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Essay On Cultural Anthropology
Essay On Cultural Anthropology
Schools of anthropological thought
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Cultural anthropology is a social science that studies the origins and development of human societies (History World International, 2001). Many theories to explain cultural variations among humans have emerged. As a result, numerous anthropological schools of thought have been established based on these theories since the nineteenth century. These schools of thought encompass the dominant beliefs about culture during a time period and are constantly changing as new knowledge is acquired. As schools of thought develop, ethnographic methods have changed and developed as well. Fieldwork is an ethnographic method that has been implemented in all anthropological schools of thought. It involves gathering data and information about a specific culture by observing and interacting within the society’s natural environment (History World International, 2001). Cultural evolutionists, historical anthropologists, and functionalists have all used various approaches and incorporated fieldwork differently into their school of thought.
During the nineteenth century, Charles Darwin and Herbert Spencer both developed theories of biological evolution that were accepted by scholars in Britain and America (McGee & Warms, 2008). These theories were applied to cultural studies and the anthropological school of cultural evolution was developed. The dominate belief was that all cultures develop in a universal, ongoing sequence from primitive to complex, known as unilineal evolution (McGee & Warms, 2008). Therefore, it was thought that a more primitive society could be studied to learn about the evolutionary history of an advanced culture. This was known as the comparative method (McGee & Warms, 2008). Consequently, fieldwork was virtually unnecessary. Ma...
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.... Each time becoming more efficient in helping anthropologists gaining insight into the new theories and knowledge that will be attained.
Works Cited
History World International. (2001). The international history project: Anthropology. Retrieved from http://history-world.org/anthropology.htm
Hoey, B.A. (2011). What is ethnography? Retrieved from http://www.brianhoey.com/General%20Site/general_defn-ethnography.htm
McGee, R.J., & Warms, R.L. (2008). Anthropological theory: An introductory history (4th ed.). New York, NY: McGraw Hill.
Radcliffe-Brown, A.R. (1968). In International Encyclopedia of the Social Sciences. Retrieved from http://www.encyclopedia.com/topic/Alfred_Reginald_Radcliffe-Brown.aspx
Tooker, E. (1992). Lewis H. Morgan and his contemporaries. American anthropologist, 94, 357- 375. http://www.aaanet.org/sections/gad/history/051tooker.pdf
Gender Importance of the Anthropologist of Ethnography What importance may the sex of the anthropologist have on the ethnographic process? There are many factors which can influence the ethnographic process for an anthropologist, and a very important one is his/her sex. This essay will examine the different attitudes towards sex, the problems that face all ethnographers when they embark on fieldwork in a different environment to their own, as well as the problems and benefits which can arise due to the sex of an anthropologist. In order to produce a written work about a certain culture or society (an ethnography, anthropologists must embark on what is known as the ethnographic process". This term refers to all of the various activities and research methods which the anthropologist must undertake if he/she wants to obtain a profound and objective understanding of the culture being studied.
Myers, provider of source material for Edie Heydt's notes from "Human Origins," fall 1997, Alfred. Much of the material in the notes is paraphrased, and the original information sources are unknown. Michael Ruse, The Darwinian Revolution, pub. 1979 by The University of Chicago Press, Chicago 60637. H. G. Wells, The Island of Dr. Moreau, copyright 1996 by Dover Publications, Inc.,
The “Roaring Twenties” was a time period known for its innovation. Skirts got shorter, teens got bolder, and Prohibition was in full swing. These changes also gave way to a time period full of religious conflict. “In [religious] minds, Prohibition had always been about more than alcohol. It represented an effort to defend traditional American values against the growing influence of an urban, cosmopolitan culture” (Gillon 152). Charles Darwin had published his book, The Evolution of Species, in 1859 and The Descent of Man in 1871, detailing the evolution of man from ape-like creatures. When A Civic Biology, a biology textbook containing information on evolution, was published in 1914, teachers around the country began using it in their courses. By the twenties, these books had sparked all sorts of new ideas regarding the origin of man as well as opposition due to the creature from which he claimed we evolved and to the disagr...
Spencer, Robert F. Methods and Perspective in Anthropology. Minneapolis: The University of Minnesota Press, 1954.
