Even a student that has been educated for only four weeks in anthropology can admit that their viewpoint has changed since acquiring their knowledge. Studying a foreign way of life and unfamiliar customs sheds light on the impact that one’s own culture has on their thoughts. Anthropology is valuable because has the ability to remove the shock and misunderstanding that occurs when examining an alien worldview. The value of cultural relativism, the principle that one culture should not be judged by the standard of another culture, is illustrated in the comparison of Peace Corp volunteer Floyd Sandford’s African Odyssey and anthropologist Richard Lee’s Dobe Ju/’hoansi. A trained anthropologist speaks primarily in the voices of the people and quantitative data, while a relatively untrained Peace Corp worker enters a new culture and colors his account with his own emotional reactions and voice.
The main difficulties that arose during Sandford’s field situation was the result of a lack of relevant education and exposure to integral aspects of Nigerian culture. The Peace Corp training inadequately prepared him for the realities of African life; he was trained to deal with venomous snake bites and communist propaganda that never were an issue (Sandford 2007: 15). Sandford’s difficulties could similarly arise from the fact that he excitedly embraces all novel aspects of the local culture. He insists on visiting an African barber, who was inexperienced cutting Caucasian hair, because he wants his money to fuel the local economy. Sandford reacts to his disastrous haircut with, “Surprise, horror. The mirror didn’t lie. The entire one-third front of my head had been scalped. I looked like a Hare Krishna” (Sandford 2007:49). Time...
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...culturated stereotypes through studying other cultures in their own right. Perhaps the best way to compare these two works is to similarly view them in their own right; Sandford’s emotional interpretations of Nigerian culture and Lee’s scientific ethnography are the results of differences in education and motivation.
Works Cited
Bohannen, Laura.
1996 Shakespeare in the Bush. In Anthropology 09/10, edited by Angeloni Elvio, 56-59. New York City: The McGraw-Hill Companies, Inc.
Council of the American Anthropological Association
1986 “Principles of Professional Responsibility.” In “Statements on Ethics.” < http://www.aaanet.org/stmts/ethstmnt.htm> 17 Jan 2010.
Lee, Richard B.
2003 The Dobe Ju/’hoansi. Third edition. Belmont, California: Wadsworth Publishing.
Sandford, Floyd.
2007 African Odyssey. First edition. New York: iUniverse, Inc.
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
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.
Richard B. Lee (2003). The Dobe Ju/‘hoansi (3rd Edition). Case studies in cultural anthropology, USA, Wadsworth, Cengage Learning.
Desjarlais, R., & Throop, C. J. (2011). Phenomenological approaches in anthropology. Annual Review of Anthropology, 40, 87-102. doi: 10.1146/annurev-anthro-092010-153345.
The Return to Laughter is a fictionalized account by Elenore Smith Bowen about her experiences with the Tiv culture in Africa. It describes her struggles to learn and understand the local culture and beliefs, and juxtaposes her own conflicts, morals and beliefs. Bowen engages in what anthropologists termed participant-observation. The anthropologist made a few mistakes that provided revelations about herself and the Tiv people. Language difficulties provide the greatest barrier: as when the researcher is trying to understand the context of the conversation, while still struggling with the intricacy of a difficult language. Secondly, like most anthropologists Bowen knew that social relationships are a research requirement: informants are needed, yet she quickly realized that identification with one family, status or group in the society could hinder other critical relationships. These lessons are among a few that the anthropologist seeks to overcome. This essay will discuss that culture and language are dependent on each other and how forming social relationships can propel research and reveal insightful knowledge into a culture, while possibly hindering other useful information.
Nigel Barley’s The Innocent Anthropologist explores the lives and culture of the Cameroonian Dowayo tribe. The book follows Barley’s fieldwork gathered during his stay amongst the tribe, affording insight into their ceremonies, language, social norms, and beliefs. Barley’s book stands out in the highly personal tone with which he recounts his time spent with the Dowayo, acknowledging bureaucratic troubles and, oftentimes humorous, misunderstandings. With a translator, Barley embarks on his attempt to immerse himself into the culture of the Dowayo, not hesitating to participate in their festivals (to a certain degree) and incorporate himself in their daily lives. Barley regals the audience with the entire experience of his fieldwork in West Africa, making sure to include how more modern technological and political inventions, such as voting and refrigerators, are regarded by the Dowayo. Barley writes with emphasis on the difficulties of the language, which is tonal and consists of multiple dialects, the Dowayo’s fondness for
...ans of communicating the history of culture. They each raised questions in fairly broad theoretical framework-chapters beginning with a through and expansive introduction where the author poses various ways of tackling the given concepts. Karin Barber’s The Anthropology Of Texts, Persons And Publics and Stephen Belcher’s African Myths Of Origin each explains in great detail the significance of myths and oral texts as a way of weaving society and its people together, which helps provide the reader with a new perspective on the subject of African anthropology. Furthermore, by elaborating on the significance of myths and folktales of various African cultures, readers alike are able to gain a better understanding of the deep-rooted history.
