include diverse settings such as one’s hometown (as in urban anthropology), the Internet (visual or virtual anthropology), or collections in university archives and museums (ethnohistory or museum anthropology). Research methods for cultural anthropology and archaeology are covered in detail. the chapter explores the issues that need to be considered when analyzing information gathered during research. This includes the biases of the anthropological researcher. Also covered is some of the history of the research methods used in anthropological study and how fieldwork and methods have changed over time. ### Critical Thinking Questions ### Suggested Readings Boas, Franz. (1974) 1982. A Franz Boas Reader: The Shaping of American Anthropology, 1883–1911. Edited by George W. Stocking Jr. Chicago: University of Chicago Press. Boyd, Robert T., Kenneth M. Ames, and Tony A. Johnson, eds. 2013. Chinookan Peoples of the Lower Columbia. Seattle: University of Washington Press. Gross, Joan, ed. 2007. Teaching Oregon Native Languages. Corvallis: Oregon State University Press. Kenoyer, Louis. 2017. My Life, by Louis Kenoyer: Reminiscences of a Grand Ronde Reservation Childhood. Translated by Jedd Schrock and Henry Zenk. Corvallis: Oregon State University Press. Konopinski, Natalie, ed. 2014. Doing Anthropological Research: A Practical Guide. New York: Routledge. Lewis, David G. 2009. “Termination of the Confederated Tribes of the Grand Ronde Community of Oregon: Politics, Community, Identity.” PhD diss., University of Oregon. http://hdl.handle.net/1794/10067. Lewis, David G. 2015. “Natives in the Nation’s Archives: The Southwest Oregon Research Project.” Journal of Western Archives 6 (1). https://doi.org/10.26077/e5e5-e0b1. Sapir, Edward. (1949) 2021. Selected Writings of Edward Sapir in Language, Culture, and Personality. Edited by David G. Mandelbaum. Berkeley: University of California Press. Spradley, James P. (1980) 2016. Participant Observation. Long Grove, IL: Waveland Press. Thwaites, Reuben Gold, ed. (1905) 2003. Original Journals of the Lewis and Clark Expedition, 1804–1806. Vol. 7. Madison: Wisconsin Historical Society. https://content.wisconsinhistory.org/digital/collection/aj/id/16212/rec/7. ### Bibliography Adams, William Mark. 2004. Against Extinction: The Story of Conservation. London: Earthscan. Boas, Franz. (1974) 1982. A Franz Boas Reader: The Shaping of American Anthropology, 1883–1911. Edited by George W. Stocking Jr. Chicago: University of Chicago Press. Cole, Douglas. (1985) 1995. Captured Heritage: The Scramble for Northwest Coast Artifacts. Norman: University of Oklahoma Press. Hale, Horatio. 1846. Ethnography and Philology. Vol. 6, United States Exploring Expedition during the Years 1838, 1839, 1840, 1841, 1842, under the Command of Charles Wilkes, USN. Philadelphia: C. Sherman, 1844–1874. Hodgen, Margaret T. (1964) 1971. Early Anthropology in the Sixteenth and Seventeenth Centuries. Philadelphia: University of Pennsylvania Press. Hymes, Dell. 1980. “What Is Ethnography?” In Language in Education: Ethnolinguistic Essays, 88–103. Washington, DC: Center for Applied Linguistics. Morgan, Lewis Henry. 1851. League of the Ho-dé-no-sau-nee, or Iroquois. Rochester, NY: Sage & Brother. https://hdl.handle.net/2027/nyp.33433081750949. Stocking, George W., Jr. 1966. “Franz Boas and the Culture Concept in Historical Perspective.” American Anthropologist 68 (4): 867–882.
