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paleoanthropology, genetics and evolution

cultural anthropology

  • Diamond's "World" is not enough

    Wed, 2013-04-24 11:45 -- John Hawks

    Rex Golub reviews Jared Diamond's book, The World Until Yesterday, and tries to explain why it rubs anthropologists the wrong way: "Anthropology, Footnoted: Jared Diamond’s The World Until Yesterday". Golub works in Papua New Guinea, the area of the world Diamond most closely examines in his book.

    Diamond has surely visited much more of the country than the highlands, but his intuitions about the country seem fundamentally shaped by the highlands. His immersion in that area, I believe, is the origin of his view that colonialism brings benefits, that people are willing to trade their old ways for new, and that imperial conquest brings few problems—in the long term. Then again, Diamond’s tone-deafness regarding these issues might be related to his scientific background. Bird species are morphologically distinct, but human communities in Papua New Guinea lack bright and clear boundaries. Cultures, languages, and subsistence techniques ooze across the landscape, passing through villages and hamlets with a mobility totally different than the learned behavior of birds. The issues at the heart of population ecology are calories, birthrates, and morbidity while the central topics of legitimate and empowering governance are dignity, freedom, and quality of life—the things we fight for, but not the sort of thing that you learn about studying avifauna. Only people, not birds, would rather die on their feet than live on their knees.

    Golub approaches the question of "What does an anthropologist have to offer?" but doesn't give a crystal clear answer. The anthropologist considers complexity and treats people as people, not birds -- to be sure. But is Diamond's account of small-scale societies doing anything different from what Marvin Harris might have done? If The World Until Yesterday were a dissertation, would it earn its writer a PhD in anthropology today?

    I'm inclined to think that cultural anthropology as it exists in the world today actually includes Jared Diamond...

  • Cultural Anthropology, open access

    Tue, 2013-03-12 08:05 -- John Hawks

    From Brad Weiss: "Cultural Anthropology will go Open Access in 2014".

    The Society for Cultural Anthropology (a section of the American Anthropological Association) is excited to announce a groundbreaking publishing initiative. With the support of the AAA, the influential journal of the SCA, Cultural Anthropology, will become available open access, freely available to everyone in the world. Starting with the first issue of 2014, CA will provide world-wide, instant, free (to the user), and permanent access to all of our content (as well as ten years of our back catalog). This is a boon to our authors, whose work we can guarantee the widest possible readership —and to a new generation of readers inside of anthropology and out.

    This is a good idea, and not an easy change for the Society to manage. In anthropology in particular open access is a valuable goal, because it can ensure that informants (and their families) can read the research that they help to create.

  • Napoleon Chagnon profile

    Wed, 2013-02-13 07:36 -- John Hawks

    The New York Times has a very long and informative profile of Napoleon Chagnon, written by Emily Eakin: "Napoleon Chagnon, America's Most Controversial Anthropologist". The profile is in connection with Chagnon's upcoming book, Noble Savages: My Life Among Two Dangerous Tribes — the Yanomamö and the Anthropologists. The piece does a very nice job of summarizing Chagnon's work, its importance in the field, and how he came to be vilified by many cultural anthropologists of his generation.

    It's full of good paragraphs, and I'm choosing to quote this passage because I love the last sentence:

    Under the influence of Derrida and Foucault, cultural anthropologists turned their gaze on their own “texts” and were alarmed by what they saw. Ethnographies were not dispassionate records of cultural facts but rather unstable “fictions,” shot through with ideology and observer bias.

    This postmodern turn coincided with the disappearance of anthropology’s traditional subjects — indigenous peoples. Even the Yanomami were becoming assimilated, going to mission schools, appearing on television in Caracas and flying to the United States to speak at academic conferences. Traditional fieldwork opportunities may have been drying up, but there was still plenty of work to do exposing anthropologists’ complicity in oppressing “the other.” As one scholar in the journal Current Anthropology put it, “Isn’t it odd that the true enemy of society turns out to be that guy in the office down the hall?”

    An all-too-common tale. The profile is a good way for students and others who may not know the historical background to understand this part of the history of anthropology. Recommended.

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