Robbins, R. H. (2014). Cultural anthropology: a problem-based approach (Second Canadian ed.). Itasca: F.E. Peacock.
Khapoya, Vincent B. The African Experience: An Introduction. 4th ed. Upper Saddle River, NJ: Prentice Hall, 1998. Print.
Anthropology, akin to other academic disciplines, has stirred among its colleagues debates of theories. As anthropologists have attempted to explain human behavior and culture a few of these premises have been discredited, others dismantled and portions renovated, and still others have become staples of anthropological analysis. Regardless of modern opinion regarding the theories of past anthropologists, elements of each concept remain essential to study. By utilizing the resources of McGee and Warms, Moore, Perry, Salzman, Sokolvosky, and Spencer, I will evaluate pairs of ideas in anthropology that include ideographic and nomeothetic, unilinear evolution and neoevolution, and organic and superorganic, while also indicating their influences on other aspects of anthropological thought.
Stuck in her own interpretation of Shakespeare’s Hamlet and the idea that “human nature is (nearly) the same” worldwide, an American Anthropologist, Laura Bohannan, set off for the Tiv in West Africa (Bohannan 1). Bohannan’s original intent was to learn about the African tribe’s culture and ceremonies, but one morning, when she was sitting with the elders of the tribe, they asked Bohannan to tell them the story of Hamlet, for they have told her many of their stories and found it only fair. In an attempt to translate the play into the Tiv’s language and finding the lack of appropriate words, as well as cultural differences between ideas many Europeans and Americans both agree upon, Bohannan quickly realized her original theory was incorrect.
Schultz, Emily A. & Lavenda, Robert H. 2005, Cultural Anthropology, 6th edn, Oxford University Press, New York, Chapter 3: Fieldwork.
For example, In 1947, the Executive board of the American Anthropological Association refused to take part in the Universal Declaration of Human Rights, due to the constraints of Cultural Relativism (Textbook 300). By embracing the concept of Cultural Relativism, anthropologists take on the role of an “observer” that records data rather than taking on an “interventionist” role (Powerpoint 4). As a result, anthropologists prevent their own bias and judgement being applied to the culture they are studying. Historically, there have been instances, such as genocide, in which anthropologists have spoken out against (Textbook 300). But for the many other human rights issues, such as domestic abuse, anthropologists have not spoken out in consideration of the principle of cultural relativism (Textbook 300).
Describing the hair salon experience as “of something organic dying which should not have died,” Ifemelu expresses regret for this attempt at conforming to American standards. Therefore, Ifemelu grieves the loss of her identity as she leaves the hair salon. After “she breezed through the job interview,” Ifemelu wonders “if the [interviewer] would have felt the same way had she walked into that office wearing her thick, kinky, God-given halo of hair, the Afro” (252). By describing her hair as a “God-given halo,” Ifemelu captures the sanctity of her natural hair (252). Despite her success in the interview process, Ifemelu remains disgruntled about her new relaxed hair, which “is like being in a prison” (257). Desperate to resist caving into the pressure of assimilating into American culture and to reconnect with her Nigerian roots, Ifemelu allows Wambui to cut her hair, “leaving only two inches, the new growth since her last relaxer” (258). While Ifemelu initially cedes to American beauty standards to achieve success, she ultimately rejects them to stay aligned with her Nigerian
Anthropology is known as the study of human beings, over time and space. We often look at anthropology as just the evolution of mankind and their basic development. After taking a class in Cultural Anthropology, I’ve come to realize how much more in depth it is. There are many different aspects that we do not look at. We do not need to be anthropologists to see how these concepts can apply to our daily lives. Anthropology makes you to look at the world differently than you were taught too. Cultural anthropology, has a holistic approach that helps us to see how one society relates to itself and how that society can be taken on its own terms without bias. It helps to identify our own way of viewing various different cultures around the world and realize that the way we do things and see things may not be the only right way there is. There are other people around the world that are different from us and do things differently that we are used to or that we find to be “the right way”.