Understanding Anthropology

COURSE CONTENTS
BANC 131 ANTHROPOLOGY AND RESEARCH METHODS
BLOCK 1: Understanding Anthropology
Unit 1: Definition, Scope and Significance of Anthropology 9-21
Unit 2: Branches of Anthropology 22-40
Unit 3: Relationship of Anthropology with Allied Fields 41-52
BLOCK 2: Origin and Development of Anthropology
Unit 4: History and Development of Anthropology 55-66
Unit 5: Anthropology in India 67-81
Unit 6: Fieldwork Tradition in Anthropology 82-90
BLOCK 3: Major Fields of Anthropology
Unit 7: Concepts and Development in Biological Anthropology 93-102
Unit 8: Concepts and Development in Social Anthropology 103-115
Unit 9: Concepts and Development in Archaeological Anthropology 116-126
BLOCK 4: Research Methods and Techniques
Unit 10: Approaches of Anthropological Research 129-141
Unit 11 Methods, Tools, and Techniques 142-158
Unit 12: Research Design 159-171
Suggested Reading
Understanding
Anthropology
4
Definition, Scope and
COURSE INTRODUCTION Significance of Anthropology
Anthropology is a holistic science as it deals with all aspects of biological

and cultural diversity of humankind. The discipline of anthropology is
usually divided into four subfields: physical/biological anthropology, social/
cultural anthropology, linguistic anthropology and archaeology anthropology.
Physical/biological anthropology aims to understand the biological origins,

evolutionary changes, and the genetic diversity of the human species. Social/
cultural anthropologists aims to understand the human social and cultural
diversity across the globe, including variation and change. Archaeology
deals with the study of past human cultures through their material remains.
Linguistic anthropology deals with the study of human language and
communication, including its origins, history, and contemporary variation
and change.
The holistic approach of the discipline intersects natural science, social

science, and humanistic perspective on the human condition. Anthropologists
examine all the aspects of humankind from both scientific and humanistic
perspectives. The main focus of anthropological research is a deep and
rich understanding of who we are as human, how we changed and why
we are as we are. Anthropologists engage in field-based research as well
as laboratory analyses and archival investigations with established theories,
methods and analytical techniques. Each branch of anthropology focuses
on a different set of research interests and generally uses different research
techniques.
This is a six-credit course. This course will provide an introduction to the

subject, origin and development of the discipline, development of
anthropology in India and research methods of the discipline. This course
is designed for learners who may go on to conduct fieldwork in
anthropology or other related fields. In this course you will learn what
anthropology is, its major branches, concepts and development of the
discipline. You also learn about research methods, tools and techniques that
anthropologists employ to study human beings to solve global issues in
contemporary changing world.
5
Understanding
Anthropology BLOCK INTRODUCTION
Of all the disciplines that examine aspects of human existence and
accomplishments, only anthropology explores the biological and cultural
aspects of human beings.Though anthropology is comparatively a young
discipline, it occupies an important position in the academics. Even though
anthropology took lot of time to develop as an independent discipline of
teaching and research, it is taught in almost all universities in India and
across the globe. Anthropology is a holistic science. In order to understand
its holistic nature, it is important to know the various branches of
anthropology. The course is divided into four blocks.
BLOCK 1:The first block is ‘Understanding Anthropology’. It provides
the learners with the basic understanding of the subject matter and highlights
the importance of anthropology. This block consists of three units: Unit 1
deals with meaning of anthropology, various definitions, scope and
significance of anthropology. Unit 2 deals with the various branches of
anthropology. Unit 3 deals with relationship of anthropology with other
disciplines.
BLOCK 2: The second block is ‘Origin and Development of Anthropology’.
This block consists of three units: Unit 4, History and Development of
Anthropology, deals with the growth of anthropology in the world. Unit 5,
Anthropology in India, deals with the growth and development of
anthropology in India. Unit 6, Fieldwork Tradition in Anthropology,
describes the beginning and growth of fieldwork tradition in anthropology.
BLOCK 3: The third block is ‘Major Fields of Anthropology’. This block
deals with growth and development of major branches of the discipline.
This block consists of three units: Unit 7 describes the concepts and
developments in biological anthropology. Unit 8 describes the concepts and
developments in social anthropology. Unit 9, Concepts and Development
in Archaeological Anthropology, describes the concepts and developments
in prehistory and archaeological anthropology.
BLOCK 4: The fourth block is ‘Research Methods and Techniques’. This
block provides a basic toolkit for field research methods in anthropology.
It provides a foundation for the learners to plan and execute their own
research project. The fourth block is ‘Research Methods and Techniques’.
It describes the main components of research methods in anthropology. This
block consists of three units: Unit 10, Approaches of Anthropological
Research, deals with basic issues and approaches of anthropology. Unit 11,
Methods, Tools, and Techniques, outlines the various methods of data
collection from fieldwork, in which the researchers live among the societies
studied and observe their ways of life closely. Unit 12, Research Design,
delineates the research processes and the ways and manners of conducting
the study.
6
Significance of Anthropology
BLOCK 1 : Understanding Anthropology

Unit 1 : Definition, Scope and significance of anthropology 9-21
Unit 2 : Branches of anthropology 22-40
Unit 3 : Relationship of anthropology with allied fields 41-52
7
Understanding
Anthropology
8
UNIT 1 DEFINITION, SCOPE AND Significance of Anthropology
SIGNIFICANCE OF
ANTHROPOLOGY*
Contents
1.0 Introduction
1.1 Defining Anthropology
1.1.1 Holistic/Integrated Discipline
1.1.2 Comparative Science
1.1.3 Fieldwork Method
1.2 Objectives of Anthropology

1.2.1 Cultural Relativism
1.2.2 Nature-Nurture Debate
1.2.3 Applying Anthropology to Solve Life Problems
1.2.4 Universal vs. Specific Knowledge
1.3 Scope of Anthropology

1.3.1 Urban Anthropology
1.3.2 Anthropological Methods
1.3.3 Business Management
1.3.4 Disaster Management
1.3.5 Biological/Physical Anthropology
1.3.6 Archaeological Anthropology
1.4 Significance
1.5 Summary
1.6 References
1.7 Answer to Check Your Progress
Learning Objectives
After having read this unit, you should be able to:
define anthropology;
list various defining characters of the discipline;
underline its objectives; and
describe its scope and significance.
1.0 INTRODUCTION
We, humans, have our own made world. Apart from our physical presence,
there is also our social, cultural and practical world. We need anthropology when
we have to know and understand things related to disciplining ourselve as a
subject. It would be very interesting to understand human beings as a subject
in human form. Humans want to understand themselves in all their forms.
* Contributed byDr. Prashant Khattri.Assistant Professor, Department ofAnthropology,, University ofAllahabad, 9
Allahabad
Understanding
Anthropology 1.1 DEFINING ANTHROPOLOGY
Giving a single comprehensive definition of anthropology is difficult as the
subject is divided into four sub-branches that deal with different aspects of
human existence. To be called an anthropologist a person needs to have
studied all the four branches:
social-cultural anthropology
biological anthropology
archaeology
linguistic anthropology.
However, generally in India and elsewhere students tend to specialize in one
of these branches for obtaining master’s degrees and doing research.
Anthropology is a holistic discipline as it tries to understand human existence
from different angles of culture, biology, history, and environment. Eric
Wolf (1964) states “anthropology is less a subject matter than a bond between
subject matters. It is in part history, part literature; in part natural science,
part social science; it strives to study men both from within and without; it
represents both a manner of looking at man and a vision of man-the most
scientific of the humanities, the most humanist of sciences.”
Anthropologists are interested in understanding the origin and development
of human species. They are also interested in knowing how environment
affects culture and how culture has an impact over the growth and
development of human personality. They inquire about the existence of human
variation and try to find reasons behind such variations. They are equally
interested in the reconstruction of human past and its culture. Besides having
such diverse interests, anthropologists also have a diverse and unique tool
kit in the form of research methods that help in answering such questions.
Anthropologists also apply their knowledge and methods of research in solving
practical problems and thus giving rise to a new field in anthropology called
applied anthropology.
The word anthropology literally means science of human as anthropos means
human and logos means science. However, this definition gives a very broad
and vague idea about the subject matter of anthropology as other disciplines
such as psychology, history and sociology can also be considered as studying
human beings.
The American Anthropological Association defines anthropology as “the
study of humans, past and present. To understand the full sweep and
complexity of cultures across all of human history, anthropology draws and
builds upon knowledge from the social and biological sciences as well as
the humanities and physical sciences. A central concern of anthropologists
is the application of knowledge to the solution of human problems” The
basic idea in this definition is that anthropology is an integrative science that
tries to understand human in its totality. It studies cultural and biological
diversities for a better understanding of human existence. Anthropology
10 appreciates and celebrates diversity.
1.1.1 Holistic/Integrated Discipline Definition, Scope and
Integrating biological, archaeological and cultural dimensions to understand
human past and present can generate interesting results. An example can
illustrate this point more clearly. We all have studied about the Indus Valley
Civilization and know something about the fascinating culture and society
during that period. Its past had been reconstructed on the basis of
archaeological findings in the form of artifacts, seals, statues, objects of
daily use, objects of luxury etc. as its script has not been deciphered. The
past is reconstructed based entirely upon contextual findings and scientific
analysis.
Some male and female skeletal remains have been found from Harappa. On
genetic analysis of these remains found that most of the male skeletal remains
were genetically not related. On the other hand, most of the females were
genetically related to each other. Since most of the females were related
genetically, therefore, the residence pattern after marriage could be ‘matrilocal’
in nature. This suggests that after marriage a male might have go to his
wife’s house to reside, which is opposite of what we observe generally in
India. This may also have important bearing in the context of position of
women in the society. It has been observed that in matrilocal societies,
position of women is better than their patrilocal counterparts. Anthropology
therefore takes a holistic view of human existence. It starts from placing the
Homosapiens in the evolutionary scheme to analyzing the variations within
the human species. It then tries to understand the emergence and
diversification of culture and emergence of civilization (McIntosh, 2008).
1.1.2 Comparative Science

Besides being holistic there are other defining characteristics of the subject.
Anthropology since its inception had been a comparative science. It is through
the method of comparison that an anthropologist reaches to some kind of
generalizations. Different cultures and human populations are compared in
order to understand similarities and differences between them. During the
emergence of the subject, comparison was used as a method to illustrate and
categorize different cultural groups into an evolutionary sequence. However,
over a period of time (from the beginning of twentieth century) due to the
emergence of new ideologies in the subject, comparison was made in order
to reach certain generalizations about the structure of the society and laws
governing the society.
The comparative method also generated an important debate between
ethnocentrism and cultural relativism. In the beginning, comparison between
‘simple’ and ‘complex’ societies led to a belief that some societies are superior
to the others and the western societies are at the epitome of cultural evolution.
This gave rise to an ethno-centric bias. However, over a period of time it
was realized that every culture should be understood in its own specific
context and there is nothing like the concept of superior or inferior culture,
this came to be known as the idea of cultural relativism (Harris, 1968/2001).
It is this idea which adds value to the subject and makes us more tolerant
towards other cultures and populations. Such kind of a debate and synthesis
of idea was possible only in a subject like anthropology which is concerned
with human and cultural variations.
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Understanding
Anthropology
1.1.3 Fieldwork Method
The hallmark of anthropology is its fieldwork method. B. Malinowski
popularized intensive fieldwork method. An anthropologist is expected to
spend a considerable amount of time in the field (around one year).
Traditionally a field is defined as a place inhabited by a cultural group.
Mostly anthropologists choose their field among the tribal communities that
inhabit certain far-flung hilly, forest or coastal areas. Most of the earlier
stalwarts in the subject chose their field among such communities. For
example,
Malinowski worked among the Trobriand Islanders inhabiting Papua
New Guinea,
Evans Pritchard worked among the Nuer community of Anglo-Egyptian
Sudan,
Radcliffe Brown worked among the Andaman Islanders,
Margaret Mead worked among the Samoans.
It is also expected from a fieldworker that she will not only stay with the
people that she intend to study but also learn their language and ways of life.
She is expected to participate in the daily activities of the people and at the
same time observe how people and their various institutions function. This
method is known as ‘Participant Observation’. Employing this method, a
fieldworker participates in the social life of the community she is studying
and observes how people negotiate their cultural and social lives.
This method was popularized by Malinowski as he was of the opinion that
an anthropologist should not rely on what people say that they do but rather
an anthropologist should observe for herself what people actually do because
sometimes people won’t tell you what they exactly do or how they carry out
their social and cultural activities as they might indulge in politics of
representation where they might project the ‘ideal’ and conceal the ‘actual’.
Therefore in order to understand the ‘actual’, observation is needed. The
idea of participant observation will get a researcher closer to the way people
think and carry out their activities. This is the way of understanding the
people’s point of view or people’s perspectives (Robben and Sluka, 2007).
Activity 1.1.3
Watch a BBC Four Documentary on Malinowski “Tales From the
Jungles: Malinowski” for getting a closer look into anthropological
fieldwork.
Check Your Progress 1

1) Anthropology has how many sub-branches?
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2) Who popularized intensive fieldwork method? Definition, Scope and
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3) What is ‘Participant Observation’?

