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Cognitive anthropology is an approach within cultural anthropology and biological anthropology in which scholars seek to explain patterns of shared knowledge, cultural innovation, and transmission over time and space using the methods and theories of the cognitive sciences (especially experimental psychology and cognitive psychology) often through close collaboration with historians, ethnographers, archaeologists, linguists, musicologists, and other specialists engaged in the description and interpretation of cultural forms. Cognitive anthropology is concerned with what people from different groups know and how that implicit knowledge, in the sense of what they think subconsciously, changes the way people perceive and relate to the world around them. [1]
Cognitive anthropology arose as part of efforts designed to understand the relationship between language and thought, with linguistic anthropologists of North America in the 1950s spearheading the effort to approach cognition in cultural contexts, rather than as an effort to identify or assume cognitive universals. [2]
Cognitive anthropology became a current paradigm of anthropology under the new ethnography or ethnoscience paradigm that emerged in American anthropology toward the end of the 1950s. [3]
Cognitive anthropology studies a range of domains including folk taxonomies, the interaction of language and thought, and cultural models. [1]
From a linguistics stand-point, cognitive anthropology uses language as the doorway to study cognition. [4] Its general goal is to break language down to find commonalities in different cultures and the ways people perceive the world. [5] Linguistic study of cognitive anthropology may be broken down into three subfields: semantics, syntactics, and pragmatics.
Cognitive anthropology is separated in two categories, thought in society/culture and language. Thought is concerned with the procedure and outcome of thoughts. The thinking process in cognitive anthropology puts the importance of culture at the center of examining thoughts. [6] Cognitive anthropologists believe that cultural meanings arise when people learn, create, interpret and apply these collective representations. [6] Reapplication and representations reinforce the experienced patterns through the process of implementing appropriateness and relevance, contain the elements for cognitive reorganization and creativity in behavior and understanding. [7]
In cognitive anthropology language is seen as an important source for analyzing thinking processes. Cognitive anthropology analyzes cultural views with lexicons as the primary source of data that researches search for definite beliefs, implicit understandings and category systems. [6]
Cognitive anthropology uses quantitative measures as well as the traditional ethnographic methods of cultural anthropology in order to study culture. [8] Because of the field's interest in determining shared knowledge, consensus analysis has been used as its most widely used statistical measure. [1] [9]
One of the techniques used is Cultural Network Analysis, the drawing of networks of interrelated ideas that are widely shared among members of a population. [10] Recently there has been some interchange between cognitive anthropologists and those working in artificial intelligence. [11]
Cognitive anthropology intersects with several other fields within its parent cultural anthropology sphere. Whereas cultural anthropologists had always sought to identify and organize certain salient facets of culture, cognitive anthropologists appreciate the reflexive nature of their study. [12] Instead of analyzing facets of culture as they appear to the anthropologist, they place special emphasis on emic viewpoints of culture to understand what motivates different populations, eventually coming to an understanding of universal cognition. [13] [12] These goals form the basis of the argument merging cognitive anthropology and cognitive science.