# Culture Concept Theory: Theories of Cultural Change ## Introduction Though all humans have a set of basic needs, we meet those needs in very different ways in response to environmental conditions and social circumstances. For example, consider the basic human need for shelter. In places prone to flooding, people often build their houses on stilts, constructing patios and walkways to connect their houses together. In mountainous areas, people sometimes carve their houses into cliffsides. In societies with extreme inequality, some people live in luxury highrise apartments side-by-side with people who pitch their tents on the sidewalk. Humans have even constructed a complex dwelling adapted to the conditions of space, the International Space Center. Similarly, humans have a wide range of solutions to human needs for clothing, food, family life, health, and social order. In each society, the various solutions combine in a complex totality called culture. In this chapter, we explore the concept of culture, what it is and how to study it. Taking the need for shelter as a central example, we will see how culture is created and how it changes. We will learn about how different elements of culture interact with one another. As culture is a central concept in anthropology, our understanding of culture will guide our exploration of human lifeways throughout this textbook.
# Culture Concept Theory: Theories of Cultural Change ## The Homeyness of Culture ### Learning Outcomes By the end of this section, you will be able to: 1. Explain the importance of culture to the concept of home. 2. Identify the centrality of culture in the discipline of anthropology. 3. Describe how each of the four fields deploys the concept of culture. 4. Explain why culture feels familiar and “homey.” What place do you call home? For some people, home is a large, angular structure made of wood or brick, fixed on a permanent foundation of concrete, and rigged with systems to provide running water, electricity, and temperature control. Such houses have separate rooms for distinct activities, such as sleeping, bathing, eating, and socializing. Often, one bedroom is larger than the others and connected to its own bathroom. This is the “primary bedroom,” designed to accommodate a married couple while their children sleep in smaller bedrooms. The room for cooking (the kitchen) used to be separated from the room where people socialized (the living room or great room), as it was assumed that one person (the wife) would cook in the kitchen while another person (the husband) relaxed alone or with company in the living room. More recently, open-concept architecture has eliminated the wall separating the kitchen from the living room, as adults often cook together or socialize as one cooks and the other relaxes. In the 1960s, French scholar Pierre Bourdieu (1970) analyzed a typical house of a Kabyle family in northern Algeria. Traditional Kabyle houses were rectangular buildings made of stone and clay with tiled roofs. Inside, a waist-high dividing wall marked off one-third of the house. This marked-off section, set lower than the rest of the house and paved with flagstones, was the stable, where animals were kept at night. A farming people, the Kabyle kept oxen, cows, donkeys, and mules. Above the stable was a loft where women and children often slept, though arrangements for sleeping and marital sex tended to vary. The floor of the larger section of the house was higher and paved with a layer of black clay and cow dung that women polished with a stone. This part was reserved for human use. In this larger, elevated section, a large weaving loom sat against the wall opposite the door. Facing east, this wall with the loom received the most light in the house. Guests and brides were seated here, as it was considered the nicest part of the house. Opposite the dividing wall in the larger section was the hearth, surrounded by cooking tools, lamps, and jars of edible grain. With the loom and the hearth, the main area of human activity in the house was associated with the work of women. Bourdieu explained that men were expected to remain outside the house from dawn to evening, working in the fields and associating with other men in public spaces. Women were supposed to remain in the home. In Bourdieu’s analysis, the Kabyle house was divided into two realms: a dark, low realm associated with animals and natural activities (sleeping, sex, childbirth, and death) and a lighter, higher realm associated with humans and cultural activities (weaving, cooking, brides, and guests). Humans all over the world require a place to gather, work, socialize, and sleep. Some have Western-style houses, while others have compounds. Some live in tents made of wooden beams and covered with animal skins or cloth, in caves hollowed out of sandstone or volcanic rock, or in wooden structures built on stilts or in trees to avoid floods and predators. While these different forms of home are all designed to perform a common function as human living spaces, they are distinctively shaped by local environments and lifeways. Houses are most commonly built with locally available materials and designed to protect against local climatic conditions and predators. Over generations, people develop distinctive technologies to transform available materials into durable and functional homes. Different forms of family, different gender roles and relations, and different everyday activities determine the organization of space in these different homes. Dominant ideas about work, gender, marriage, parenting, hospitality, and status all shape the places we call home. Home, then, involves a combination of materials, technologies, social relationships, everyday practices, deeply held values, and shared ideas. In every culture, these features are uniquely combined to produce distinctive versions of home. Other combinations of features produce distinctive versions of clothing, food, work, and health. Growing up in a particular social group, a person learns these ways of living, eating, working, and so on and comes to consider them normal and natural. Anthropologists have a word for such integrated combinations of social and environmental features, and that word is culture. The ways of your culture are familiar to you, often so deeply ingrained that they come naturally. Culture itself feels like home. All four fields of anthropology are devoted to understanding human culture. Biological anthropologists are often interested in the emergence of culture in the course of human biological evolution. Archaeologists use material artifacts as keys to understanding the technologies, social practices, and ideas of ancient peoples. Cultural anthropologists often use participant observation to understand how the various features of culture fit together in contemporary societies. Linguistic anthropologists are interested in how language shapes and is shaped by other features in the constellation of culture. This chapter explores culture as a central concept in anthropology. We examine what distinguishes culture from other aspects of human experience and activity. In an effort to organize the vast array of things included in culture, we divide culture into three levels and consider how those levels fit together holistically—and what happens when they don’t. Finally, we identify a set of contradictions built into the concept of culture and see how those contradictions illuminate the nature of human social life.