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1.2 OBJECTIVES OF ANTHROPOLGY

Objectives of a discipline can be defined at two levels:
a) at the level of the students of the discipline which includes the objective
of studying the discipline.
b) at the level of different stakeholders, that is to say, that how the
knowledge created by research in a particular discipline is being
negotiated by people at large or what purpose does it serve for different
people such as administrators, thinkers, and researchers.
At the first level, the objective of anthropology is to make students aware
of and appreciate human and cultural variations. This, in turn, leads to a
much nuanced approach to various life situations. It is the only discipline
that takes into account the bio-social existence of the human population.
Most of the path-breaking researches in anthropology have been conducted
among the tribal and peasant groups and therefore it brings a largely
marginalized section of human population into dominant public and
intellectual discourse through knowledge sharing and dissemination.
1.2.1 Cultural Relativism

At the second level, of different stakeholders, one would find that,
anthropology as a discipline started with the objective of studying human
and cultural evolution. Cultural evolution like human evolution was thought
to have occurred in a stage-by-stage manner from simple to complex cultural
and societal traits. This led to the belief that most of the tribal societies
around the world represent an earlier stage of cultural evolution and will
ultimately be evolved to the level of western cultures and civilization. This
led to a kind of ethnocentric bias. This bias tilting towards the superiority
of the white western ‘race’ gave impetus to the idea of colonialism as it was
considered e the duty of the ‘white men’ to civilize the ‘primitive’ societies.
This earlier idea was used to consolidate western colonialism in Africa and
Asia.
In the Indian context most of the early anthropologists were British and their
main aim was to study different population in the sub-continent in order to
improve the administrative mechanism. However, not every anthropologist
and scholar of human culture was convinced of the line of thought of the 13
Understanding evolutionists. This led to a change in the objective of the subject towards a
Anthropology
more synchronic view or in other words the objective changed from
anthropology as a study of history to a discipline that became more concerned
in studying societies at the present state or as here and now. This objective
was most visible in the works of Malinowski who rejected the idea that
simple social institutions were inferiority to complex one. He was of strong
view of that the idea of basic needs that are common to all human beings
and because of which different social institutions are formed (Harris, 1968/
2001).
1.2.2 Nature-Nurture Debate

Pioneers in the subject have used the anthropological methodology to fulfill
the objective of challenging certain stereotypes and assumptions. It is through
this objective that anthropologists have contributed positively towards some
basic debates in both natural and social sciences. One such debate centers
around the nature-nurture controversy. It is still being debated that which
among the two is more important. Is it nature or biology that determines
human capabilities and personalities or is it the nurture or culture that
contributes towards this end? Leaning heavily towards any one of them can
lead to dangerous conclusions.
The case in point here is the notion of ‘race’. Although race is a social
construct, people tend to believe that certain physical characteristics go with
certain behavioral patterns. In other words, human behavior is considered to
be naturally determined. This led to the formation of certain stereotypes
related to race. For instance, this led to a belief that certain races are superior
to others. However, this line of thinking was not acceptable to some
anthropologists and pioneer among them was Franz Boas.
Boas was of the opinion that human behavior is culturally determined and
to fulfill this objective and to establish this line of thinking he prepared one
of his students Margaret Mead to study the adolescent behavior among the
Samoans. It was widely held before this study that adolescent was an age of
trauma and disturbances and adolescent boys and girls tend to engage in a
rebellious behavior. Such kind of behavior was thought to be rooted in their
genes and thus was thought to be universal. Boas contended that if he can
find even one example where adolescent was not a period of trauma and
disturbances then the biological basis of such an assumption could be
challenged and its cultural basis could be established. With this objective in
mind, Margaret Mead studied the adolescent behavior among the Samoans
and found that their adolescent was unlike that of Americans. Samoan
adolescents seemed to be well adjusted with no associated trauma or
disturbances. With such a finding the importance of nurture became
established (Harris, 1968/2001).
1.2.3 Applying Anthropology to Solve Life Problems

Anthropology is studied and practiced to bring about positive change in the
lives of the people. This is the applied aspect of anthropology where
anthropological knowledge is used to help people lead better lives.
Development seems to be the buzz word in the present global context. It
requires utilization and consumption of natural resources in the form of
14 forest produces, minerals, coal, etc. that in turn may require felling of trees
for wood and mining to extract minerals. Such activities lead to large-scale Definition, Scope and
displacement of people mostly tribes who inhabit such areas for centuries. Significance of Anthropology
It is in this context that the anthropological knowledge and insight comes in
handy. Anthropologists are people who can take stand for such a marginalized
section of the population. Knowledge about tribal needs and wants can help
in protecting their rights. In this context anthropology relates to the issue of
advocacy of civil rights (Olivier de Sardan, 2005).
The applied dimension of anthropology was also largely influenced by the
World War II (Eames and Goode, 1977). During the Second World War, it
was realized that anthropological knowledge and methods can be used to
understand the enemy culture in order to hasten victory of the allied forces.
One such study was conducted by Ruth Benedict on Japanese prisoners in
America in order to understand the Japanese culture. Such studies came to
be known as studying ‘culture at a distance’ because in such a study the
anthropologist is not going among the natives in their land but trying to
study their culture through some cultural representatives, like in this case,
war prisoners. Based on her study, Benedict wrote Chrysanthemum and the
Sword. Studies with similar objectives were conducted by other
anthropologists during the Second World War in America that focused on
the issue of dietary patterns of the people. It was believed that if the dietary
pattern can be studied and changed in accordance with food items that were
in greater supply during the war then the food crisis may be resolved (Eames
and Goode, 1977).
1.2.4 Universal vs. Specific Knowledge

The basic underlying objective of the subject has been to juxtapose the local
with the global. In other words, the anthropological knowledge has grown
from understanding the particular in the context of the universal. This is to
say that even when an anthropologist looks on the particular, her aim remains
universal. This is evident from the above examples where an anthropologist
chose a very specific community for her study and based on such a study
aimed at answering certain basic questions which are more fundamental in
nature.
Acquiring particular knowledge also fulfills the objective of comparing it
with the known. For example, if the objective of an anthropologist is to
understand the position of women in the society then she will start with
asking the question what is the position of women across different societies?
After having obtained answers from different societies, she will compare
them in order to reach some kind of conclusions. This kind of particular
knowledge also has some advantage in the form of suggesting alternative
strategies and structural formulations that may lead to solving present
problems. For example, while studying gender equality, if alternative models
of equal status of men and women in the society are available then they can
be emulated on a larger scale (Beard-Moose, 2010).
Similarly, understanding religion and its function in the contemporary society
will begin from similar questions of the function and status of religion in
other societies. This specific/particular knowledge about a single society
helps in re-orienting and reframing fundamental questions and concepts. For
example, Kathleen Gough studied the marriage and family patterns among
the Nayars of Kerala which led to the reformulation of the definition of 15
Understanding marriage which was till then defined as a union of male and female with
Anthropology
common residence for attaining certain social goals.
Another important dimension of the particular knowledge is the study of the
indigenous knowledge system of tribal groups. Such indigenous knowledge
is the product of specific socio-economic and ecological situations that over
a period of time become important strategic tools for survival. Recently this
indigenous knowledge system has been given prime importance even by the
Government of India as it has proved to be of great help in managing
extreme life conditions during natural disasters.
Some communities have lived with disasters such as floods and droughts for
decades and therefore have developed specific knowledge related to its
management and resilience. This knowledge is integrated with the larger
disaster management plans (National Policy on Disaster Management, 2009).
Similarly indigenous knowledge related to medicinal plants and their use is
of great importance for treating certain diseases.
4) What is the main objective of anthropology?
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5) What is culture relativism?

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6) Who studied the adolescent behaviour among the Samoans in the 1920s?
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1.3 SCOPE OF ANTHROPOLOGY

1.3.1 Urban Anthropology
Most of the anthropological studies in the past were conducted upon isolated
social groups that can be called ‘tribes’. Even today, anthropologists have
not completely abandoned their bailiwick for studying such groups as most
of the anthropological fieldworks planned by independent researchers and
groups are conducted among these tribal groups. However, besides carrying
out the ethnographic descriptive account of these groups, anthropologists are
also interested to understand various cultural and social changes that are
taking place among such communities.
16
The scope of the subject has also widened especially after the 1960s when Definition, Scope and
a new sub-branch of anthropology emerged known as urban anthropology Significance of Anthropology
(Eames and Goode, 1977). As the process of urbanization picked-up pace,
urban centers attracted the population of the rural areas searching for better
livelihood opportunities. Also, with the process of development gaining
importance, a lot of forests and agricultural lands that belonged to the tribes
and peasant communities was taken for building dams, mines, etc. which led
to a large-scale migrations and displacement of these communities. With
such communities migrating to urban areas, anthropologists also shifted
their attention to these areas and hence emerged studies that focused on
‘peasant in cities’ (Eames and Goode, 1977). Such studies mainly focused
on the adaptability of the migrant community to new places and ensuing
social and cultural changes that accompanied such migrations.
The discipline of archaeology also contributed to urban anthropology.
Archaeologists are more concerned with the study of the emergence of urban
centers and the factors that led to their emergence. Such studies become
important in the backdrop of understanding the processes that led to urban
civilizations (Eames and Goode, 1977).
1.3.2 Anthropological Methods

The applied dimension of anthropology has broadened its scope by applying
the methods of anthropology to solve the problems of communities. Applied
anthropology uses tools like Rapid Rural Appraisal (RRA) and Participatory
Rural Appraisal (PRA) for addressing particular problems and then suggesting
solutions. Under the RRA a quick appraisal of the problems of a rural
community is made in order to bring about time-bound changes in their
conditions. With the use of PRA, the anthropological notion of insider’s
perspective comes to life (Bernard, 2006). Under the PRA techniques, people
participate in negotiating the meaning and extent of their problems and
suggest solutions.
For example, people affected by floods might sit together and prepare
vulnerability maps that may mark those areas in their vicinity that are more
prone to floods. Similarly, they may prepare safe route maps that can provide
alternative routes in case of an emergency situation (Khattri, 2012). PRA is
based upon the notion that ‘people know the best’. A lot of tribal communities
in the central Indian belt have been displaced from their lands on the pretext
of developmental activities in the form of building dams, mining, acquiring
forest produce especially wood, etc. as these areas are rich in mineral and
forest resources. Anthropologists have been studying such processes and
have advocated for the rights of such tribes.
1.3.3 Business Management

Anthropologists have ventured into new and challenging areas of business
management and disaster management. The twin concepts of society and
culture are the hallmark of anthropological studies. Anthropologists are
considered to be specialists in understanding culture, society and various
changes that occur in these systems. The field of management anthropology
makes use of this specialty of an anthropologist in understanding cross-
cultural trade and business practices. Business is not only limited to economic
17
Understanding transactions rather it envisages a more dynamic behavioural aspect. People
Anthropology
meet and interact with each other and crack deals worth billions of dollars.
These behavioural aspects are best understood by anthropologists. The
anthropological method of ethnography and in-depth study at a micro-level
come in handy while studying management-related issues. The entire range
of anthropological tools can be applied basically at three levels:
1) at the level of understanding the organizational structure and culture of
a multi-national corporate business house.
2) at the level of understanding the behavior of consumers and customers
for enhancing product design for attaining more profit.
3) at the level of understanding the impact of market culture on the lifestyle
and social institutions like family, marriage patterns etc. in the society.
The anthropological tool of the comparative method provides an opportunity
for cross-cultural comparisons and reach to a generalization of best practices
in relation with marketing and organizational set-up of an organization
(Khattri, 2012).
1.3.4 Disaster Management
Anthropologists have a lot to contribute towards disaster management.
Disasters are increasing globally which is resulting in large-scale damage to
property and life. This has led to a realization that disaster management has
to be a continuous process rather than limited to a post-disaster relief event.
Now the efforts are made towards reducing risk and vulnerabilities of various
social groups. Some people are more vulnerable than others on the basis of
poverty, gender, age, social capital, and the physical space that they occupy.
A disaster, rather than being a physical or natural event, is a product of
hazards and socio-spatial vulnerabilities. Anthropologists have contributed
towards disaster management by studying and suggesting methods of
vulnerability reduction (Khattri, 2012).
1.3.5 Biological/Physical Anthropology
As anthropology is a holistic discipline, the study of human beings as
biological entities also fall under the scope of the subject. Here anthropologists
are largely concerned with human paleontology and human genetics. In human
paleontology, studies are conducted on human fossils and an attempt is
being made to unravel the evolutionary history of humans (Ember et al.,
2002).
The field of primatology is also related to human beings as it tries to trace
the roots and points of departures that led to the evolution of Homo sapiens
(Ember et al., 2002). The field of human genetics tries to understand human
variations, disease distribution across regions and human adaptations on a
genetic level. There are areas like human growth and nutrition where both
physical/biological and socio-economic dimensions become integrated.
Growth and nutrition are affected by socio-economic factors such as income,
group status and social capital (Ember et al., 2002).
1.3.6 Archaeological Anthropology
Studying societies and cultures of the remote past also fall under anthropology.
18 This branch is called archaeological anthropology. Here the main emphasis
is on reconstructing the past societies on the basis of evidences that may Definition, Scope and
appear in the form of artifacts, cave paintings, etc. Anthropologists try to Significance of Anthropology
reconstruct the lifestyle of the people who either left no written records or
those who left certain written material but which could not be deciphered as
yet (Ember et al., 2002).
7) What is applied dimension of anthropology?
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8) What is PRA method?

