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anthropological theory

  • Quote: Inconsistencies of anthropological theory

    Wed, 2013-02-06 23:39 -- John Hawks

    Courtesy of a Twitter exchange, I was reading Stanley R. Barrett, who in the introduction to his 1984 book, The Rebirth of Anthropological Theory, considers an essential problem: As of 1984, anthropological theory seemingly hadn't gotten any better at explaining social phenomena, despite more than a century of trying.

    Just as sociologists take refuge behind methodology in order to avoid dilemmas in their discipline, anthropologists slip off to the field, the enormous challenge of which soon drives away all other problems.

    I didn't escape quickly enough, and the deeper I delved into the history of anthropological theory, the more inconsistencies I discovered. Scientific knowledge supposedly is cumulative, yet our theoretical orientations have oscillated between polar positions, advancing, repeating, and retracting, but rarely achieving progress. Our methodology rests on the assumption of an orderly universe; yet social life is essentially contradictory, although disguised by numerous mechanisms. A great deal of anthropological analysis has mistaken these mechanisms for underlying reality, which means that the discipline has itself contributed to a distorted view of behaviour. Since its beginnings, anthropology has expressed a dream, a hope for a universe without hate, rancour, or racism, in which the peoples of the world would live together in harmony. Yet it also has aspired toward science, even at the expense of the dream, and the result has sometimes been a discipline that has lost the capacity for moral judgment.

    I don't usually editorialize in my "quotes" posts, but every time I read through this quote, the last two sentences irritate me. The reference to racism and colonialism is transparent, but even so I object. "Aspiring toward science" did not cause anthropologists to "lose the capacity for moral judgment".

  • Quote: Radcliffe-Brown on anthropology as a science

    Tue, 2012-03-27 17:27 -- John Hawks

    A. R. Radcliffe-Brown, in Structure and Function in Primitive Society, on the role of social anthropology as a science. Radcliffe-Brown has been considered as one of the most prominent exponents of functionalism in anthropological theory. Immediately before this passage, he disclaims being a follower of a "Functional School of Social Anthropology":

    There is no place in natural science for ‘schools’ in this sense, and I regard social anthropology as a branch of natural science. Each scientist starts from the work of his predecessors, finds problems which he believes to be significant, and by observation and reasoning endeavours to make some contribution to a growing body of theory. Co-operation amongst scientists results from the fact that they are working on the same or related problems. Such co-operation does not result in the formation of schools, in the sense in which there are eudoxies in science. Nothing is more pernicious in science than attempts to establish adherence to doctrines. All that a teacher can do is to assist the student in learning to understand and use the scientific method. It is not his business to make disciples.

    I conceive of social anthropology as the theoretical natural science of human society, that is, the investigation of social phenomena by methods essentially similar to those used in the physical and biological sciences. I am quite willing to call the subject ‘comparative sociology’, if anyone so wishes. It is the subject itself, and not the name, that is important. As you know, there are some ethnologists or anthropologists who hold that it is not possible, or at least not profitable, to apply to social phenomena the theoretical methods of natural science. For these persons social anthropology, as I have defined it, is something that does not, and never will, exist. For them, of course, my remarks will have no meaning, or at least not the meaning I intend them to have.

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Neandertals

For years, I've worked on their bones. Now I'm working on their genes. Read more about the science studying these ancient people.

Denisova

From a finger bone of an ancient human came the record of a completely unexpected population. My lab is working on the science of the Denisova genome.

Acceleration

The advent of agriculture caused natural selection to speed up greatly in humans. We're uncovering some of the ways that populations have rapidly changed during the last 10,000 years.

Malapa

Just outside Johannesburg, the Malapa site is producing some of the most exciting finds in human evolution. This site is the headquarters of the Malapa Soft Tissue Project.