# Culture Concept Theory: Theories of Cultural Change ## The Winkiness of Culture ### Learning Outcomes By the end of this section, you will be able to: 1. Provide E. B. Tylor’s definition of culture. 2. Distinguish natural behavior from cultural behavior. 3. Describe deliberate and nondeliberate ways that people acquire culture. 4. Explain how biological processes can be shaped by culture. In the last section, we referred to culture as a combination of materials, technologies, social relationships, everyday practices, deeply held values, and shared ideas. Nineteenth-century British anthropologist Edward Burnett Tylor defined 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” (1873, 1:1). That’s a lot to include in one concept! If all of that is culture, then what about human experience and activity is not culture? Consider this scenario. A student comes to class one day, and the instructor says, “I’ve decided that you’re all a bunch of failures and I’m flunking the entire class.” Imagine then that the instructor simply stands there after that announcement, blinking calmly as the class erupts in protest. Now imagine that same scenario with one very slight difference. The instructor announces, “I’ve decided that you’re all a bunch of failures and I’m flunking the entire class.” Then, as the class erupts in protest, the instructor calmly blinks one eye, leaving the other eye open. What just happened there? Blinking is a biological compulsion common to humans everywhere. Humans blink to keep eyes hydrated and clear of debris. Humans are born knowing how to blink; nobody has to teach us. On average, humans blink 15 to 20 times every minute. Without realizing it, people are necessarily blinking throughout every conversation, every social interaction, every activity during the day. The people we talk to and interact with are also blinking constantly, so often that everyone is accustomed to ignoring it. Blinking does not affect the perceived meaning of speech or actions. But if someone deliberately blinks one eye, leaving the other one open, that’s a completely different matter. In fact, leaving one eye open makes a blink a wink. Winking is not a biological necessity. Humans are not born knowing how to wink, and it takes some practice to learn how to do it. Because it requires deliberate effort and people are not constantly doing it, winking can acquire special meaning in social interactions. In American culture (and many others), a wink often indicates that someone is joking around and that whatever they’ve just said or done should not be taken seriously. Of course, a wink can mean different things in different societies. Moreover, a wink can mean different things in the same society. If someone on a date takes their companion’s hand and gives a cute little wink, the person may have reason to hope the winker is not just joking around. American cultural anthropologist Clifford Geertz (1973) used the example of winking to illustrate two important aspects of culture. First, culture is learned. Innate human behaviors—that is, behaviors that people are born with—are biological, not cultural. Blinking is biological. Acquired human behaviors—that is, behaviors that people are taught—are cultural. Winking is cultural. This means that cultural behaviors are not genetically inherited from generation to generation but must be passed down from older members of a society to younger members. This process, as you’ll recall from What is Anthropology? is called enculturation. Some aspects of enculturation are deliberate and systematic, such as learning the rules of written punctuation in a language. At some point in an English speaker’s childhood, someone explicitly told them the difference between a question mark and an exclamation point. Most likely, they learned this distinction in school, a fundamental institution of enculturation in many societies. Religious institutions are another common force of enculturation, providing explicit instruction in cultural rules of morality and social interaction. Extracurricular activities such as sports, dance, and music lessons also teach children cultural rules and norms. While a great deal of very important cultural content is deliberately conveyed in these systematic contexts, the greater part of culture is acquired unconsciously by happenstance—that is, nobody planned to teach it, and no one made an effort to consciously try to learn it. By virtue of growing up in a culture, children learn what certain actions and objects mean, how their society operates, and what the rules are for appropriate behavior. Going back to the cultural notion of home, did anyone ever explain to you why your childhood home was structured in a certain way? Did anyone ever point out the cultural assumptions about gender and family built into your house? Probably not. Now, imagine that you were taken away from your parents as a baby and adopted by a family far away, with a very different way of life situated in a very different environment. With