Cognitive anthropology is linked to psychology because studying the way social groups reason and categorize raises questions about the basic nature of cognitive processes. [1]
Advocate and presidential researcher Giovanni Bennardo put forth three categories of data in 2013 that warrant this grouping. [14] Cognitive anthropologists gather ethnographic, linguistic, and experimental data, which is then analyzed quantitatively. [14] For example, medical rituals provide more direct data that informs linguistic analysis and a greater insight into cognitive motivations, hence the field’s similarity to linguistic relativism. [15] To advocates, the mind is a cultural facet (as is kinship to the pioneering cultural anthropologist) that generates language, which provides insight into human cognition. [14]
Other advocates for cognitive anthropology’s categorization with cognitive science have pointed out that cognitive psychology fails to encompass several fields that cognitive anthropology does, hence its pivotal role in cognitive science. Professor of Psychology at University of Connecticut, James S. Boster, points out in the Journal of the Cognitive Science Society that while cognitive psychology studies a human’s thought process, cognitive anthropology studies what exactly different humans ponder—what they sense and perceive of their own culture and surroundings in different settings. [15]
There has been longtime conflict between cognitive scientists and cognitive anthropologists on the intersection of their respective fields. The grouping has received much backlash in the literature, such as from Edward Evans-Pritchard [16] on the basis of methodology and subject matter. [13]
Cognitive psychologists have criticized cognitive anthropologists for their chaotic research methods, such as forming instruments of observation and data acquisition using language that natives use in their interviews with fieldworkers. [15] "CA has been alienated from the rest of cultural anthropology because it is seen as too quantitative and scientific for the prevailing post‐modern aesthetic, while at the same time seen as too ethnographic and natural historical for the tastes of CP." [15]
Some cognitive scientists have devalued anthropology's influence in the cognitive sciences, which was extensively discussed by Sieghard Beller, Andrea Bender, and Douglas Medin in the Journal of the Cognitive Science Society. In their widely cited journal article, they attribute this rejection to cognitive anthropology's lack of credibility as a subset of the psychological sciences, focus on common narratives throughout different cultures rather than on the individual mind, and difficulty of getting published. [13] "They strive for insights that explain something about the human mind in general and therefore consider cross‐cultural comparisons as just one means to test assumptions on universals." [13]
Critics have also disputed the scientific nature of cognitive anthropology in general and argued that it studies content of thought rather than process, which cognitive science centers on. [13] [15] Resistance from more established subfields of cultural anthropology has historically restricted resources and tenure for cognitive anthropologists. [15]
Anthropology is the scientific study of humanity, concerned with human behavior, human biology, cultures, societies, and linguistics, in both the present and past, including archaic humans. Social anthropology studies patterns of behavior, while cultural anthropology studies cultural meaning, including norms and values. The term sociocultural anthropology is commonly used today. Linguistic anthropology studies how language influences social life. Biological or physical anthropology studies the biological development of humans.
Cultural anthropology is a branch of anthropology focused on the study of cultural variation among humans. It is in contrast to social anthropology, which perceives cultural variation as a subset of a posited anthropological constant. The term sociocultural anthropology includes both cultural and social anthropology traditions.
The idea of linguistic relativity, known also as the Whorf hypothesis, the Sapir–Whorf hypothesis, or Whorfianism, is a principle suggesting that the structure of a language influences its speakers' worldview or cognition, and thus individuals' languages determine or influence their perceptions of the world.
Cognitive science is the scientific study either of mind or of intelligence . Practically every formal introduction to cognitive science stresses that it is a highly interdisciplinary research area in which psychology, neuroscience, linguistics, philosophy, computer science, anthropology, and biology are its principal specialized or applied branches. Therefore, we may distinguish cognitive studies of either human or animal brains, the mind and the brain.
Ethnolinguistics is an area of anthropological linguistics that studies the relationship between a language and the cultural behavior of the people who speak that language.
Linguistic determinism is the concept that language and its structures limit and determine human knowledge or thought, as well as thought processes such as categorization, memory, and perception. The term implies that people's native languages will affect their thought process and therefore people will have different thought processes based on their mother tongues.
Pascal Robert Boyer is an Franco-American cognitive anthropologist and evolutionary psychologist, mostly known for his work in the cognitive science of religion. He studied at université Paris-Nanterre, and taught at the University of Cambridge for eight years, before taking up the position of Henry Luce Professor of Individual and Collective Memory at Washington University in St. Louis, where he teaches classes on evolutionary psychology and anthropology. He was a Guggenheim Fellow and a visiting professor at the University of California, Santa Barbara and the University of Lyon, France. He studied philosophy and anthropology at University of Paris and Cambridge, with Jack Goody, working on memory constraints on the transmission of oral literature. Boyer is a Member of the American Academy of Arts and Sciences.
Behavioural sciences is a branch of science that explore the cognitive processes within organisms and the behavioural interactions that occur between organisms in the natural world. It involves the systematic analysis and investigation of human and animal behaviour through naturalistic observation, controlled scientific experimentation and mathematical modeling. It attempts to accomplish legitimate, objective conclusions through rigorous formulations and observation. Examples of behavioural sciences include psychology, psychobiology, criminology, anthropology, sociology, economics, and cognitive science. Generally, behavioural science primarily seeks to generalise about human behaviour as it relates to society and its impact on society as a whole.