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1.4 SIGNIFICANCE
Anthropology acquaints us with human, cultural and biological variations.
This realization makes us more sensitive to the aspirations of different groups
in the society. Anthropological methods of in-depth fieldwork and participant
observations bring out significant results in the form of giving voice to
people’s experiences. Such methods are also adopted by other disciplines
like history. Oral histories of different oppressed communities are generated
using these methods. This becomes important in the backdrop of the
emergence of ‘political public’.
An anthropological concern with the tribal societies helps in understanding
them better and in turn lead to better policy formulations for their
development. The British to a great extent were able to rule Indians because
of their training and knowledge in anthropology. The subject is also significant
because it advocates a holistic understanding of humans as opposed to partial
and more specialized understanding. This furnishes a complete picture of
any event or phenomenon. For example, if a new drug or a treatment regimen
for a disease needs to be introduced in a tribal area it is bound to meet with
resistance as the two world views- modern medicine and traditional health
care- are not compatible to each other. The anthropological solution would
be against the forceful introduction and it would comply with a more nuanced
approach of making people realize the importance of such regimen through
their cultural metaphors.
Anthropology tries to capture the uniqueness of human existence. It studies
different cultures and societies. In the present globalized context, such studies
become important as people are interacting with different cultures more
frequently. Anthropology makes us more conversant with different cultures
and enables us to appreciate diversities.
The kind of knowledge that an anthropologist seeks is less in supply because
anthropology emerged quite late on the academic scene. It emerged as an 19
Understanding academic discipline only in the 19th century. Disciplines like physics, chemistry
Anthropology
and mathematics predate it as human beings started studying themselves and
their own behavior quite late. This calls for further research on various
dimensions in which an anthropologist is interested and thus acquires
significance as a separate discipline (Ember et al., 2002).
1.5 SUMMARY
Anthropology is a subject that studies human beings in time and space. It is
a holistic discipline based on the notion of cross-cultural comparisons.
Anthropology since its inception had been a comparative science. It is through
the method of comparison that an anthropologist reaches to some kind of
generalizations. Different cultures and human populations are compared in
order to understand the similarities and differences between them.
Anthropology is not a single discipline but an amalgam of different branches,
namely physical, social and archaeology, linguistics. These three branches
taken together help in giving a total picture of the human existence.
Anthropologists are interested in understanding the origin and development
of human species. They are also interested in knowing how the environment
affects culture and how culture has an impact on the growth and development
of human personality. They inquire about the existence of human variation
and try to find reasons behind such variations. They are equally interested
in the reconstruction of the human past and its culture.
Anthropologists also have a diverse and unique toolkit in the form of research
methods that help in answering questions and queries relating to the origin
and development of man. In the new field of applied anthropology,
anthropologists apply their knowledge and methods of research in solving
practical problems.
The objective of the subject has been to juxtapose the local with the global.
In other words, the anthropological knowledge has grown from understanding
the particular in the context of the universal. This is to say that even when
an anthropologist looks on the particular, her aim remains universal.
The hallmark of anthropological enquiry has been its fieldwork method. It
is with this method that anthropologists are able to understand the ‘other
culture’ or different culture including their own in a better way. As
anthropology is a new academic discipline, it needs a lot of research to
enrich its knowledge base that it may meet the present global challenges.
1.6 REFERENCES
Beard-Moose C.T. 2010. “Feminist Anthropology” in Birx H.J. (ed.). 21st
Century Anthropology: A Reference Handbook. Volume 2. Sage. California.
Bernard H.R. 2006. Research Methods in Anthropology: Qualitative and
Quantitative Approaches. Altamira Press. UK.
Eames E. and Goode J.G. (eds.). 1977. Anthropology of the City: An
Introduction to Urban Anthropology. Prentice-Hall. New Jersey.
Ember C.R., Ember M. and Peregrine P.N. 2002. Anthropology. Pearson
Education. Delhi.
Harris M. 2001. The Rise of Anthropological Theory. Altamira Press. CA.
20
http://www.aaanet.org/about/whatisanthropology.cfm (accessed on January Definition, Scope and
24, 2014). Significance of Anthropology
Khattri P. 2012. “Anthropology and Market”in Srivastava V.K. (ed.).

Practicing Anthropology: Practicing Anthropology and Progress. IGNOU.
New Delhi.
Khattri P. 2012. “Disaster Management” in Panda P. (ed.). Practicing
Anthropology: Diverse Arenas in Practicing Anthropology. IGNOU. New
Delhi.
McIntosh J.R. 2008. The Ancient Indus Valley: New Perspectives. ABC-
CLIO. California.
National Policy on Disaster Management. 2009. Ministry of Home
Affairs. National Disaster Management Authority. Government of India.
(The policy is available online, on the website of National Institute of
Disaster Management [NIDM] http://nidm.gov.in/policies.asp).
Olivier de Sardan J-P. 2005. Anthropology and Development: Understanding
Contemporary Social Change. Zed Books. London.
Robben A.C.G.M. and Sluka J.A. (eds.) 2007. Ethnographic Fieldwork: An
Anthropological Reader. Blackwell. USA.
Wolf E.R. 1964. Anthropology. Trustees of Princeton University. USA.
1.7 ANSWERS TO CHECK YOUR PROGRESS

1) Anthropology is divided into four sub-branches: social-cultural
anthropology, biological anthropology, archaeology and linguistic
anthropology.
2) B. Malinowski popularized intensive fieldwork method.
3) Participant Observation is the method in which the researcher participates
in the daily activities of the people and at the same time observe how
people and their various institutions function.
4) The objective of anthropology is to make students aware and appreciate
human and cultural variations.
5) Every culture should be understood in its own specific context and
there is nothing like the concept of superior or inferior culture. This
came to be known as the idea of cultural relativism.
6) Margaret Mead.
7) The applied dimension of anthropology has broadened its scope by
applying the methods of anthropology to solve the problems of the
communities.
8) Participatory Rural Appraisal (PRA) is a method that aims to incorporate
the knowledge and opinions of rural people in the planning and
management of development projects and programmes for them.
21
Understanding
Anthropology UNIT 2 BRANCHES OF
ANTHROPOLOGY*
Contents
2.0 Introduction
2.1 Physical/Biological Anthropology
2.1.1 History and Development
2.1.2 Current Fields of Study
2.2 Socio-cultural Anthropology

2.3 Archaeological Anthropology

2.4 Linguistic Anthropology

2.5 Summary
2.6 References
2.7 Answers to Check Your Progress
Learning Objectives
After going through this unit, you will be able to:
understand the different branches of anthropology;
critically evaluate the interrelationship among the different branches
of anthropology; and
understand the current fields of study within the subject.
2.0 INTRODUCTION
Anthropology is a holistic and multi-faceted discipline dealing with the
study of man in totality. It studies man not only as a part of nature but also
as a dynamic creature in terms of biological and social features. Anthropology
is holistic because all aspects of culture and society, for example, religion,
social life, politics, health, and technology, are studied in an integrated and
comprehensive manner.
Anthropology is also referred to as a comparative study of man because it
takes into consideration the similarities and differences in human body,
behaviour and values of all human groups. The wide scope and vastness of
anthropology necessitates its division into four branches. The four branches
of anthropology are:
* Contributed by Dr. Rameeza Hasan Assistant Professor, Department of Anthropology, Madhab Choudhury
22 College, Barpeta Assam
biological/physical anthropology Branches of Anthropology
socio-cultural anthropology
archaeological anthropology
Anthropology retains its holistic orientation by ensuring the interconnectedness
and interrelationship among its four branches as well as with humanities,
social sciences, biological sciences and physical sciences.
2.1 PHYSICAL/BIOLOGICAL ANTHROPOLOGY

Physical anthropology, now popularly known as biological anthropology, is
the oldest branch of anthropology. Physical anthropology studies the human
body, genetics and the status of man among living beings. As the name
indicates, it studies the physical characteristics of man. It uses the general
principles of biology and utilizes the findings of anatomy, physiology,
embryology, zoology, paleontology and so on. Paul Broca (1871), the famous
biologist, defined physical anthropology as the “science whose objective is
the study of humanity considered as a whole, in its parts and in relationship
to the rest of nature” (cited in Basu Roy: 2012: 5). According to Herskovits
“Physical anthropology is, in essence, human biology.” Piddington says “the
chief subject matter of the study of Physical Anthropology is the classification
and characteristics of human races.” Another important field of study in
physical anthropology is the process of human evolution which shows how
human body has evolved through different stages (cited in Das: 1996:3).
Physical anthropology was initially devoted to the study of measurements
and observations on the human body and human skeleton. Today physical or
biological anthropology encompasses the following:
the study of evolutionary biology and human genetics
hominid evolution to understand the origin of modern humans
biological differences in human populations
a bio-cultural overview on human growth and development.