your adoptive family, you might have been raised in a very different kind of home. Growing up, your everyday habits, activities, and expectations would have been shaped by the setup of that home. Living in that house, you would have wordlessly absorbed a set of assumptions about family, gender, work, leisure, hospitality, and property. And all of it would seem quite natural to you. Many forms of culture are passed down through a combination of deliberate and unconscious processes. Perhaps when you were a child, someone told you what a wink was and showed you how to accomplish one; or perhaps you just witnessed a few winks, figured out what they meant from their contexts, and then learned how to accomplish one through trial and error. Geertz pointed out that there are two important aspects to winking: the meaning and the action. As both are learned, both are cultural. But perhaps more importantly, both the standardized action of winking and the assumed meaning of this action are commonly known among members of a group. That is, culture is shared. Consider another aspect of human biology: dreaming. People in all societies dream, and no one has to teach them how to do it. Dreaming is biologically innate and spontaneously performed. Biological researchers hypothesize that dreaming helps the human brain process daily stimuli and convert recent experiences into long-term memories. As a biological necessity for brain health, dreaming is natural, not cultural. But why do people dream in stories? And why are those stories so often confusing, even troubling? In many cultures, people are perplexed by their dreams, never really knowing what the objects and situations they dream about are meant to indicate—or if they have any meaning at all. In other cultures, however, dreams are recognized as arenas of spiritual communication with supernatural beings. In Ojibwa culture, young people are encouraged to fast for up to a week in order to bring on special visionary dreams (Hallowell 1992; Peters-Golden 2002, 188–189). In such dreams, a young person may be approached by a guardian spirit who imparts knowledge for successful hunting, warfare, or medicine. People are discouraged from discussing the meaning of these dreams, but young people are taught to expect and anticipate this kind of dream, and they know how to interpret the content of such dreams without discussion. The widely shared ability to dream such dreams and the shared knowledge to understand their content makes dreaming profoundly cultural among the Ojibwa. Summing up, when an element of human experience or behavior is learned and shared, we know it is an aspect of culture. That delineates the concept of culture to some degree. However, the variety of things that are learned and shared by humans in groups is still quite enormous, as indicated by Tylor’s rambling list (knowledge, belief, art, morals, law, custom, etc.). Instead of thinking of culture as one vast hodgepodge of things, it’s helpful to break that hodgepodge into three basic elements. These basic elements of culture are understood to come together in larger combinations, or aggregates.

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Introduction to Anthropology
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Microbiology
Chemistry 2e
Chemistry: Atoms First 2e
Física universitaria volumen 1
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Física universitaria volumen 3
Introduction to Business
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Principles of Marketing
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Contemporary Mathematics
Statistics
World History Volume 1, to 1500
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Physics
Introduction to Political Science
Introducción a la estadística empresarial
Introducción a la estadística
Entrepreneurship
Fizyka dla szkół wyższych. Tom 1
Fizyka dla szkół wyższych. Tom 2
Fizyka dla szkół wyższych. Tom 3
Writing Guide with Handbook
Biology 2e
Biology for AP® Courses
Concepts of Biology
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Life, Liberty, and the Pursuit of Happiness
Precálculo 2ed
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Playground
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University Physics Volume 2
University Physics Volume 3
Principles of Finance
U.S. History
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Química: Comenzando con los átomos 2ed
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Business Ethics
Organizational Behavior
Principles of Management
Introduction to Intellectual Property
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Principles of Macroeconomics 3e
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Algebra and Trigonometry 2e
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College Algebra with Corequisite Support 2e
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Introduction to Philosophy
College Physics 2e
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