Anthropology is concerned with studying human beings, both in the past and present. From another perspective, Anthropology is the study of the “Other” or of populations whose culture is different from one’s own. The questioning of these differences in prior centuries led to theories of inherent biological distinctions between Westerners and non-Westerners as well as divisions in evolutionary characteristics of their cultures. Michel-Rolph Trouillot, in a chapter of his book entitled “Anthropology and the Savage Slot: The Poetics and Politics of Otherness”, argues that Anthropology as an academic discipline acquired these theoretical outlooks before its emergence as an actual discipline. As a result, “Anthropology fills a pre-established compartment within a wider symbolic field, the ‘Savage’ slot” (Trouillot 2003:9). By utilizing the resource of Trouillot as well as Moberg, Perry, and Moore, I will illustrate that the Savage Slot and the “Savage” or “Other” are theoretical concepts fashioned with the creation of the West and consequently the field of Anthropology. The study of the (non-Western) “Other”, defined by Trouillot as the Savage Slot, commenced before Anthropology became a discipline. Thus, Anthropology did not fashion the concept of the “Savage” or “Other” (Trouillot 2003:28). Instead, it is initially associated with the accounts of travelers and explorers and literature of the sixteenth century and seventeenth centuries. In 1516, Thomas More composed a fictional account of the island Utopia, which became “the prototypical nowhere of the European imagination” (Trouillot 2003:14). The appeal of the “Elsewhere” to Europeans was fulfilled by travel accounts that portrayed the savage, such as those of Jean-Baptiste Du Tertr... ... middle of paper ... ...Other, here and elsewhere, is indeed a product-symbolic and material-of the same process that created the West” (Trouillot 2003:28). References Cited Connell, Raewyn 1995 Masculinities. Berkeley: University of California Press. Moeberg, Mark 2013 The Prehistory of Anthropology. In Engaging Anthropological Theory: A Social and Political History. Oxon: Routledge Moore, Jerry D. 2009 Visions of Culture: An Introduction to Anthropological Theories and Theorists. 3rd edition. United Kingdom: AltaMira Press. Perry, Richard J. 2003 Five Key Concepts in Anthropological Thinking. New Jersey: Pearson Education, Inc. Trouillot, Michel-Rolph 2003 Anthropology and the Savage Slot: The Poetics and Politics of Otherness. In Global Transformations: Anthropology and the Modern World. 1st edition. Pp. 7-28. New York: Palgrave Macmillan.
Thomas More’s “Utopia”, Bartolomé de Las Casas’s “Destruction of the Indies”, and Michel de Montaigne’s “Of Cannibals” have the commonality of discussing mysterious territories which have certain conditions in several aspects of life which their present audience is unaware. The three authors describe foreign places with vastly different values and social standards, but they all describe the treatments or relations of the indigenous people by Europeans and outsiders, as well as the natives’ reaction to these treatments. More, Las Casas, and Montaigne reveal their personal views through descriptions of the different groups of indigenous people, and all suggest that their “advanced” societies are not necessarily better than those with different
Cultural Anthropology: The Human Challenge, 14th Edition William A. Havilland; Harald E. L. Prins; Bunny McBride; Dana Walrath Published by Wadsworth, Cengage Learning (2014)
(46) As such, she described it as “…a language of enormous elasticity and emotional sensitivity; of quick and hilarious banter and a welter of references both historical and mythological; it is an instrument of imaginative depth and scope, which has been tempered by the community for generations until it can pick up and sing out every hint of emotional modulation that can occur between people.” (47) An example of this imaginative depth inherent in the Irish language that is limited in its English translation is the concept of the “otherworld”. The author pointed out that this is a concept widely recognized and accepted as real by the Irish speakers, but not so by the English speakers. The Irish sees the otherworld as an alter-reality, something that exist side-by-side with our reality; whereas the only way to describe it in English leads to it being just a figment of the imagination, something not felt or present.