Although physical aspects of man have been studied since the time of
Herodotus, “the Father of History,” it was only during the latter half of the
19th century that physical anthropology developed as a systematic science.
Herodotus (c.484 B.C – c.425 B.C) in his writings mentions the differences
in human skulls of Egyptians and Persians and attributes them to environment.
Hippocrates (c.460B.C – c.377 B.C), “the Father of Physic”, is the pioneer
in the field of physical anthropology. He made several contributions, two
of which, De naturahominis and De aeraacquiset loci, are of special interest
to anthropologists.
Aristotle (c.384 B.C – c.322 B.C) viewed man as a social animal and his
study was based on biology. His work on the physical and mental set-up of
man was unaffected by the dogmas of religion and philosophy. Although he 23
Understanding placed man among animals, he also noted their distinguishing features such
Anthropology
as the relative size of the brain, the biped gait and the mental characters.
Galen (131–200 A.D) in Rome brought out a series of monographs on
muscles, nerves, foetus formation and so on. Andreas Vesalius (1514 – 1564)
studied the different anatomical features of man and apes which created a
revolution in the anatomical studies of those days. His study on human
anatomy was based on direct observation and he was able to bring many
new thoughts and ideas. He laid the foundation of modern anatomy.
Towards the close of the 17th century more studies were done from which
Johann Sperling’s Physical Anthropologia (1668) and Samuel Haworth’s
Anthropologia or Philosophical Discourse Concerning Man (1680) are worth
mentioning. Around the same time Edward Tyson (1650 –1708), a fellow of
the Royal Society whose main interest was on comparative morphology,
conducted the first systematic research on anatomy. His work Orang-Outang,
sive Homo Sylvestris: or, the Anatomy of a Pigmie Compared with that of
a Monkey, an Ape and a Man (1699) is regarded as the first attempt in the
analytical study on the anatomy of anthropoid ape.
The 18th century is marked by outstanding contributions made by Linnaeus,
Buffon and Blumenbach. Swedish Carl Linnaeus (1707–1778) in his immortal
work Sytema Nature designated each living organism by two Latin names
(binary nomenclature), one for genus and the other for species. From the
days of Linnaeus man has been scientifically known as Homo sapiens. Buffon
(1707–1780), the French contemporary of Linnaeus, discussed the changes
in the organic world in his voluminous work Historic Naturelle.
But it was the French Lamarck (1744 – 1829) who came forward boldly
with observations on the descent of man from the anthropoid apes. Lamarck
gave considerable importance to the erect posture of man, occasionally
assumed by the apes, for human evolution. Lamarck is remembered for his
doctrine that the characteristics developed during the lifetime of an individual
are transmitted to the succeeding generation. J.F. Blumenbach (1752–1840)
known as the ‘father of physical anthropology’ was the real founder of
craniology. He won recognition as a craniologist through his publication
Decades Craniorum.
During the later part of the 19th century, anthropologists like Broca, Fowler
and Turner followed the path of Blumenbach in the craniological studies.
J.C Pritchard (1786 – 1848), in his Researches into the Physical History of
Man (1848), contributed some classified and systematized facts on the races
of mankind. Samuel George Morton (1786 – 1848) used anthropometric
measurements to study human physical variation. The year 1859 is highly
remarkable in the history of anthropology. With the publication of Charles
Darwin’s book Origin of Species a revolution started in the line of thinking.
The Societie de Anthropologie de Paris was established on 19 May 1859
and Paul Broca (1824 – 1880), the French anthropologist and physician, was
appointed its secretary. He threw new light on the different lines of the study
of cranial anthropometry. From 1880 onwards Joseph Deniker, a friend and
associate of Broca, recognised 29 racial elements from his study on racial
features in the world population. In Germany Virchow (1821–1902)
contributed to the field of physical anthropology through his works on skull
24 pathology. Landsteiner’s study of the blood groups of man opened a new
vista in the analysis of anthropological data. Ales Hrdlicka’s (1860–1943) Branches of Anthropology
contribution towards the development of physical anthropology at the
Smithsonian Institute in America can never be underestimated. It was solely
due to his efforts that the American Journal of Physical Anthropology was
established in 1918. He also encouraged the creation of the American
Association of Physical Anthropologists in 1930.
In course of time the study of physical anthropology became more specialized
and scholars like Weiner, Ashley Montagu, Hooton, Barnett, and Zuckerman
contributed towards the study and development of the varied sub-fields of
physical anthropological studies. The modern trend in physical anthropology
started from the beginning of the 19th century. Franz Boas (1858–1942) laid
emphasis on the study of human races in terms of culture. The problem of
race has been treated from the different angles by anthropologists like Huxley
and Haddon (We Europeans, 1935), Dahlberg (Race, Reason and Rubbish,
1942), Ashley- Montagu (Man’s Most Dangerous Myth, 1945), Washburn
(The Races of Europe, 1945), Boyd (Genetics and the Races of Man, 1950).
The UNESCO statement on the nature of Race and Race differences (1952)
has presented an integrated view of a number of physical anthropologists
and geneticists, which has resulted in a publication like. The Race Question
in Modern Science, in the year 1956, in the study and analysis of Race.
(Sarkar: 1997)
In 1939, forensic anthropology developed as a specific branch of physical
anthropology due to the pioneering contribution made by W.M. Krogman. In
1965, Kerley published a work on the estimation of age at death in skeleton.
This method was then revised and improved by Atilqvist and Damstern
(1975), and Thompson (1979). In 1978, American Board of Forensic
Anthropology was established. The efforts of Sherwood Washburn towards
the reintroduction of field work tradition during the 1950s and 1960s paved
the way for the development of contemporary anthropology.

The study of physical or biological anthropology has achieved new heights
as much emphasis has been laid on the systematic orientation of various
approaches for its development.
Palaeo-anthropology
Palaeo-anthropology, or human evolutionary studies, focus in documenting
the biological history of mankind. The human evolutionary history of man
is reconstructed by a paleo-anthropologist on the basis of his study of fossilised
skeletal remains collected from different layers of the earth. Paleo-
anthropologists are thus specialists in comparative anatomy of man and apes
and they evaluate the fossil remains found from different sites and establish
their status and evolutionary significance.
Palaeo-primatology
Palaeo-primatology deals with the study of living and fossil primates.
Primates are the most diversified of all animals and these include man– the
focus of anthropological study. Hence an integrated study of the primates
helps in understanding the position of man. Through such studies attempts
are made for preserving the habitats of our closest living primates. 25
Understanding Osteology
Anthropology
Osteology refers to the study of bones. An osteologist studies the bone
structure, skeletal features and morphology and ascertains the age, sex, growth,
development and death of the human remnants.
Human Genetics
According to E.C. Colin, “genetics is that branch of biology which deals
with laws of principles of heredity and variations as observed in plants, in
animals and in man. Human genetics, the study of human heredity, understand
the human physical characteristics transmitted through the process of heredity
from one generation to another generation.” (Das, 1996: 3-4). Human genetics
provides a theoretical framework for understanding the biology of the human
species. The introduction of the study of human genetics resulted in
designating physical anthropology as biological anthropology.
Population Genetics
A population in a genetical perspective is defined as “a reproductive
community of sexual cross fertilizing individuals which share in a common
gene pool.” (Cited in Sarkar: 1997: 53). Population studies provides an
understanding of the processes of evolution i.e., natural selection, genetic
drift, gene flow and mutation. The process of development of new species
and their adaptation through the study of the frequency, distribution and
change in allele in populations are also taken into consideration in such
studies.
Molecular Anthropology
Molecular anthropology is concerned with the comparative study of all
existing populations. Through the use of molecular analysis and DNA
sequence, attempts are made to understand the interrelationship between
earlier and contemporary humans.
Human Variation
Human biology essentially means the study of human variation. Variation is
produced by the inheritance of particular characteristics from ancestors and
by the action of environment. Thus the effects of genes and environment are
taken into account in the study of human variation.
Human Growth and Development
This field enables an understanding of the different perspectives of human
growth and development. Growth and development are dependent on varied
factors like heredity, nutrition, and environment. All these factors are taken
into consideration in the study of human growth and development.
Human Ecology
Human ecology refers to the study of the relationship patterns between
populations and their environment, and energy exchanges with other living
organisms. The pattern of human adaptation and adjustment to the natural
environment is an important aspect in the study of human ecology and
therefore its study is of prime importance for a physical anthropologist.
26
Forensic Anthropology Branches of Anthropology
Forensic anthropology deals with the identification of human skeletal remains

for legal purposes. Forensic anthropologists are able to identify murder
victims, missing persons or people who have died in accidents and disasters
through a detailed study and analysis of the human remnants. In many
instances forensic anthropologists have identified victims who died as a
result of human abuses in different parts of the world.
Demography
The study of demography is directly related to fertility and mortality and
these two factors are specifically influenced by heredity and environment.
Demographic study involves the use of various statistical data and their
subsequent analysis. Demographic study is centred round the nature, growth,
age-sex structure, spatial distribution, migration in addition to fertility and
mortality of populations.
1) What is physical anthropology?
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2) Which book of Charles Darwin started a revolution in the nineteenth
century thought?
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3) What are the current fields of study in physical anthropology?
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2.2 SOCIO-CULTURAL ANTHROPOLOGY

Socio-cultural anthropology, the second major branch of anthropology, focuses
on the comparative study of human culture and society. The intensive study
of social behaviour, customary patterns in human behaviour, thought and
feelings and organisation of social groups are all included in the purview of
socio-cultural anthropology. Socio-cultural anthropology is referred to as
social anthropology in Great Britain and cultural anthropology in America.
In the nineteenth century the term ethnology was in use for similar studies.

Ever since man emerged on earth, there have been growing interests to know
about themselves and the ways of other people across the globe. Social facts 27
Understanding and themes were discussed with methodical rationality by the Greek social
Anthropology
thinkers and philosophers of the fifth century B.C The contributions of
Greek scholars such as Herodotus, Democritus (c.460 B.C – c. 370 B.C),
Protagoras (c. 480 – c. 410 B.C), Socrates (c. 470 - c. 399 B.C) and Aristotle
during the early stages of socio-cultural anthropology is worth mentioning.
Herodotus considered his Greek culture to be superior to the prevailing
primitive culture. Nevertheless he advocated the importance of studying all
human habits and customs – a central theme in anthropological studies
today. He provides a detailed account of ancient conventions, practices,
natural habitats, political scenario etc. of various cultures and their conflicts
in his book, The Histories. Due to his significant contributions in the study
of socio-cultural anthropology, he is recognized as the “father of anthropology”
by many.
Democritus, who came after Herodotus, wrote on nature. He spent much of
his life experimenting with and examining plants and minerals.
The philosopher Protagoras is famous for his phrase: Man is the measure of
all things. He explained how different social traits evolved. He suggested
that early society was homogeneous, unified and undifferentiated, and some
fundamental inventions such as language, family, justice, morality etc. were
made in very early stages of human evolution.
Socrates, another well-known Greek scholar, contributed towards the
anthropological thinking on social facts. He opined that society is guided by
certain universal values which transcend various social customs.
Among all Greek philosophers, Aristotle was the first to use the term
‘anthropologist’…- who talks about himself. According to Aristotle, man
(anthrdpos) is by its nature a sociopolitical (politikon) animal (zdion).As
mentioned earlier he was first scholar to advocate that ‘man is by nature a
social being’. His study on culture and society and his anthropological insight
that culture is acquired by learning are similar to the present day study of
socio-cultural anthropology.
But proper systematic study of the subject began when the Europeans formed
colonies and inducted their cultures. A good deal of information about people
and their culture was derived from missionaries, travellers and diplomats.
David Hume and Immanuel Kant revealed that the studies presented by
travellers were highly imperialistic and racist in perception. The simple way
of living of the primitives in the colonies under study prompted these traveller
to claim racial superiority over them.
The beginning of the seventeenth century presented a more developed
theoretical framework as evidenced from the writings of philosophers, social
thinkers and academicians. Thomas Hobbes (1588–1679) studied society in
Leviathan (1651) and Herbert Cherberry (1583–1648) wrote anhistory of
religion, which was an early work on comparative religion.
The study of socio-cultural anthropology gained new heights in the second
half of the nineteenth century as the evolutionary theory (inspired by Charles
Darwin’s book Origin of Species) developed simultaneously in Britain,
America and Germany. Sir Edward B. Tylor (1832–1917), one of the pioneers
28 of the classical evolutionary school of thought, advocated the unilinear
sequence of cultural evolution or unilinear cultural evolution (see Box 1). Branches of Anthropology
He also emphasised that similarities in cultures around the world, without
known historical connections, were due to mental unity or psychic unity of
mankind (see Box 2).
Box 1: Unilinear Cultural Evolution:

Postulated that culture or cultures of the world pass through
different successive stages in continuity. As a result of which
simple forms change into complex ones, homogeneity moves to
heterogeneity and the state of uncertainty goes towards certainty.
Tylor propounded his scheme in which religion evolved in the following

stages:
1) animism (worship of spirits, connected with simple societies)
2) polytheism (worship of many divinities).
3) monotheism (worship of one divinity, connected to advanced societies).
Thinkers such as Henry Maine, James Frazer, L.H. Morgan, Bachofen, W.H.R.
Rivers, Carlos Seligman, and A.C. Haddon supported the use of evolutionary
scheme as a methodology to reconstruct the cultural history of mankind.
They were also convinced that culture had undergone progressive and
development-oriented changes but always in a sequence. They explained
similarities in culture in terms of psychic unity of man. Based on this school
of thought Morgan presented the evolutionary model of humans going through
the stages of savagery, barbarism and civilization.
Box 2
Psychic unity of mankind: Refers to similar mentality of human
beings to react and think similarly with like environmental
situation at a particular period of time.
The evolutionary school of thought faced severe criticisms from contemporary

scholars who claimed to be anti-evolutionists or diffusionists. They advocated
that culture not only developed but also degenerated through cultural diffusion.
They were convinced that man was basically uninventive, and important
inventions were made at a particular place from where it was diffused,
migrated, borrowed to other parts of the world. Thus, cultural diffusion is
the process by which culture traits, discovered or invented at one place or
society, is spread directly or indirectly to other societies. The School of
Diffusion has been divided into British, German and American based on the
geographical and national identity of the supporters. Main propounders of
this school are Schmidt, W.J. Perry, Robert Lowie, Franz Boas, Clark Wissler,
and A.L. Kroeber.
Franz Boas was one of the most influential figures in the history of socio-
cultural anthropology. As a critic of the evolutionary school of thought he
completely rejected the unilinear evolutionary theory and stressed upon the
necessity of conducting extensive field work. He conducted extensive field
studies to free anthropology from its amateurs and armchair specialists. He
also opined that all cultures were distinctly different and therefore they must
be studied on the basis of their worth and not in comparison to other cultures.
This concept came to be known as historical particularism. 29
Understanding
Anthropology
The tradition of fieldwork in anthropology came into existence towards the
beginning of the twentieth century. The early twentieth century scholars also
denounced the unilinear evolutionary theory. Brownislaw Malinowski was
the main advocate of this. He was the first anthropologist to conduct study
in native language. He insisted that a researcher should collect data through
the medium of native language and undertake intensive fieldwork. He also
developed a methodology for the scientific analysis of culture by which
existing cultures could be compared, analysed and interpreted. This
methodology of Malinowski was known as functionalism. Malinowski
believed that every aspect of culture has a function and they are interdependent
and interrelated. According to his theory of functionalism, institutions of a
culture operate to satisfy the needs of the individual and the society as a
whole.
A. R. Radcliffe-Brown, another British anthropologist and contemporary of
Malinowski, developed the concept of social structure. According to Radcliffe-
Brown, social structure deals with the network of social relations within an
institutional framework. For Radcliffe-Brown, social structure is an ‘empirical’
entity, constituting the subject matter of socio-cultural anthropology. He
stressed on the idea that social organizations are made of parts and each part
functions in a way to form a complete whole. This model of Radcliffe-
Brown is known as structural functionalism.
The anthropological fieldwork conducted by Boas in the Baffin Islands,
Malinowski in Trobriand Islands and Radcliffe-Brown in the Andaman’s
inspired many scholars and intellectuals. Boas also encouraged his students
to build up on a theory in the study of socio-cultural anthropology in the
early twentieth century (1930s).
Around this time Ruth Benedict, Margaret Mead, Linton, Cora-Du-Bois, A.
Kardiner and others criticised the theories of evolution and diffusion. They
felt the necessity of studying interaction between culture and personality or
vice versa on the basis of psychoanalysis. This school of thought was known
as Culture and Personality School. This school is also known as School of
Psychological Anthropology. The pioneers of Psychological School were
inspired by Gestalt psychology which deals with the total perception of
behavioural pattern of human beings. Psychological anthropology as a sub-
part of social anthropology is today a highly recognized field of study.
Another school of thought emerged in the late 30s of the twentieth century
when V. Gordon Childe, Leslie White and Julian Steward advocated the
revival of evolutionary approach. The trio came to be known as neo–
evolutionists. Julian H. Steward (1902-1972) in his Theory of Culture Change
(1955) discussed about the powerful effect of ecology on culture. Leslie A.
White (1900–1975) and archaeologist V. Gordon Childe (1892–1957)
discussed about the influence of means of production on society’s behaviour.
The introduction of linguistic, symbolic and cognitive anthropology in the
1950s widened the horizons of the study of socio-cultural anthropology.
Eminent French anthropologist Claude Lévi-Strauss is closely connected to
his method of structuralism for undertaking the study of social behaviour
30 (relations and experiences). Thus Levi-Strauss’s structuralism has become
concerned with understanding cultural and social patterns in terms of the Branches of Anthropology
universal mental processes that are rooted in the biochemistry of the human
brain. In America, Emile Durkheim, Victor W. Turner, Mary Douglas and
Clifford Geertz works on symbolic anthropology based on magico-religious
concerns of society became more popular than structuralism.
From the beginning of the study of socio-cultural anthropology till date
many theories were formulated in the study of human society and culture.
The middle of the twentieth century witnessed newer perspectives and
dimensions related to studies on women, class and power structure, caste,
employment, migration, urbanization, etc. The works of social scientists like
Jacques Derrida (1930–2004), Michel Foucault (1926–1984), Jacques Lacan
(1901–1981), Simone de Beauvoir (1908–1986), Jean-Paul Sartre (1905–
1980) were influenced by theories like marxism, feminism, post-modernism,
post-colonialism, post-structuralism.
Contemporary socio-cultural anthropology encompasses research-oriented
studies in all parts of the world. Socio-cultural anthropology ensures the
study of cultural traits and social activities of humans round the globe by
using the anthropological field methods and comparative analysis. But such
studies are conducted while maintaining the holistic orientation of the
discipline. Globalization, transnationalism, multiculturalism, and diaspora
studies are becoming a major trend in the study of socio-cultural anthropology.
Nowadays, socio-cultural anthropology also includes the following studies:
gender and other sub-areas like sexuality involving lesbian, gay and
transgender,
human rights,
corporate and public sector,
health sector.
Hence the study of socio-cultural anthropology will help us to understand
human society and culture.
4) Define social-cultural anthropology.
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5) What is psychic unity of mankind?
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6) What is role of unilinear cultural evolution in anthropology?
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Understanding
Anthropology 2.3 ARCHAEOLOGICAL ANTHROPOLOGY
Archaeology studies human cultures through the recovery and analysis of
material remains and environmental data. Material products scrutinised by
archaeologists include tools, pottery, hearths, and enclosures that remain as
traces of cultural practices in the past, as well as human, plant and animal
remains, some of which date back 2.5 million years. (Havilland et al 2008:
26) Archaeology is best regarded as the science which concerns itself with
the recovering and studying the relics of Man’s past; it has its own techniques,
of which excavation is only one, though a highly specialised and important
one. (Roe: 1971: 21). Nelson defines archaeology as “the science devoted to
the study of the entire body of tangible relics pertaining to the origin, antiquity,
and development of man and his culture.” (Das: 1996: 35). Although
archaeology exists as a separate discipline, in its study of humans it gets
connected to anthropology and thus making it a humanistic science. In
archaeology the time period covered are prehistoric, proto-historic and also
later periods like civilization.
In recent times studies like new-archaeology, processual archaeology and
post-processual archaeology have helped the researcher to understand the
history of cultures and its processes. The study of palaeo-anthropology, ethno-
archaeology and settlement archaeology is all included within the framework
of the archaeological study. Initially the study of archaeological anthropology
involved the application of absolute and relative dating methods to ascertain
the physical and material cultures. With the passage of time demographic
conditions and environmental order, subsistence patterns, economy etc. were
all included in archaeological study.

Prehistory is the immensely long period of Man’s existence before written
records, and in the absence of writing, there are various special kinds of
evidence, with which the prehistorian, the student of prehistory, has to concern
himself (Roe:1971: 21) Paul Torunal (1833) used the term “pre-historique”
after findings were made in the caves of Southern France. However, the
exact term “prehistoric” was used by Daniel Wilson in 1851. Prehistoric
stages are studied by archaeologists with the help of substances like stone,
wood, bone, metals, earthenware, tools, ornaments and outfits.
The Prehistoric Period is too vast and varied to be studied without divisions.
The original and classic division was eminently simple. It divided prehistory
into three parts, successive technological stages, which are not by any means
of equal length, thus:
The Stone Age
The Bronze Age
The Iron Age.
Later on Bronze Age also included copper in it, thus calling it the Copper/
Bronze age. However, the Stone Age being so vast was further sub-divided
into lower palaeolithic, middle palaeolithic and upper palaeolithic. The other
stages after the three palaeolithic stages are called mesolithic and neolithic
32 stages or cultures.
Some pre-historians not satisfied with classifications based on the use of Branches of Anthropology
technology classified the prehistoric era on the basis of subsistence economy.
They used the following stages:
barbarian or food gathering stage,
food producing stage
urbanization stage.
After prehistory comes the stage of protohistory, which is the period between
prehistory and history. This period is marked by the presence of some form
of writings. In India the pre-Harappa days to the time of Maurya rule, can
be said to fall under proto-historic category, i.e. from 3500 to 300 B.C.
Civilization is marked by the presence of large complex societies, settled
existences, domestication of animals, plants, specialist occupations, division
of labour and trade. In India, the Indus valley civilization (2500 B.C.), with
its two cities Mohenjodaro and Harappa, is considered to be one of the
oldest civilizations of the world. Other important civilizations known at that
time are Egypt, China and Mesopotamia. The fact that Indus Valley civilization
disappeared from history while the others continued is one of the major
concerns for an archaeologist.
Archaeological anthropology tries to find and explain the origin, growth and
development of cultures in the past. Though the main method employed by
the archaeologist is excavation, surveyance and data analysis also form
important methods. The main aims of archaeology are to recover, record,
analyse and classify material collected.

Archaeology exists as a humanistic discipline as well as a science. As a
humanistic discipline, it tries to understand things like evolution of culture,
people, ideology, power and anything and everything that has effected in the
changes that societies go through. As a science it tries to reconstruct events
on the basis of whatever evidence is available with them. It uses scientific
methods like relative and absolute dating for reconstructing man’s past.
Archaeological anthropology has the following different areas:
Palaeo-anthropology
Environmental archaeology
Ethno-archaeology
New archaeology or processual archaeology
Settlement archaeology
Post-processual archaeology
Palaeo-anthropology is the study of people of palaeolithic times. In this
study, human lineages and evolution is reconstructed on the basis of the
study of fossils and skeletal remnants excavated from burial grounds etc.
Comparative studies are undertaken through the study of primatology.
Ethnographic details are also used to draw definite conclusions. Hence, the 33
Understanding methods used for reconstruction can be termed as historical, comparative
Anthropology
and survivals.
Environmental archaeology is the study of environmental evidences in an
attempt to understand the impacts of environment on culture and vice versa.
It uses geological and biological methods to study the fossilised remains of
plants, animals, and pollen cores etc. In order to study the environments of
the past human societies.
Ethno-archaeology is the use of ethnography in the study of archaeology.
This study helps in deciphering the life ways, religious beliefs and social
structure of the past. It is a recent form of study.
New archaeology or processual archaeology involves studying the processes
by which humans lived, i.e. how humans in the past did things like create
artifacts and how they finally got decayed. The archaeologist studies how
artefacts are created and what natural or cultural reasons made the
archaeological site look like the way it does during time of study. This is
termed as a site formation process. Processual archaeologists made use of
the cultural historical method in the study of past human societies. This
trend set in from the 1960s in the U.S. especially after Sally R. Binford’s and
Lewis Binford’s book on New Perspectives in Archaeology (1968) came out,
where they suggested the use of computer technology for the analysis of
information gathered.
Settlement archaeology deals with the study of settlements in landscape and
the impact of environment on the work done by humans, how they build
themselves according to some principles. It also concerns itself with
relationships shared between urban and rural spaces. All these concerns are
studied but situated in past circumstances. The traditional issues related to
cultural anthropology were given prime importance as a result of the use of
archaeological and ethnological expertise in studying social occurrences.
Settlement archaeology, hence, is one of the core areas of archaeology and
it is sometimes also called non-site archaeology as it also investigates bigger
areas instead of just focusing on a single site. This form of archaeological
study was first carried out extensively by Gordon R. Wiley in the Vriu Valley
of Peru.
Post-processual archaeology, also known as interpretative archaeology, is a
controversial process. It is often referred to as a movement which started in
archaeological theory. The theory of post-processual archaeology came into
existence as a reaction and critique of processual archaeology. Post-processual
thinkers are influenced by theories of society, more specifically by neo-
marxism, post-modernism, feminist archaeology, critical theory, structuralism,
etc. Around the late 1970s and early 1980s post-processual archaeology
made its appearance in the United Kingdom followed by United States. The
main propounders of post-processual archaeology in the United Kingdom
are Ian Hodder, who also coined the term, Christopher Tilley, Daniel Miller,
and Peter Ucko. Post-processual archaeology displays any archaeological
knowledge as open to interpretations which emphasizes on reflexivity (being
aware of one’s own position relative to the material) and multivocality
(accepting multiple interpretations and approaches as being complementary
in understanding archaeological material).
34
Thus the study of archaeological anthropology is conducted through Branches of Anthropology
reconstruction of history with the help of material remains along with skeletal
remains, pollen, etc. The different areas of archaeological anthropology like
new-archaeology or processual archaeology, settlement archaeology, ethno-
archaeology, paleo-anthropology, environmental archaeology, and post-
processual archaeology came into existence as a result of using varied methods
of reconstruction.
7) What is the concept of civilisation?
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8) What are the main aims of archaeology anthropology?
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9) What is use of ethnography in the study of archaeology?
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2.4 LINGUISTIC ANTHROPOLOGY

Linguistic anthropology deals with the study of human languages. A linguist
anthropologist is concerned with the relationship between language and culture
behaviour. Language is an important aspect of human behaviour and the
transmission of culture has been possible only through language. Due to this
fact language is often referred to as the vehicle of culture. Language enables
man to preserve the traditions of the past and to make provisions of future.
Linguistic anthropology studies the emergence and divergence of languages
over time. Initially this branch was concerned with the study of origin,
evolution and development and salvaging of languages which were on the
verge of disappearing. With time the various facets of language and its effect
on social life were also taken into consideration. Today linguistic anthropology
as an interdisciplinary science works in collaboration with anthropological
linguistics, ethno-linguistics and socio-linguistics.