Cognitive ergonomics is a scientific discipline that studies, evaluates, and designs tasks, jobs, products, environments and systems and how they interact with humans and their cognitive abilities. It is defined by the International Ergonomics Association as "concerned with mental processes, such as perception, memory, reasoning, and motor response, as they affect interactions among humans and other elements of a system. Cognitive ergonomics is responsible for how work is done in the mind, meaning, the quality of work is dependent on the persons understanding of situations. Situations could include the goals, means, and constraints of work. The relevant topics include mental workload, decision-making, skilled performance, human-computer interaction, human reliability, work stress and training as these may relate to human-system design." Cognitive ergonomics studies cognition in work and operational settings, in order to optimize human well-being and system performance. It is a subset of the larger field of human factors and ergonomics.
Dan Sperber is a French social and cognitive scientist, anthropologist and philosopher. His most influential work has been in the fields of cognitive anthropology, linguistic pragmatics, psychology of reasoning, and philosophy of the social sciences. He has developed: an approach to cultural evolution known as the epidemiology of representations or cultural attraction theory as part of a naturalistic reconceptualization of the social; relevance theory; the argumentative theory of reasoning. Sperber formerly Directeur de Recherche at the Centre National de la Recherche Scientifique is Professor in the Departments of Cognitive Science and of Philosophy at the Central European University in Budapest.
Psychological anthropology is an interdisciplinary subfield of anthropology that studies the interaction of cultural and mental processes. This subfield tends to focus on ways in which humans' development and enculturation within a particular cultural group—with its own history, language, practices, and conceptual categories—shape processes of human cognition, emotion, perception, motivation, and mental health. It also examines how the understanding of cognition, emotion, motivation, and similar psychological processes inform or constrain our models of cultural and social processes. Each school within psychological anthropology has its own approach.
The following outline is provided as an overview of and topical guide to anthropology:
Ward Hunt Goodenough II was an American anthropologist, who has made contributions to kinship studies, linguistic anthropology, cross-cultural studies, and cognitive anthropology.
Ethnoscience has been defined as an attempt "to reconstitute what serves as science for others, their practices of looking after themselves and their bodies, their botanical knowledge, but also their forms of classification, of making connections, etc.".
Laboratory of Comparative Human Cognition (LCHC) is a social science laboratory located at the University of California, San Diego (UCSD) since 1978. Scholars at LCHC pursue research focused on understanding the complex relationship between cognition and culture in individual and social development. Such research requires collaboration among scholars from a variety of research disciplines, including cognitive science, education, linguistics, psychology, anthropology, and sociology. LCHC also functions as a research and training institution, arranging for pre-doctoral, doctoral, and post-doctoral training, as well as research exchanges with scholars throughout the world. In addition, LCHC sponsors a journal, Mind, Culture and Activity: An International Journal (MCA), and an open internet discussion group, XMCA.
The following outline is provided as an overview of and topical guide to social science:
Social anthropology is the study of patterns of behaviour in human societies and cultures. It is the dominant constituent of anthropology throughout the United Kingdom and much of Europe, where it is distinguished from cultural anthropology. In the United States, social anthropology is commonly subsumed within cultural anthropology or sociocultural anthropology.
Oswald J. Werner, better known as Ossy Werner, was a Czechoslovakian-born American linguist. He was Professor of Anthropology and Linguistics for thirty years at Northwestern University and retired in 1998 as Professor Emeritus of Anthropology and Linguistics. During this period he researched the Navajo language and culture. Although specializing in their medicine and science, he impacted anthropology, linguistics, ethnography, ethnographic methodology, ethnoscience, and cognitive anthropology.
Naomi Robin Quinn was a major figure in cognitive anthropology, with contributions to research methods and cultural models, particularly applied to topics such as American models of marriage and relationships and to child-rearing cross-culturally.
Asifa Majid is a psychologist, linguist and cognitive scientist who is professor of language, communication and cultural cognition at the University of Oxford, UK. She is the 2024 recipient of the Jeffrey L. Elman Prize for Scientific Achievement and Community Building, awarded by the Cognitive Science Society. In 2015 she won the Ammodo KNAW Award for fundamental research.