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Cultural Anthropology and linguistics
Cultural Anthropology and linguistics
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Many men and women have made significant scholarly contributions in the discipline of Anthropology. While there have been many well known contributors, two of the most significant are Franz Boas and Bronislaw Malinowski. Commonly known “Father of American Anthropology”. Boas believed that the study of people and their culture should be conducted using the same scientific method as the physical sciences. Bronislaw Malinowski is especially known for his revolutionary field work methods and developments in ethnographic techniques. Both men are considered revolutionaries for their ground-breaking input to the field of anthropology through their improvements in techniques and methods, and for their input on long standing theories and ideas, which …show more content…
Together, Boas and Malinowski changed the methods and techniques employed by anthropologists. The methods and techniques introduced by Boas and Malinowski have become the scientific standard for anthropologists throughout the world. Specifically, two of Boas’s students, Margret and Benedict, employed his techniques in their gathering of information. Benedict also shared the same belief as Malinowski, in that “…culture provides the raw material of which the individual makes [their] life” (Benedict 1-2). The meaning behind Benedict’s statement is the same as Malinowski’s, culture exists to benefit the people in …show more content…
In his article Race, Language, and Culture, Boas states this idea by stating “[if] we could show how people of exactly the same biological composition react in different types of environment, much could be gained” (Boas 5). The message Boas was trying to convey to his audience was that differences do not make people or societies inferior or superior, they were simply adaptations to different environments. This also supports his belief that societies do not all follow the same evolutionary pattern, societies adapt in different ways and develop differently depending on what they are exposed
The field of anthropology looks at culture more analytically than any other social science. Cultural anthropologists are concerned with describing and analyzing societies and cultures as life ways. In attempting to study the life way of the Center members anthropologically, Myerhoff is beginning with the preconceived notion that there actually is a culture that exists among the individuals. It seems that she begins her research with certain assumptions about this culture. However, as her studies progressed, it is clear that she realized that her research would need to be much more intense than she had planned in order to fully unders...
Robbins, R. H. (2014). Cultural anthropology: a problem-based approach (Second Canadian ed.). Itasca: F.E. Peacock.
Joseph-Marie Degerando was a revolutionary, French philosopher who transcribed one of the original guidelines for the study of anthropology in the year 1800 titled, I: Societe des Observateurs de l’Homme in French, and translated into English as, The Observations of Savage Peoples. According to the author of the introduction and translator of his work into English, F. C. T. Moore, Degerando’s guidelines were a “capital work of anthropology” (Moore, U of CA Press. p. 2). Whether Degerando provided the most accurate guidelines for the study of humans is argued; however, his work was certainly influential as it served as a foundation for the science of anthropology. In fact, Moore declares there are consistent similarities between the anthropological recommendations of Degerando and those practiced by modern day anthropologists (Moore, U of CA Press. p. 4-5).
Desjarlais, R., & Throop, C. J. (2011). Phenomenological approaches in anthropology. Annual Review of Anthropology, 40, 87-102. doi: 10.1146/annurev-anthro-092010-153345.
historically derived and selected) ideas and especially their attached values; Culture systems may, on the one hand, be considered as products of action, and on the other as conditioning elements of further action.”
Nanda, S and Warms, R.L. (2011). Cultural Anthropology, Tenth Edition. Belmont, California: Wadsworth, Cengage Learning. ISBN – 13:978-0-495-81083-4.
The lecture provided by Professor Elias Kary on the nineteenth of November merely was a recapitulation and overview of the previous lecture, plus a summarization of the past few weeks of class lecture/material. There was an overview of Applied Anthropology and how “anthropologists have a practical place in solving problems.” (Kary 2015) There was an overview of colonialism; the Maori and Moriori of New Zealand; and the history of anthropology itself. There was a foray into the work of Charles Mann and revisionist history, particularly from the point of view of his book 1491. World systems were discussed at some length and a short overview of the film from previous class session. Then the professor went into the structure and what the class needed to provide for the final paper the next week; class then concluded early on account of the large paper due.