During the later part of the nineteenth century and early decades of the
twentieth century Franz Boas (1858–1942) made anthropology field-based
and stressed upon the need of studying the linguistic aspects in anthropological
study of culture. He was particularly interested in the study of Native American
Indian languages and encouraged his students to analyse the emergence and
divergence of language over time. Eventually linguistic anthropology came 35
Understanding to be recognised as an integral part of anthropological study. Boas started
Anthropology
documenting the language of almost extinct tribes in an attempt to preserve
and retain it for further research. This model of Boas was then called
‘salvaging anthropology’ and now more commonly known as ‘anthropological
linguistics’.
The term ‘anthropological linguistics’ can be traced back to Edward Sapir
(1884–1939), a student of Franz Boas. He defined language as a purely
human and non-instinctive way of communicating ideas, emotions and desires
by means of a system of voluntarily produced symbols. Inspired by Sapir his
students devoted themselves solely to the study of anthropology and language
and referred to themselves as anthropological linguists. Around this time
Leslie A. White in his book The Science of Culture (1949) mentioned that
all behaviours originated and was based on man’s capacity to use symbols.
In fact use of symbols paved the way for communicable speech. Nineteenth
century linguists were engaged in describing the languages and classifying
them into families and sub-families on the basis of their similarities and
dissimilarities.
Sapir was interested on comparative studies of cultures on the basis of
language. Sapir and his student Benjamin Lee Whorf (1897–1941) further
advanced a hypothesis on linguistic relativity which is popularly known as
Sapir-Whorf hypothesis. It suggests that language influences thought which
in turn affects cultural behaviour. This hypothesis is an extension of Boas’
concept of cultural relativism. In simple words they believed that human
behaviour will vary among groups speaking different languages. Therefore
a single language can never form the basis for understanding the effect and
influence of different languages on society. In the 1950s Whorf developed
his own methodological and conceptual framework (termed as
metapragmatics) based on the use of grammar for understanding the speaker’s
sensitivity. Inspite of severe criticisms in the 1960s and 70s, their role in the
study of linguistic anthropology cannot be denied. Sapir and Whorf’s concepts
were utilized by scholars in the 1980s especially in the contemporary study
of language ideology.
Sapir and Whorf’s concept of literary relativity and Sapir-Whorf hypothesis
were put forward after being inspired by the works of German scholars,
Johann Gottfried von Herder (1744–1803) and Wilhelm von Humboldt (1767–
1835).In the United Kingdom anthropologists stressed on the use of native
language during fieldwork, with Bronislaw Malinowski (1884–1942) setting
a benchmark by providing the theoretical and methodological framework for
it. He was the first anthropologist to conduct study in native language.
During the course of his field work among the Trobriand Islanders of
Melanesia he was able to converse in the native’s language. Malinowski
emphasised the necessity of learning the language of the people under study
in order to interpret their way of life in totality. Malinowski insisted on
documenting the native mentality through the native language.
In the 1950s, the study of ethno-linguistics gained ground where linguistics
was studied in relation to anthropological issues. In the United States,
linguistic anthropology was developing at a rapid pace. Whorf’s studies
paved the way for theoretical understanding in the use of language and by
1960s the study of languages came to be known as linguistic anthropology.
36
At this stage more emphasis was laid on the aesthetics of language and its Branches of Anthropology
effect on culture.
Dell Hymes (1927–2009), a sociolinguist and anthropologist, may be regarded
as the person who introduced this name. He along with linguist John Gumperz
(1922-born) postulated that language can be considered as a cultural activity
and can be investigated only through ethnographic methods. Though the
earlier model of anthropological linguistics delved on issues like ‘cultural
organisation of speaking’ it ignored the concept of language evolution. In the
late 1980s the students of Hymes and Gumberz conducted studies on social
life of speech, language diversity, and use of language in social interaction.
At present anthropologists and linguists differ in their theme though both of
them study languages. Linguistic anthropology which is concerned with the
relationship between language and cultural behaviour can be divided two
parts.
Historical linguistics deals with the emergence and divergence of
languages.
Structural linguistics or socio-linguistics deals with the role of language
in the context of social behaviour. Structural linguistics also discovers
the rules that reveal how sounds and words are incorporated in actual
speech.
The pattern of speech varies from society to society on the basis of action,
behaviour and communication. Cognitive anthropology is the outcome of
linguistic anthropology, which employs the principles on which speakers of
a particular language classify and conceptualize the phenomena. Anthropology
in one way has learnt from the linguistics: on the other way has contributed
to it.

Fieldwork still remains an integral aspect in the study of language. The use
of anthropological methods and techniques in linguistic enquiry enables a
researcher to comprehend the relationship between language and cultural
behaviour. Since the 1980s language socialisation has become an important
aspect in the study of linguistic anthropology. It has been adapted from the
term socialisation which in anthropology refers to the process of rearing and
teaching an individual the basics of social life and its various aspects. Elinor
Ochs and Bambi Schieffelin, who are both linguistic anthropologists, are the
pioneers of this concept. They defined language socialisation as the process
of getting socialised through and to language.
In the 1980s again, the concept of language ideologies gained ground with
earlier works of scholars like Valentin Voloshinov (1895–1936), Mikhail
Bakhtin (1895–1975) and Roman Jakobson (1896–1982) being discussed
with newer ideas by many linguist intellectuals. Among them, Michael
Silverstein (1945-born), a student of Roman Jakobson’s tried to elaborate on
language ideology, which is now considered to be a significant field in
Language ideology implies ideas that are related to language and its connection
with social, economic and political ethics of society. This occurs because 37
Understanding
Anthropology language as a sign system allows its use to convert itself into a social reality.
Throughout the years, linguistic anthropologists have also been concentrating
on studying languages as a system of power play i.e. how language can be
used to control actions and behaviour. In theory of politeness formulated in
1978, Penelope Brown (1944-born) and Stephen Levinson (1952–born), both
socio-linguists, stressed that polite speech can be used to ease ‘face threatening
acts’. This theory has been further analysed by many scholars. Maurice
Bloch’s (1939–born) work exhibits how a speaker in power is able to maintain
authority and leadership through sheer use of words.
Linguistic anthropology has come a long way since the days of its inception.
We have come to realize the importance of the study of linguistic anthropology
in understanding the principles on the basis of which speakers of a particular
language will behave in human societies and the emergence and divergence
of languages.
2.5 SUMMARY
The interrelationship and interconnectedness between the four branches of
anthropology ensures the holistic orientation of the discipline of anthropology.
The subject matter of the study of the four branches of anthropology reveals
the multidimensional aspects of the study of man in totality. All the following
four branches deal with human biology, culture and language:
physical or biological anthropology,
socio-cultural anthropology,
archaeological anthropology and
Physical or biological anthropology studies human body, genetics and the

status of man among living beings. It studies the physical characteristics of
man. It uses the general principles of biology and utilizes the findings of
anatomy, physiology, embryology, zoology, palaeontology and so on.
Socio-cultural anthropology includes an intensive study of social behaviour,

customary patterns in human behaviour, thought and feelings and organisation
of social groups.
Archaeological anthropology involves both physical and social aspects of

human lives but of what is bygone. It deals with the reconstruction of history
with the help of material remains along with skeletal remains, pollen, etc.
The different areas of archaeological anthropology like new-archaeology or
processual archaeology, settlement archaeology, ethno-archaeology, paleo-
anthropology, environmental archaeology, post-processual archaeology, etc.
came into existence as a result of using varied methods of reconstruction.
Linguistic anthropology deals with the study of human languages.

Anthropologist who specialise in this area is particularly concerned with the
relationship between language and culture behaviour. Language is an
important aspect of human behaviour and the transmission of culture has
38 been possible only by language.
To sum up, the theoretical and conceptual framework of each branch of Branches of Anthropology
anthropology, while maintaining a distinct identity, aims at studying about
man in totality over time and space – thus keeping intact the uniqueness of
the study of anthropology.
2.6 REFERENCES
Das, G.1996. Anthropology (Physical, Social and Cultural). Delhi. Published
by Manu Rastogi.
Havilland, William, Harold E.L. Prins and Dana Walrath. 2008. Introduction
to Anthropology. California: Cengage Learning (Wadsworth).
Jha, Makhan.1983. An Introduction to Anthropological Thought. New Delhi:
Vikas Publishing House.
Roe, Derek. 1971. Prehistory. London: Granada Publishing Limited.
Roy Basu, Indrani. 2012. Anthropology: The Study of Man. New Delhi: S.
Chand & Company Ltd.
Sarkar, R.M.1997. Fundamentals of Physical Anthropology. Calcutta,
Published by Smt. Rina Chattopadhyaya on behalf of Vidyodaya Library
Private Limited.
Shukla, B.R.K and SudhaRastogi 1990. Physical Anthropology and Human
Genetics: An Introduction. New Delhi: Palaka Prakashan.
Upadhyay,V.S., and Gaya Pandey.1993. History of Anthropological Thought.
New Delhi: Concept Publishing Company.

1) Physical anthropology is that branch of anthropology that studies the
human body, genetics and the status of man among living beings.
2) The publication of Charles Darwin’s book Origin of Species started a
revolution in the line of thinking.
3) Current fields of study in physical anthropology are Human Ecology,
Forensic Anthropology, Demography, Human Growth and Development,
Human Variation, Molecular, Anthropology, Population, Genetics,
Human, Genetics, Palaeo-primatology, Osteology and Palaeo-
anthropology.
4) Socio-cultural anthropology is the second major branch of anthropology.
It is a discipline which focuses on the comparative study of human
culture and society. The intensive study of social behaviour, customary
patterns in human behaviour, thought and feelings and organisation of
social groups, are all included in the purview of socio cultural
anthropology.
5) Psychic unity of mankind refers to similar mentality of human beings
to react and think similarly with like environmental situation at a
particular period of time. 39
Understanding 6) Evolutionary scheme as anthropology to reconstruct the cultural history
Anthropology
of mankind. They were also convinced that culture had undergone
progressive and development oriented changes but always in a sequence.
They explained similarities in culture in terms of psychic unity of man.
Based on this school of thought Morgan presented the evolutionary
model of humans going through the stages of savagery, barbarism and
civilization.
7) The concept of civilisation. Civilisation is marked by the presence of
large complex societies, settled existences, domestication of animals,
plants, specialist occupations, division of labour and trade.
8) Archaeological anthropology tries to find and explain the origin, growth
and development of cultures in the past. Though the main method
employed by the archaeologist is excavation, surveyance and data analysis
also form important methods. The main aims of archaeology are to
recover, record, analyse and classify material collected.
9) The use of ethnography in the study of archaeology is termed as ethno-
archaeology. This study helps in deciphering the life ways, religious
beliefs and social structure of the past lived. It is a recent form of study
and is not free from complications.
40
Relationship of Anthropology
UNIT 3 RELATIONSHIP OF With Allied Fields
ANTHROPOLOGY WITH
ALLIED FIELDS*
Contents
3.0 Introduction
3.1 Relationship of Physical/Biological Anthropology with Other
Disciplines
3.1.1 Relationship with Health Sciences
3.1.2 Relationship with Genetics
3.1.3 Relationship with Chemical Sciences
3.1.4 Relationship with Nutrition
3.2 Relationship of Social/Cultural Anthropology with Other Disciplines
3.2.1 Relationship with Sociology
3.2.2 Relationship with Psychology
3.2.3 Relationship with History
3.2.4 Relationship with Linguistic
3.3 Relationship of Archaeological Anthropology with Other Disciplines

