Examples
Examples of areas where cultural inventions may take place include:
- Languages
- Legal systems
- Political systems
- Scientific method
- Sports
- Social institutions
- Belief systems
A cultural invention is any innovation developed by people. [1] Cultural inventions include sets of behaviour adopted by groups of people. They are perpetuated by being passed on to others within the group or outside it. They are also passed on to future groups and generations. [2] Sources of cultural invention can either come from outside a specific group or from within that group.
Allan Hanson, a postmodern anthropologist, believed that the analytical purpose of studying cultural inventions was not to uncover which portions of a culture's belief systems are invented, but rather to study how cultural inventions become accepted as authentic within groups. [3] This notion has been met with criticism from within the anthropological community as well as from outside sources, and has been referred to as both politically revisionist and anti-native. [4] The fear is that viewing cultural invention as a process which leads to something authentic and widely accepted may undermine indigenous people's traditions in addition to questioning the authority they have over their own culture. [5]
Examples of areas where cultural inventions may take place include:
One way that cultural inventions can be spread is through cultural transmission, the means by which culturally specific ideas and patterns of behavior are shared and become cultural reality. [6] According to Marc J. Swartz, people of status within society play an important role in deciding what is understood as cultural reality. [7] Such people have the correct kinds of skills and knowledge within society to help transmit ideas in such a way that they are accepted by society at large, which is one method by which cultural inventions can become cultural realities. [8]
Allan Hanson proposed that several aspects of Maori culture had been invented by European scholars who were accustomed to analytical frameworks focused on long-distance migration and diffusion. Because of this, he believed that European scholars constructed the notion that a "Great Fleet", headed by a man named Kupe from a neighboring island, who was responsible for the initial discovery and peopling of New Zealand. Although Maori ancestors most likely arrived in canoes from nearby islands, Hanson believed that the account of the Great Fleet was created to simplify various Maori traditions into a single tradition. [9]
Additionally, to make the Maori seem more elevated in European eyes, scholars may have invented a cult to the named Io, who was thought to be a supreme being that controlled all the other gods in the Maori pantheon. The story of Io creating the world is so similar to that of the Book of Genesis in the Bible, that it is believed to have been a European invention. [10] Hanson asserted that those and other elements of Maori tradition were incorporated and taken to be true by the Maori and that they have been passed down through generations by way of oral tradition. According to Hanson, "Io and the Great Fleet have been incorporated into Maori lore and are passed down from elders to juniors in storytelling, oratory, and other Maori contexts". [11]
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.
Franz Uri Boas was a German-American anthropologist and ethnomusicologist. He was a pioneer of modern anthropology who has been called the "Father of American Anthropology". His work is associated with the movements known as historical particularism and cultural relativism.
Anthropology of religion is the study of religion in relation to other social institutions, and the comparison of religious beliefs and practices across cultures. The anthropology of religion, as a field, overlaps with but is distinct from the field of Religious Studies. The history of anthropology of religion is a history of striving to understand how other people view and navigate the world. This history involves deciding what religion is, what it does, and how it functions. Today, one of the main concerns of anthropologists of religion is defining religion, which is a theoretical undertaking in and of itself. Scholars such as Edward Tylor, Emile Durkheim, E.E. Evans Pritchard, Mary Douglas, Victor Turner, Clifford Geertz, and Talal Asad have all grappled with defining and characterizing religion anthropologically.
George Peter ("Pete") Murdock, also known as G. P. Murdock, was an American anthropologist who was professor at Yale University and University of Pittsburgh. He is remembered for his empirical approach to ethnological studies and his study of family and kinship structures across differing cultures.
Napoleon Alphonseau Chagnon was an American cultural anthropologist, professor of sociocultural anthropology at the University of Missouri in Columbia and member of the National Academy of Sciences. Chagnon was known for his long-term ethnographic field work among the Yanomamö, a society of indigenous tribal Amazonians, in which he used an evolutionary approach to understand social behavior in terms of genetic relatedness. His work centered on the analysis of violence among tribal peoples, and, using socio-biological analyses, he advanced the argument that violence among the Yanomami is fueled by an evolutionary process in which successful warriors have more offspring. His 1967 ethnography Yanomamö: The Fierce People became a bestseller and is frequently assigned in introductory anthropology courses.
Clifford James Geertz was an American anthropologist who is remembered mostly for his strong support for and influence on the practice of symbolic anthropology and who was considered "for three decades... the single most influential cultural anthropologist in the United States." He served until his death as professor emeritus at the Institute for Advanced Study, Princeton.
Political anthropology is the comparative study of politics in a broad range of historical, social, and cultural settings.
Multilineal evolution is a 20th-century social theory about the evolution of societies and cultures. It is composed of many competing theories by various sociologists and anthropologists. This theory has replaced the older 19th century set of theories of unilineal evolution, where evolutionists were deeply interested in making generalizations.
Clyde Kluckhohn, was an American anthropologist and social theorist, best known for his long-term ethnographic work among the Navajo and his contributions to the development of theory of culture within American anthropology. During his lifetime, Kluckhohn was a member of the American Academy of Arts and Sciences (1944), the United States National Academy of Sciences (1952), and the American Philosophical Society (1952).
Roy Abraham Rappaport (1926–1997) was an American anthropologist known for his contributions to the anthropological study of ritual and to ecological anthropology.
Donald Edward Brown is an American professor of anthropology (emeritus).
Feminist anthropology is a four-field approach to anthropology that seeks to transform research findings, anthropological hiring practices, and the scholarly production of knowledge, using insights from feminist theory. Simultaneously, feminist anthropology challenges essentialist feminist theories developed in Europe and America. While feminists practiced cultural anthropology since its inception, it was not until the 1970s that feminist anthropology was formally recognized as a subdiscipline of anthropology. Since then, it has developed its own subsection of the American Anthropological Association – the Association for Feminist Anthropology – and its own publication, Feminist Anthropology. Their former journal Voices is now defunct.
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.
Sir John Rankine Goody was an English social anthropologist. He was a prominent lecturer at Cambridge University, and was William Wyse Professor of Social Anthropology from 1973 to 1984.
Andrew P. "Pete" Vayda was a Hungarian-born American anthropologist and ecologist who was a distinguished professor emeritus of anthropology and ecology at Rutgers University.
Clinical ethnography is a term first used by Gilbert Herdt and Robert Stoller in a series of papers in the 1980s. As Herdt defines it, clinical ethnography
is the intensive study of subjectivity in cultural context...clinical ethnography is focused on the microscopic understanding of sexual subjectivity and individual differences within cross-cultural communities. What distinguishes clinical ethnography from anthropological ethnography in general is (a) the application of disciplined clinical training to ethnographic problems and (b) developmental concern with desires and meanings as they are distributed culturally within groups and across the course of life.
Environmental anthropology is a sub-discipline of anthropology that examines the complex relationships between humans and the environments which they inhabit. This takes many shapes and forms, whether it be examining the hunting/gathering patterns of humans tens of thousands of years ago, archaeological investigations of early agriculturalists and their impact on deforestation or soil erosion, or how modern human societies are adapting to climate change and other anthropogenic environmental issues. This sub-field of anthropology developed in the 1960s from cultural ecology as anthropologists borrowed methods and terminology from growing developments in ecology and applied them to understand human cultures.
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.
This bibliography of anthropology lists some notable publications in the field of anthropology, including its various subfields. It is not comprehensive and continues to be developed. It also includes a number of works that are not by anthropologists but are relevant to the field, such as literary theory, sociology, psychology, and philosophical anthropology.