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
show that the culture that was discovered was worth taking and the inhabitants that were living there were inferior. Even though Columbus' descriptions of the Natives may have been accurate his impressions of them being inferior set the initial impressions of inferiority in the minds of the Old World. Works Cited 1. Amerindian Images and the Legacy of Columbus, Jara,Rene and Spadaccini,Nicholas Editors University Press of Minnesota, 1992 a) Debry's LasCasas, Conley, Tom b) 2. First Images of America, Chiappelli,Fedi Editor California Press 1976 a) The Earliest Accoumts of the New World Gerbi, Antonello b) Images of America in the German Renaissance, Jantz, Harold c)
The beginnings of colonialism, allowed Europeans to travel the world and meet different kinds of people. Their first encounter with the New World and these new peoples, created the opening ideas of inequality. These new people were called indigenous people and alien like. Europeans began to question if these people were really human and had the same intellectual capacity as Europeans did. “Alternative ideas about the origins and identities of indigenous peoples also began to appear early in the 16th century...
Internal conflict caused by culture is a concept that Edward Hall explores in his book “Beyond Culture”. In this examination of intercultural interactions, Hall argues that people are born into the cultural prison of one’s primary culture. He then goes on to claim that from people can only be free of this prison and experiencing being lost in another (Hall). For Coates, this cultural prison is the permeating fear resulting from the blackness of his body. His internal conflict is therefore created when seeing the world of white, suburban culture. Because this world of pot-roasts and ice cream Sundays seems impossibly distant from the world of fear for his black body, Coates comes to feel the contrast of cultures. He tells his son, “I knew my portion of the American galaxy, where bodies were enslaved by tenacious gravity, was black and that the other, liberated portion was not” (21). As a result of the shocking divide, Coates comprehends the burden of his race. Coates therefore feels “a cosmic injustice, a profound cruelty, which infused an biding, irrepressible desire to unshackle my body and achieve the velocity of escape (21). The quality of life between the culture belonging to Coates’s skin in contrast to the culture of suburban America creates for Coates a sense of otherness between himself and the rest of the world. Disillusioned, Coates avidly pursues answers to this divide. Coates thereby embarks on a quest to satiate this internal conflict of cultures, beginning his journey towards
For Gerald of Wales, religion was one of the most essential aspects of being a civilized human being. Therefore, when he wrote, The History and Topography of Ireland, he portrayed its inhabitants as subhuman and barbaric during his apparent travels to Ireland. As a colonizer, Gerald picked a far away place in which many had not been to, in order to establish them as the “other”. Unfortunately, for Gerald, he may have ridiculed the Irish for their lifestyle conveyed in his writing, but his exploitation of them most likely was done because he could in fact relate to them. In the book, The Postcolonial Middle Ages, Jeffery Jerome Cohen’s analysis in his chapter, “Hybrids, Monsters, Borderlands: The Bodies of Gerald of Wales”, closely focuses on Gerald’s cultural hybridity, which mirrors his accounts of the Irish. Although he deemed the Irish as barbaric, they were also hybrids, thus he also shared a feeling of displacement with them. Nonetheless, he still held himself to a higher degree because they did not properly celebrate Christianity, ultimately leading them to make other unpleasant decisions.
The imposition of European culture on Natives during the colonization of the New World entailed not only the desire to dominate/convert supposedly inferior Natives but also an accompanying fascination with their contradictory way of life. Europeans saw Native culture as uncivilized and comparable to a primitive state of European existence. Despite this view, Herder’s account in Reflections on the Philosophy of the History of Mankind reflects a Romantic European fascination with the natural and simplistic facets of Native culture. According to Herder, nature has favored Natives by providing them with “no idle fast of pleasing poisons, [nature] has p...