3.3.2 Relationship with Archaeology
3.3.3 Relationship with Earth Sciences
3.3.4 Relationship with Physical/Natural and Biological Sciences
3.4 Summary
3.5 References
3.6 Answers to Check Your Progress
Learning Objectives
After going through this unit, the learners are expected to:
compare and contrast anthropology with other related behavioral or
social sciences;
comprehend the relationship of anthropology with other sciences;
understand how different disciplines contribute to the study of
anthropology; and
know how anthropologists can collaborate with other sciences.
3.0 INTRODUCTION
As mentioned in the previous units of this block, one of the main differences
between anthropology and the other allied fields is that anthropology is a
holistic study of humankind because of its unique blend of biological, social,
cultural, linguistic, historical, and contemporary perspectives. Paradoxically,
while distinguishing anthropology from others, this breadth is what also
* Contributed by Dr. Keya Pandey, Associate Professor, Department of Anthropology, University of Lucknow, 41
Prof. Ranjana Ray, Former Professor, Dept of Anthropology, University of Calcutta, Kolkata
Understanding links it to many other allied disciplines. It is said that anthropology is the
Anthropology
most humanistic among the sciences and the most scientific among the
humanities. As a discipline that is both scientific and humanistic, anthropology
has relationship with many other academic fields.
Anthropology is not the only subject that studies humankind. Each allied
discipline focuses on a particular area and trains oneself to think and study
the human society and its way of life in one way or another. Malinowski
states that culture is a means to satisfy bio-psychological needs of human.
Anthropology is grounded in both the sciences and the humanities. According
to Malinowski, anthropology stands in between natural and social science.
The bio-social nature of humankind is an area of interest of anthropology
where anthropology greatly overlaps with other disciplines that study human
society. Anthropology thus cuts across many disciplines and always takes
the help of other disciplines to support and validate the nature of study. In
this way, anthropology shares certain interests and subject of the study with
the other disciplines.
3.1 RELATIONSHIP OF PHYSICAL/

BIOLOGICAL ANTHROPOLOGY WITH
OTHER DISCIPLINES
According to Herskovits, in the term ‘man and his works’, the term ‘man’
implies human as a ‘biological organism’ and ‘work’ stands for ‘culture’.
Anthropology studies human biology and cultural diversity, both the factors
are equally important and relevant since anthropology explores biological
aspects like human origin, evolution and variation as well as socio-cultural
aspects like society and culture.
3.1.1 Relationship with Health Sciences
Biological anthropology, also known as physical anthropology, is concerned
with the study and understanding of human biological variability, including
morphological variation. Anthropometry is a major tool in these studies.
Anthropometry, literally ‘measure of humankind’, was defined by Ales
Hrdlicka in 1939 as ‘the systematized art of measuring and taking observation
on man, his skeleton, his brain or other organs, by the most reliable means
and methods, for scientific purposes’. Anthropometry is the single most
universally applicable, inexpensive, and non-invasive method available to
assess the size, proportions, and composition of the human body.
Moreover, since growth in children and body dimensions at all ages reflect
the overall health and welfare of individuals and populations, anthropometry
may also be used to predict performance, health and survival. These
applications are important for public health and clinical decisions that affect
the health and social welfare of individuals and population. Anthropometric
measures have been the subject of much epidemiologic and patho-physiologic
research involving obesity, overweight, body fat distribution, and health
outcomes. In short, the assessment of health risks by using anthropometry is
a well-established and time-honored concept in the scientific literature.
In recent years, anthropometric indicators such as body mass index (BMI)
and waist circumference (WC) are repeatedly shown to be simple yet powerful
predictors of common adult chronic conditions such as Type 2 diabetes
42 mellitus (T2DM) and cardiovascular disease (CVD).
The importance of anthropometric indices for promotion of health and primary Relationship of Anthropology
care can be summarized at three levels: With Allied Fields
Individual level: At the individual level, the measurements can be

promoted both for health care providers’ use in clinical applications and
for patients’ use in self-monitoring over time.
Community level: At the community level, simple anthropometric
measurements can help in identifying sub-populations in which the risk
of chronic disease is concentrated, allowing these individuals to benefit
from targeted interventions to reduce health risks.
Population level: At the population level, secular trends in body
measurements can be tracked to help evaluate societal and environmental
changes that affect individual energy balances and to monitor the effects
of large-scale prevention strategies .
3.1.2 Relationship with Genetics

Anthropological genetics is a synthetic discipline that applies the methods
and theories of genetics to evolutionary questions posed by anthropologists.
These anthropological questions concern the following:
the processes of human evolution,
the human diaspora out of Africa,
the resulting patterns of human variation, and
bio-cultural involvement in complex diseases.
How does anthropological genetics differ from its kin discipline, human
genetics? Both fields examine various aspects of human genetics but from
different perspectives. With the synthetic volume of 1973 (Methods and
Theories of Anthropological Genetics), it became evident that the questions
posed by the practitioners of anthropological genetics and human
geneticstended to be somewhat different. What distinguishes anthropological
genetics from human genetics is its emphasis on smaller, reproductively
isolated, non-Western populations, plus a broader, bio-cultural perspective
on evolution and on complex disease etiology and transmission.
Judging from the contents of the American Journal of Human Genetics
(premiere journal in the field of human genetics),we see that there is a
greater emphasis on the causes and processes associated with disease, and
the examination of these processes in affected phenotypes (probands) and
their families. Anthropological geneticists tend to focus more on normal
variation in non-Western reproductively isolated human populations.
Anthropological geneticists also attempt to measure environmental influences
through co-variates of quantitative phenotypes, while human geneticists less
often attempt to quantify the environment in order to assess the impact of
environmental-genetic interactions.
3.1.3 Relationship with Chemical Sciences

Pollution is a worldwide problem and its potential to influence the physiology
of human populations is great. Studies of human growth and development
in relation to pollution have increased in number and quality since the mid- 43
Understanding twentieth century. Many studies have found that some pollutants have
Anthropology
detrimental effects on human growth, particularly prenatal growth. A heavy
metal, lead, is commonly found in human populations and is related to
smaller size of human baby at birth; studies have reported decrements that
range up to about 200 grams. Studies of humans exposed to polychlorinated
biphenyls, one of the persistent organic pollutants, have shown that they
cause the following:
reduced size at birth,
advanced sexual maturation, and
altered hormone levels related to thyroid regulation.
Thus different pollutants exert effects through different physiological
pathways.
However, some studies have not observed these effects, which indicate that
the situation is complex and requires further study with better study designs.
Determining the effects of pollutants on human physiology and growth is
difficult as it requires fairly large numbers of subjects who are not purposely
exposed but for whom exposure can be measured. These effects of pollutants
and the mechanisms of effect require further study and, it is hoped, to blunt
or block any detrimental effects on human health and well-being.
1) What is meant by anthropometry? How does it help in the domain of
public health?
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2) How anthropological genetics is distinguished from human genetics?
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3.1.4 Relationship with Nutrition
Nutritional anthropology has emerged as a new branch of applied anthropology
over the past 20 years, and its methods are having an important influence on
the methods of nutrition survey and nutritional epidemiology. Nutritional
anthropology has continued to develop rapidly, providing solid information
for studying key aspects of the nutrition of individuals, families, and
communities. The methodological options in nutritional anthropology and
strategies for field research provide a background for more specialized
information on
social behaviour and household functioning,
the determinants of food intake,
the analysis of energy expenditure.
44
Relationship of Anthropology
3.2 RELATIONSHIP OF SOCIAL/CULTURAL With Allied Fields
ANTHROPOLOGY WITH OTHER
DISCIPLINES
3.2.1 Relationship with Sociology
The social science that is closest to social anthropology is sociology. Yet
there are strong and divided views on the relation between them. Both claim
to study society, not just a single aspect of it, such as economics and politics,
but all of it. Sociology is much older than social anthropology as it began
with Auguste Comte in France and Herbert Spencer in England. The two
men who are regarded as the founders of the British tradition in anthropology,
Malinowski and A.R. Radcliffe-Brown, drew on the ideas of the French
sociologists of the late nineteenth century. A.R. Radcliffe-Brown in a
presidential address to the Royal Anthropological Institute said he was quite
willing to call the subject comparative sociology if anyone so wishes.
Many of the newer British universities have combined departments in
sociology and anthropology. However, universities give separate degrees in
the two subjects so there must be a reason for this. The reason is a simple
one: it is a matter of practice rather than theory, they deal with different
subject matter and to a large extent by different methods. It might be noted
that they are the branches of the study of society as botany and zoology are
branches of biology.
Anthropology and sociology provide a comparative framework for interpreting
and explaining human social behaviour. Although each discipline arose in
response to different historical circumstances which have resulted in somewhat
different traditions of emphasis and approach, the two fields draw from a
common body of theory and, increasingly, a common toolkit of research
methods. With the study of anthropology and sociology, one will become
familiar with a wide range of human societies in all regions of the world.
Those who study it will gain an appreciation for the cultural complexity,
historical context, and global connections that link societies and social
institutions to one another. They will also learn about key social structures
and dynamics embedded in contemporary societies, including the forms of
social power and privilege that exist in any society, and how these often
unequal power relations are organised, sustained, reproduced, and transformed.
Anthropology is a comparative study of human kind, its aims are to describe,
analyse and explain both the similarities and differences among human groups.
Anthropologists are interested in characteristics that are typical or shared in
a particular human population, rather than what is abnormal and individually
unique. In their study of human variation, anthropologists try to focus on the
differences among the different groups rather than the differences among the
individuals within those groups.
In their attempts to explain human variation, anthropologists combine the
study of both human biology and the learned and shared patterns of human
behaviour which we call culture. Because anthropologists have a holistic
approach to the study of human experience they are interested in the total
range of human activity.
45
Understanding Check Your Progress 2
Anthropology
3) Who suggested the term comparative sociology for the subject social
anthropology?
...............................................................................................................
...............................................................................................................
4) What is the subject matter of sociology?
...............................................................................................................
...............................................................................................................
3.2.2 Relationship with Psychology
The concept of personality is the basis of psychological studies.
Anthropologists approach this domain from defining personality in terms of
culture. Several important approaches to the study of personality have arisen
over the years. Within the socio-cultural milieu, the process of personality
formation is studied. The key concepts of socialisation and enculturation are
utilised in this study. Various types of child-rearing practices in different
societies are investigated in order to assess their implications for the
development of personality.
In short, culture is reflected in personalities and personalities reflect culture.
Psychological anthropologists divide the cultural institutions of a society
into the following:
Primary or basic institutions: They compromise the geographical
environment, the economy, family, socialisation practices, and the
polity etc?
Secondary or projective institutions: They comprise the myths, folklore,
religion, magic, art etc.
While the basic institutions condition personalities, personalities construct
the secondary institutions. The relationship between culture and personality
in each society is studied by psychological anthropologists.
Efficient studies by psychological anthropologists were not taken up till
1920s. The earlier work of some of these scholars lacked scientific vitality.
The fundamental human conflict, which is in between human and personal
needs, is multiple and must be thoroughly investigated at individual as well
as social level concurrently. This aspect was realised but neither psychologist
nor anthropologists alone could adequately manage all the spheres of the
problem in the support of one single discipline. This understanding gave rise
to the need for a two-way endeavour between psychologists and
anthropologists.
5) What is the basis of psychological studies?
...............................................................................................................
...............................................................................................................
6) What is the focus of psychological anthropologists?
...............................................................................................................
46 ...............................................................................................................
3.2.3 Relationship with History Relationship of Anthropology
With Allied Fields
Anthropology and history both attempt to trace the origin, expansion and
advancement of culture in the past. Here we mean the age when human
beings had not attained the competence of using the language as speech and
also to write. Archaeologists are labelled as the historians of anthropology
because they attempts to reconstruct the events of human’s past. However,
unlike the discipline of history which is concerned only with the past 5000
years during which human beings have left behind written materials of their
accomplishments, the archaeologist is concerned with the millions of years
in which human beings developed culture without the benefit of the written
word and has left behind only unwritten materials or artefacts.
In this sense an anthropologist studies past cultures and tells us about the
technology of past peoples by analysing the tools those people used in the
past. This can throw light on the economic endeavours of the people who
have utilised that technology. This artistic potential of people become visible
by seeing the remains of wall engravings on different materials like on
pottery, and jewellery. The settlement evidences of the houses can also focus
on various spheres of social structure. Some facets of religious beliefs can
also be determined by the burial sites and also by the materials kept inside
or with the burials.
The main methods of archaeological anthropologists are:
excavation to find out artefacts,
dating to dispense a rough time period, and
witty speculations to form the cultural history of one’s past.
In all these efforts the anthropologists focuses on the studies related to
reconstruction of the past cultures by different methods of exploration which
is a method known to infer the unknown from those materials that are well
known.
7) What is the common study area of the anthropologists and the historians?
...............................................................................................................
...............................................................................................................
8) Which period of human past is studied by historians?
...............................................................................................................
...............................................................................................................
9) What is the main method used by the archaeological anthropologists?
...............................................................................................................
...............................................................................................................
3.2.4 Relationship with Linguistic