The theory of social darwinism was first introduced to the public[1] in “A Theory of Population, Deduced from the General Law of Animal Fertility”, an article by Herbert Spencer published in 1852. This work preceded the publishing of Darwin’s book by seven years, and “given the timing, it is curious that Darwin’s theory was not labeled ‘natural Spencerism’ instead of Spencer’s theory being labeled ‘social Darwinism.’”[2] Spencer’s article, though mainly focused on biology and the ways in which animal populations develop, does include an inkling of the social ideas he would later more fully examine. His main theory of population deals with survival of the fittest, a phrase he coins in this a...
In 1758 a Swedish botanist named Carolus Linnaeus established the classification system still in use for various forms of life. He listed four categories that he labeled as "varieties" of the human species. To each he attributed inherited biological as well as learned cultural characteristics. He described Homo European as light-skinned, blond, and governed by laws; Homo American was copper-colored and was regulated by customs; Homo Asiatic was sooty and dark-eyed and governed by opinions; Homo African was black and indolent and governed by impulse. We can in retrospect recognize the ethnocentric assumptions involved in these descriptions, which imply a descending order of prestige. Most striking is the labeling of the four varieties as governed by laws, customs, opinions, and impulse, with Europeans on the top and Africans at the bottom. In fact, different populations within all four varieties would have had all four forms of behavior. (8).
Reflexivity is a qualitative method of research that takes an ethnography one step further, displaying the personal thoughts and reflections of the anthropologist on his informants. Ethnographies generally take an outside or foreign perspective of a culture, like reading a text, and reflexivity introduces a new component of inside description. Here, the anthropologist may describe personal interactions and experiences with natives and use this inside information to make additional conclusions about the people being studied. The ethnographer may also reflect on his ethnic connections with his informants, or his acceptance into the society, explaining that it provides valuable, inside knowledge of the culture and ultimately leads to a greater understanding of the native people as a whole.
Culture is beautifully complex. Cultural practices naturally, therefore, are made up of intricate implicit and explicit thoughts and behaviours. Participant-observation is at the centre of anthropological research because it allows the anthropologist to experience rather than read. Bronislaw Malinowski, regarded as the father of participant-observation, created a scientific framework for how research could be conducted in the field. This framework has evolved as anthropology has changed over the ages. In this essay, I will compare and contrast the central premises of Malinowski’s 1922 book Argonauts of the Western Pacific and a contemporary anthropologist Nancy Kalow’s article Living Dolls which reflects on the participant-observation she carried
Hutcheon, P.D. Leaving the Cave: Evolutionary Naturalism in Social Scientific Thought. Ithaca: Wilfrid Laurier University Press, 1996.
It analyzes similarities and differences in various cultures and societies. Culture is learned and affects our perception of the world throughout our life. Overtime, a sense of cultural superiority is formed amongst individuals who are constantly exposed to their own culture. Anthropology can help eliminate culturally based biases, also known as ethnocentrism. It is a common practice we all in engage in when evaluating other cultures, however, by practicing anthropology this allows us to learn about other cultures by placing themselves into the cultural environment allows us to learn the traditions and customs by experience. Marjorie Shostak`s study of the !Kung people revealed that they organized themselves differently than Western cultures, which included solving conflicts with discussion, communal behavior, and basic living traditions. Moreover, by interviewing and living in this cultural environment, Shostak was able to empathize with the !Kung people and she also considered that all humans share an emotional life, which is important when studying the history of our human
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.
Klin, Candyce. “Darwinism as A Cultural Issue” Cedar Crest College, 2 June 2001. Web. 17
Boas, F. (1930). Anthropology. In, Seligman, E. R. A. ed., Encyclopaedia of Social Sciences. Macmillan: New York.
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”.
Cultural anthropology has taught me a lot in such a short time. This class has been very eye opening to me and has made me think more about the different cultures around me and just how important it is to learn about them. One of the things I have learned is how religion is related to culture. Culture is behaviors of a community such as the food they make, the music they listen to, and the rituals they take part in. This can be very similar to religion because a culture is based off of their religious beliefs. Some cultures do not eat pig because it is against their religious beliefs. Some cultures listen to particular songs because it is based off of their religious beliefs. Another thing cultures relate closely to is languages. Without language