Anthropology is the study of the development of humankind within their different cultures. When one looks inside a culture, they can see the true aspects and meanings behind a societies behavior and traits. By following the principle that is cultural relativism, one can also determine that no culture truly surpasses another culture, and that each society has key differences that are important to its culture and location. This is a method that can also be seen in many intriguing films from this semester, one in particular being The Emerald Forest. Throughout this essay, this film will be analyzed around one character who greatly represents what it means to truly immerse oneself into a different culture to gain a new perspective, and many key terms in anthropology will be explored through 4 different films from the semester.
During the era of maritime exploration and the discovery of the Americas, assumptions were made of the land likening it to not only a paradise, but one that was overrun with cannibalistic natives. These suppositions led to a desire to explore the lands and conquer the savages that posed a threat to man and civilization itself. The consequences of this mass colonization and dehumanization of the natives paved the way for literary pieces that pose as critiques of the era when viewed through a post-colonial lens. When looked at through a post-colonial perspective, a few common themes prevail amongst compared texts. Focusing on the theme of the journey, what it means, and what is at stake, Garcilaso de la Vega’s “The Story of Pedro Serrano” and Juan José Saer’s The Witness both touch on all these themes with great severity, dissecting the purpose of the journey and what it means to be a civilized man.
Before the slave trade began, Europeans had ideas about Africa, before discovery, which varied with “time and pace” (Davidson, 23). Africa was extremely foreign to Europe, as the only information they has was from a memoir written by a traveler titled “Inner Africa” in 1447. The information in the memoir is known as “caravan gossip” which was picked up by a traveler named Antonio Malfante, was wildly untrue. Malfante told Europeans that in the south of Tuat and the deserts surrunding Tuate: “there are black people who have innumerable great cities and territories” (Davidson, 24). He explained further that Africans were “carnal, and “act like beasts” he even told some that they were cannibals. It is because of these sorts of misconceptions lead on by “travelers” like Malfante, that Europeans built false understandings of places less traveled, like Africa.
Personal experience and reflexivity should be used within anthropology as a tool to reflect on the culture that is being studied and not a refocusing of attention on the self. Works such as Dorinne Kondo’s “Dissolution and Reconstitution of Self,” use the idea of reflexivity as a mirror in which to view the culture being studied in a different manner. This use of reflexivity allows for the focus to stay on the culture being studied. A move away from this is the new branch of humanistic anthropology represented in this essay by Renato Rosaldo’s “Grief and a Headhunter’s Rage” and Ruth Behar’s “Anthropology that Breaks Your Heart” allows anthropologists to use reflexivity as a way to explore universal human feelings. For me, this is not the study of anthropology as much as self-reflexive psychology. The focus shifts from culture to self. The anthropologists completely understands the feelings of the people he/she is studying. I think that it is rather ambitious to state that emotion is univeral, and I do not think that it is the job of anthropologists to do so. The reflexive voice is a necessary aspect of ethnographic writing, but the anthropologist must be careful not to shift focus from concentrating on culture to concentrating on herself.
Migration of the human population began over a million years ago beginning in Africa and later across Asia and Europe. Since the beginning of human existence, migration has continued through both voluntary migration within one’s country or elsewhere and through involuntary migration, which includes the slave trade and human trafficking. The movement of labor to capital can simply illustrate modern migration, in its purest form. Because of the constant migration of humans across the globe, the assimilation of many cultures was forced. This in turn led to inherent problems such as cultural alienation and cultural fragmentation to exist within society. In each of the short stories, “One Out of Many” written by Nobel laureate V.S. Naipaul and “The Old Chief Mshlanga” written by Nobel laureate Doris Lessing, the authors are able to successfully express the subject matter of cultural alienation and fragmentation through careful analysis of class and race in each of the stories respective societies.
Roberts (1985) cited in Hall (1996, p.187) define the modern history as “…the approach march to the age dominated by the West". In order to have a better understanding on such definition, we must first observe the established meaning of the so-called “the West”. According to Hall, in the discourse of the West and the Rest, the concept of the West is not simply based on geographical location, but rather on a type of society arising in the sixteenth century in Europe which shared a number of simi...