One of the most distinctive features of human being is the ability to
communicate through speech. The branch of socio-cultural anthropology 47
Understanding that studies languages is called linguistic anthropology. Linguistic
Anthropology
anthropologists account for the diversity of languages in two ways:
It can be shown that culture influences the structure and content of
language, and by implication, linguistic diversity arises at least partially
from cultural diversity.
It can be shown that linguistic features affect other aspects of culture.
In order to reveal the relationships between language and culture,
anthropologists have taken either of the two ways, which has resulted in
debate and discourse on the matter. The linguistic anthropologist borrows
from the socio-cultural anthropologist. The meaning and content of words
and phrases in each language have unique nuances that are intelligible only
to the people who speak that particular language which is a product of their
culture. The language of some people may not have referential terms for
certain features of the world around them. These give the clues to those
features which do not hold any cultural significance to that people.
The major difference between the linguists and linguistics anthropologists is
that the former are mainly concerned with the study of how languages,
particularly written ones, are constructed and structured but the linguistic
anthropologists study unwritten languages as also written languages. Another
crucial difference between linguists and linguistics anthropologists is that
those features which the former take for granted are taken into consideration
by the latter. These features relate to the systems of knowledge, belief,
assumptions and conventions that produce particular ideas at particular times
in the minds of people.
10) How does the linguistic anthropologists account for the diversity of
languages?
...............................................................................................................
...............................................................................................................
...............................................................................................................
11) State the major difference between a linguist and linguistic
anthropologists.
...............................................................................................................
...............................................................................................................
...............................................................................................................
3.3 RELATIONSHIP OF ARCHAEOLOGICAL

ANTHROPOLOGY WITH OTHER
DISCIPLINES
In archaeological anthropology, man and culture are reconstructed from bits
and pieces of early man and his material remains found scattered over different
spaces over the surface of the earth and below the surface as well. The
method of reconstruction of early man in anthropology is considered a
conjunctive one. It is done with the help of many sciences.
48
Many sciences, such as geography, geology, archaeology, history, botany, Relationship of Anthropology
zoology, chemistry, physics and mathematics are involved in the methodology. With Allied Fields
Anthropology of course is a very important part of the study of archaeological
anthropology because it is the mother discipline and has evolved its own
methodology.
Any subject for its study of its origin and development owes to its history
of origin. The reason for the slow growth and development of the sub-
discipline can only be understood in the study of its history of coming into
being (Penniman, 1965). History says that prehistoric/archaeological
anthropology is more than a hundred and fifty years old. History also points
out the nature, time and sequence of finding of different artifacts and fossil
remains unclear and incomplete. On the basis of history of discoveries, the
theory of evolution and understanding of development, change and diffusion
mechanism can be studied. Reconstruction of cultural history is related to
this discipline. Often archaeological data, combined with historical records,
produce a complete picture of man and culture than either would have given
separately.
3.3.2 Relationship with Archaeology

Archaeologists are anthropologists who excavate the material remains of
past culture (Deetz, 1967). To begin with, archaeology is largely concerned
with material remains of man, both of past and recent past. Archaeological
anthropology is restricted to very early times, before the discovery of writing.
Archaeology too is dependent on other disciplines for its study.
Archaeology relates to search for material objects left by man. There are two
kinds of search:
Exploration: This provides data from the surface.
Excavation: This brings out data from beneath the surface.
Archeologists have developed methods and techniques for the recovery of
materials from both exploration and excavation. After the materials are
recovered, they are put into order in relation to space, time and form (Deetz,
1967). Childe (1956) in his book “Piecing Together the Past” has pointed
out how inferences can be drawn beginning with drawing and describing a
single artifact and then going on to making a catalogue of all the related
objects in space and time. This he called assemblage. From assemblage,
archaeologists go on to make inference on culture and finally interpret the
total cultural regime.
3.3.3 Relationship with Earth Sciences

Earth sciences include both geography and geology. The common element
between the two subjects is the prefix ‘geo’ meaning earth. In many respects,
geology and geography are common as both of them deal with the study of
the Earth. But they are not synonymous.
Geology is concerned with time and geography is concerned with space. The
former studies the earth below the surface and the latter studies the surface
of the earth.
49
Understanding Earth, which was at one time exposed, has been covered up by deposits or
Anthropology
broken down over time, due to erosion and depositional activities of water,
wind and temperature. These are studied by geologists.
When both geology and geography are taken together, they give impression
of diachronic study.
The geological aspect presents vertical dimension mainly of time.
The geographical science provides horizontal concept of space.
Both time and space information are very important for archaeological
anthropology. Relations of the two sciences with archaeological anthropology
are discussed separately.
3.3.4 Relationship with Physical/Natural and Biological
Sciences
Many sciences are closely related to reconstruction, mainly in connection
with dating. These range from chemistry, physics, astronomy, mathematics,
statistics, botany, and zoology.
There are two kinds of dating:
Relative. This establishes the date of human remains in relation to an
already dated event.
Absolute: This establishes the date of an object in absolute numerical
order of the calendar (chronometry).
An account of the relationship of these sciences with the archaeological
anthropology is given below.
Radiometric dating is based on physical and chemical sciences. The most
known is radio carbon method which is done on radioactive carbon (c14).
Other radiometric methods are Potassium Argon method, Thorium Uranium
method, Thermoluminescence, Obsidian Hydration, Fission Track, and
Archaeomagnetism.
Flourine test, amino acid racemization, and nitrogen analysis are a few
examples of importance of chemistry in archaeological anthropology.
Moreover these subjects also provide mechanism for preservation of
perishable objects.
Electronics provides means for detecting objects below the surface of the
earth. With the help of electromagnetic resonance, buried objects like metal
objects, burials, walls, foundations, kilns, furnaces, hearths and even pits
and ditches filled up with topsoil or rubbish can be located. The satellite
images help not only to identify unusual features of archaeological interest
on the surface but it also points to buried objects. Remote sensing has
become an important tool for the archaeological anthropologists.
Man is a part of the animal kingdom. His relation with animals may be
either positive or negative. Human beings may be preyed upon by carnivores
or may prey upon other animals. Human beings domesticates animals for
their own advantage. With the help of zoologists, man-animal relationship
and its cultural implications are properly understood. Past faunal remains are
identified by the zoologists.
Dendrochronology is one method of dating that the botanists provide. Botany
50 also helps to analyse man-plant relationship. Human beings use plant resources
as food, fibre, medicine, container and so on. They not only use plants in Relationship of Anthropology
their natural habitat but also domesticate them. These are turning points of With Allied Fields
human history and origin of cultivation and domestication mechanism can
be researched with the help of plant science.
Finally there are a number of shell fish, mollusks, micro plants, animals and
virus, which are sensitive to any kind of change in the environment. They
also are important marker for dating and reconstruction of environment and
culture.
12) What is dendrochronology?
...............................................................................................................
...............................................................................................................
...............................................................................................................
3.4 SUMMARY
Anthropology is closely related to behavioral or social sciences. Physical /
biological anthropology deals with human biological diversity in time and
space. Biology deal with all living organisms including human being. The
relationship between biological anthropology and biology is that both the
disciplines analyse origin, evolution, heredity, variation, and anatomical and
physiological features of human being.
Biological anthropology studies the physical characteristics of man. It uses

the general principles of biology and utilizes the findings of anatomy,
physiology,embryology, zoology palaeontology and so on.Paul Broca (1871)
defined physical anthropology as the “Science whose objective is the study
of humanity considered as a whole, in its parts and in relationship to the rest
of nature”.
Apart from the similarities, both disciplines differ in many respects.
Biology Anthropology
a biological science a bio-social science
Views human beings as Views human beingsas both biological

biological entities and social entities
Studies all living organisms Studies primates and human species.
While biology is considered a biological science, anthropology is considered

a bio-social science. In the discipline of biology,a human being is viewed as
a biological entity whereas in biological anthropology a human being is
considered both a biological and social entity. For instance, when a zoologist
tries to understand the biology of an animal, he never goes into the details
of the length and breadth of the skull. Physical anthropology examines the
skull in all its details. Thus, anthropology has a sort of specialization or
sharpening of certain aspects of general biology. 51
Understanding
Anthropology
Biologists study all the living organisms but anthropologists are restricted to
study primates and human species. Subjects such as archeology, paleontology,
osteology, geology, and geography help the biological anthropologists and
archeological anthropologists in reconstructing biological and cultural aspects
of human evolution. In using techniques to date fossils and artifacts,
anthropologists take help from physics, chemistry, and geology.
Anthropologists collaborate with the disciplines such as botany, zoology,
and paleontology at the time of studying human fossils and artifacts.
3.5 REFERENCES
Childe, V. G. (1956). Piecing Together the Past. The Interpretation of
Archaeological Data. London: Routledge & Kegan Paul.
Crawford, M. H. (Ed.). (2007). Anthropological Genetics: Theory, Methods
and Applications. Cambridge: Cambridge University Press.
Deetz, J. (1967). Invitation to Archaeology: With illus. by Eric G. Engstrom.
Doubleday: Natural History Press.
Mair, L. P. (1972). An Introduction to Social Anthropology. New Delhi:
Oxford University Press.
Penniman, T. K. (1965). A Hundred Years of Anthropology. London: G.
Duckworth.

1) Refer to section 3.1.1
3) A.R. Radcliffe-Brown suggested that social anthropology maybe termed
as comparative sociology.
52

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COURSE CONTENTS

BANC 131 ANTHROPOLOGY AND RESEARCH METHODS

BLOCK 1: Understanding Anthropology

Unit 1: Definition, Scope and Significance of Anthropology 9-21

Unit 2: Branches of Anthropology 22-40

Unit 3: Relationship of Anthropology with Allied Fields 41-52

BLOCK 2: Origin and Development of Anthropology

Unit 4: History and Development of Anthropology 55-66

Unit 5: Anthropology in India 67-81

Unit 6: Fieldwork Tradition in Anthropology 82-90

BLOCK 3: Major Fields of Anthropology

Unit 7: Concepts and Development in Biological Anthropology 93-102

Unit 8: Concepts and Development in Social Anthropology 103-115

Unit 9: Concepts and Development in Archaeological Anthropology 116-126

BLOCK 4: Research Methods and Techniques

Unit 10: Approaches of Anthropological Research 129-141

Unit 11 Methods, Tools, and Techniques 142-158

Unit 12: Research Design 159-171

Anthropology is a holistic science as it deals with all aspects of biological

Physical/biological anthropology aims to understand the biological origins,

The holistic approach of the discipline intersects natural science, social

This is a six-credit course. This course will provide an introduction to the

BLOCK 1 : Understanding Anthropology

1.2 Objectives of Anthropology

1.3 Scope of Anthropology

1.1.2 Comparative Science

Check Your Progress 1

3) What is ‘Participant Observation’?

1.2 OBJECTIVES OF ANTHROPOLGY

1.2.1 Cultural Relativism

1.2.2 Nature-Nurture Debate

1.2.3 Applying Anthropology to Solve Life Problems

1.2.4 Universal vs. Specific Knowledge

5) What is culture relativism?

1.3 SCOPE OF ANTHROPOLOGY

1.3.2 Anthropological Methods

1.3.3 Business Management

8) What is PRA method?

Khattri P. 2012. “Anthropology and Market”in Srivastava V.K. (ed.).

1.7 ANSWERS TO CHECK YOUR PROGRESS

2.2 Socio-cultural Anthropology

2.3 Archaeological Anthropology

2.4 Linguistic Anthropology

2.1 PHYSICAL/BIOLOGICAL ANTHROPOLOGY

2.1.1 History and Development

2.1.2 Current Fields of Study

Forensic anthropology deals with the identification of human skeletal remains

2.2 SOCIO-CULTURAL ANTHROPOLOGY

2.2.1 History and Development

Box 1: Unilinear Cultural Evolution:

Tylor propounded his scheme in which religion evolved in the following

The evolutionary school of thought faced severe criticisms from contemporary

2.3.1 History and Development

2.3.2 Current Fields of Study

2.4 LINGUISTIC ANTHROPOLOGY

2.4.1 History and Development

2.4.2 Current Fields of Study

physical or biological anthropology,

archaeological anthropology and

Physical or biological anthropology studies human body, genetics and the