Introduction To Anthropology
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Hira YounisIntroduction To Anthropology
Uploaded by
Hira YounisIntroduction to Anthropology
Derived from Greek, the word “anthropos” means “human” and “logy” refers to the
“study of.” Quite literally, anthropology is the study of humanity. It is the study of
everything and anything that makes us human. From cultures, to languages, to
material remains and human evolution, anthropologists examine every dimension of
humanity by asking compelling questions like: How did we come to be human and
who are our ancestors? Why do people look and act so differently throughout the
world? What do we all have in common? How have we changed culturally and
biologically over time? What factors influence diverse human beliefs and behaviors
throughout the world?
Overview
Throughout its existence as an academic discipline, anthropology has been located at
the intersection of natural science and humanities. The biological evolution of Homo
sapiens and the evolution of the capacity for culture that distinguishes humans from
all other species are indistinguishable from one another. While the evolution of the
human species is a biological development like the processes that gave rise to the
other species, the historical appearance of the capacity for culture initiates a
qualitative departure from other forms of adaptation, based on an extraordinarily
variable creativity not directly linked to survival and ecological adaptation. The
historical patterns and processes associated with culture as a medium for growth and
change, and the diversification and convergence of cultures through history, are thus
major focus of anthropological research.
In the middle of the 20th century, the distinct fields of research that separated
anthropologists into specialties were (1) physical anthropology, emphasizing the
biological process and endowment that distinguishes Homo sapiens from other species , (2)
archaeology, based on the physical remnants of past cultures and former conditions of
contemporary cultures, usually found buried in the earth , (3) linguistic anthropology,
emphasizing the unique human capacity to communicate through articulate speech and the
diverse languages of humankind, and (4) social and/or cultural anthropology,
emphasizing the cultural systems that distinguish human societies from one another and the
patterns of social organization associated with these systems . By the middle of the 20th
century, many American universities also included (5) psychological anthropology,
emphasizing the relationships among culture, social structure, and the human being as
a person.
The concept of culture as the entire way of life or system of meaning for a human
community was a specialized idea shared mainly by anthropologists until the latter
half of the 20th century. However, it had become a commonplace by the beginning of
the 21st century. The study of anthropology as an academic subject had expanded
steadily through those 50 years, and the number of professional anthropologists had
increased with it. The range and specificity of anthropological research and the
involvement of anthropologists in work outside of academic life have also grown,
leading to the existence of many specialized fields within the discipline. Theoretical
diversity has been a feature of anthropology since it began and, although the
conception of the discipline as “the science of humanity” has persisted, some
anthropologists now question whether it is possible to bridge the gap between the
natural sciences and the humanities. Others argue that new integrative approaches to
the complexities of human being and becoming will emerge from new subfields
dealing with such subjects as health and illness, ecology and environment, and other
areas of human life that do not yield easily to the distinction between “nature” and
“culture” or “body” and “mind.”
Anthropology in 1950 was—for historical and economic reasons—instituted as a
discipline mainly found in Western Europe and North America. Field research was
established as the hallmark of all the branches of anthropology. While some
anthropologists studied the “folk” traditions in Europe and America, most were
concerned with documenting how people lived in nonindustrial settings outside these
areas. These finely detailed studies of everyday life of people in a broad range of social,
cultural, historical, and material circumstances were among the major
accomplishments of anthropologists in the second half of the 20th century.
Beginning in the 1930s, and especially in the post-World War II period, anthropology
was established in a number of countries outside Western Europe and North America.
Very influential work in anthropology originated in Japan, India, China, Mexico,
Brazil, Peru, South Africa, Nigeria, and several other Asian, Latin American, and
African countries. The world scope of anthropology, together with the dramatic
expansion of social and cultural phenomena that transcend national and cultural
boundaries, has led to a shift in anthropological work in North America and Europe.
Research by Western anthropologists is increasingly focused on their own societies,
and there have been some studies of Western societies by non-Western
anthropologists. By the end of the 20th century, anthropology was beginning to be
transformed from a Western—and, some have said, “colonial”—scholarly enterprise
into one in which Western perspectives are regularly challenged by non-Western ones.
History of Anthropology
The modern discourse of anthropology crystallized in the 1860s, fired by advances in
biology, philology, and prehistoric archaeology. In The Origin of Species (1859),
Charles Darwin affirmed that all forms of life share a common ancestry. Fossils began
to be reliably associated with particular geologic strata, and fossils of recent human
ancestors were discovered, most famously the first Neanderthal specimen, unearthed
in 1856. In 1871 Darwin published The Descent of Man, which argued that human
beings shared a recent common ancestor with the great African apes. He identified the
defining characteristic of the human species as their relatively large brain size and
deduced that the evolutionary advantage of the human species was intelligence, which
yielded language and technology.
The pioneering anthropologist Edward Burnett Tylor concluded that as intelligence
increased, so civilization advanced. All past and present societies could be arranged in
an evolutionary sequence. Archaeological findings were organized in a single universal
series (Stone Age, Iron Age, Bronze Age, etc.) thought to correspond to stages of
economic organization from hunting and gathering to pastoralism, agriculture, and
industry. Some contemporary peoples (hunter-gatherers, such as the Australian
Aboriginals and the Kalahari San, or pastoralists such as the Bedouin) were regarded
as “primitive,” laggards in evolutionary terms, representing stages of evolution through
which all other societies had passed. They bore witness to early stages of human
development, while the industrial societies of northern Europe and the United States
represented the pinnacle of human achievement.
Darwin’s arguments were drawn upon to underwrite the universal history of the
Enlightenment, according to which the progress of human institutions was inevitable,
guaranteed by the development of rationality. It was assumed that technological
progress was constant and that it was matched by developments in the understanding
of the world and in social forms. Tylor advanced the view that all religions had a
common origin, in the belief in spirits. The original religious rite was sacrifice, which
was a way of feeding these spirits. Modern religions retained some of these primitive
features, but as human beings became more intelligent, and so more rational,
primitive superstitions were gradually refined and would eventually be abandoned.
James George Frazer posited a progressive and universal progress from faith in magic
through to belief in religion and, finally, to the understanding of science.