Jeffrey M. Fish’s article “Mixed Blood” gives evidence to race as a social construct rather than a biological entity. The first piece of evidence that insists that race is not biological is the fact that human are a single species. Despite having physical differences, all humans are able to mate with “others… and produce fertile offspring” (Fish 250). This evidence indicates the humans are more biological similar than we let on. Despite many beliefs that humans are separated by physical characteristic, through scientific evidence it is clear that we are one species. While many people point out that certain characteristics are shared by certain groups of people it is important to note that these differences are evolutionary characteristics that allowed our ancestors to survive in varied conditions (Fish 250). A common example of this is the differences in skin color of people indigenous to different parts of the world. A person with roots in Scandanavia, a cold area, is likely to have much lighter skill than a person whose ancestors were from an equatorial African nation. Fish also introduces the psychological factor of people of a particular race believing their race to have more variation. This is an interesting concept because it is heard throughout pop culture and daily life. This article explains the occurrence as being an environmen...
The beginnings of racial difference can be traced back to the Age of Exploration, during which England was expanding its trading routes and was highly involved with trade in Africa. The English traders noticed distinguishing differences between themselves and the African people, both in physical appearance and cultural primitiveness. It was not until the 18th century when the word race began to enter languages and vocabularies, and this idea of a difference between peoples was prodded further into existence through the work of Carolus Linnaeus. Linnaeus composed a list of subspecies of human beings based on racial differences. There were several other scientists, such Georges Cuvier and Charles Darwin, as who created subspecies of man. Social Darwinism, alluded to the concept that eventually one greater subspecies of man would prevail and be the most elite of all of human kind. These lists often categorized the order of species with the white, European man at the top of the list and the darker skinned, African man at the bottom. An example of a concept of categorization was the Great Chain of Being, through which all things, including man and the subspecies of man, are given ...
Although we often use race to classify, interact, and identify with various communities, there is a general consensus among scientists that racial differences do not exist. Indeed, biologists such as Joseph Graves state, "the measured amount of genetic variation in the human population is extremely small." Although we often ascribe genetics to the notion of race, there are no significant genetic differences between racial groups. Thus, there is no genetic basis for race. Our insistence and belief in the idea of race as biology, though, underlines the socially constructed nature of race. Racial groupings of people are based on perceived physical similarities (skin color, hair structure, physique, etc.), not genetic similarities. Nevertheless, we are inclined to equate physical similarities with genetics. Sociologists also use a temporality to argue that race is a social construct. The notion of race results from patterns from the signification of certain traits to different groups of people. However, these patterns (and societal notions of race) change over time. For example, the 20th century belief that "In vital capacity… the tendency of the Negro race has been downward" is certainly not commonplace among individuals today. Notions of race also differ across societies. Racial attitudes towards blacks, for example, are inherently different between the United States and Nigeria. These arguments all suggest that race is socially constructed. The lack of a universal notion of race means that it is not a natural, inherent, or scientific human trait. Rather, different societies use race to ordain their respective social
In the book titled Around the World in 30 Years, Barbara Gallatin Anderson’s makes a precise and convincing argument regarding the acts of being a cultural anthropologist. Her humor, attention to detail, and familiar analogies really allow for a wholesome and educating experience for the reader. Her credible sources and uniform writing structure benefits the information. Simply, the book represents an insider’s look into the life of a cultural anthropologist who is getting the insider’s look to the lives of everybody
Cultural relativism has long ben a key concept in anthropology. This term asserts the idea that because each culture holds its own values and practices. The most important aspect of cultural relativism is that one should not make any value judgments concerning cultural differences. Those in the field of anthropology stress that the study of customs and norms should be value-free, and that the appropriate role of the anthropologist is that of the observer and the recorder. When in the field it is imperative to withhold one’s own values and control one’s spontaneous reactions to a number of exotic phenomena. If an anthropologist in the field simply can not keep their own values and reactions to themselves, they will truly not learn or understand
Welsch, Robert L, and Kirk M Endicott. “Should Cultural Anthropology Model itself on the Natural Science.” Taking sides clashing views on controversial issues in cultural anthropology. N.p.: n.p., n.d. N. pag. Print.
Schultz, E.A. & Lavenda, R.H. Cultural Anthropology: A Perspective on the Human Condition, Sixth Edition, Oxford University Press, Oxford, 2005.
Culture and society, while important terms to the field of anthropology, are often misunderstood or misused by new students. They are frequently used in daily life, but with a somewhat different context and meaning than those used in anthropological discussions, hence the misunderstanding. They refer to concepts which act as foundations of this field, and it is difficult to make sense of both old and new studies or ideas without them.