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| Born | 1 November 1948 Kent, England |
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| Alma mater | University of Cambridge (BA, PhD) |
| Academic work | |
| Discipline | Social anthropology |
Timothy Ingold CBE FBA FRSE (born 1 November 1948 [1] ) is a British anthropologist,and Chair of Social Anthropology at the University of Aberdeen.
Ingold was educated at Leighton Park School in Reading,and his father was the mycologist Cecil Terence Ingold. [2] He attended Churchill College,Cambridge,initially studying natural sciences but shifting to anthropology (BA in Social Anthropology 1970,PhD 1976). [1] His doctoral work was conducted with the Skolt Saami of northeastern Finland,studying their ecological adaptations,social organisation and ethnic politics. Ingold taught at the University of Helsinki (1973–74) and then the University of Manchester,becoming Professor in 1990 and Max Gluckman Professor in 1995. In 1999,he moved to the University of Aberdeen. In 2015,he received an honorary doctorate from Leuphana University of Lüneburg (Germany). [3] He has four children.
His interests are wide-ranging and his scholarly approach is individualistic. [4] They include environmental perception,language,technology and skilled practice,art and architecture,creativity,theories of evolution in anthropology,human-animal relations,and ecological approaches in anthropology.
Early concern was with northern circumpolar peoples,looking comparatively at hunting,pastoralism and ranching as alternative ways in which such peoples have based a livelihood on reindeer or caribou.
In his recent work,he links the themes of environmental perception and skilled practice,replacing traditional models of genetic and cultural transmission,founded upon the alliance of neo-Darwinian biology and cognitive science,with a relational approach focusing on the growth of embodied skills of perception and action within social and environmental contexts of human development. This has taken him to examining the use of lines in culture,and the relationship between anthropology,architecture,art and design. He discusses his entire career in From science to art and back again:The pendulum of an anthropologist (2016). [5]
Writing within the anthropological realm of phenomenology,Ingold explores the human as an organism which 'feels' its way through the world that "is itself in motion"; [6] constantly creating and being changed by spaces and places as they are encountered.
Ingold was appointed Commander of the Order of the British Empire (CBE) in the 2022 Birthday Honours for services to anthropology. [7]
Anthropology is the scientific study of humanity, concerned with human behavior, human biology, cultures, societies, and linguistics, in both the present and past, including past human species. Social anthropology studies patterns of behavior, while cultural anthropology studies cultural meaning, including norms and values. A portmanteau 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.
Animism is the belief that objects, places, and creatures all possess a distinct spiritual essence. Animism perceives all things—animals, plants, rocks, rivers, weather systems, human handiwork, and in some cases words—as being animated, having agency and free will. Animism is used in anthropology of religion as a term for the belief system of many Indigenous peoples in contrast to the relatively more recent development of organized religions. Animism is a metaphysical belief which focuses on the supernatural universe : specifically, on the concept of the immaterial soul.
A craft or trade is a pastime or an occupation that requires particular skills and knowledge of skilled work. In a historical sense, particularly the Middle Ages and earlier, the term is usually applied to people occupied in small scale production of goods, or their maintenance, for example by tinkers. The traditional term craftsman is nowadays often replaced by artisan and by craftsperson.
Visual anthropology is a subfield of social anthropology that is concerned, in part, with the study and production of ethnographic photography, film and, since the mid-1990s, new media. More recently it has been used by historians of science and visual culture. Although sometimes wrongly conflated with ethnographic film, visual anthropology encompasses much more, including the anthropological study of all visual representations such as dance and other kinds of performance, museums and archiving, all visual arts, and the production and reception of mass media. Histories and analyses of representations from many cultures are part of visual anthropology: research topics include sandpaintings, tattoos, sculptures and reliefs, cave paintings, scrimshaw, jewelry, hieroglyphics, paintings and photographs. Also within the province of the subfield are studies of human vision, properties of media, the relationship of visual form and function, and applied, collaborative uses of visual representations.
Sir Raymond William Firth was an ethnologist from New Zealand. As a result of Firth's ethnographic work, actual behaviour of societies is separated from the idealized rules of behaviour within the particular society. He was a long serving professor of anthropology at the London School of Economics, and is considered to have singlehandedly created a form of British economic anthropology.
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.
Georgina Emma Mary Born, is a British academic, anthropologist, musicologist and musician. As a musician she is known as Georgie Born and for her work in Henry Cow and with Lindsay Cooper.
The Department of Social Anthropology at the University of Manchester, founded by Max Gluckman in 1947 became known among anthropologists and other social scientists as the Manchester School. Notable features of the Manchester School included an emphasis on "case studies", deriving from Gluckman's early training in law and similar to methods used in law schools. The case method involved detailed analysis of particular instances of social interaction to infer rules and assumptions. The Manchester School also read the works of Marx and other economists and sociologists and looked at issues of social justice such as apartheid and class conflict. Recurring themes included issues of conflict and reconciliation in small-scale societies and organizations, and the tension between individual agency and social structure.
Sustainable art is art in harmony with the key principles of sustainability, which include ecology, social justice, non-violence and grassroots democracy. Sustainable art may also be understood as art that is produced with consideration for the wider impact of the work and its reception in relationship to its environments.
Dame Henrietta Louise Moore, is a British social anthropologist. She is the director of the UCL Institute for Global Prosperity at University College, London, part of the Bartlett, UCL's Faculty of the Built Environment.
Coral Gardens and Their Magic, properly Coral Gardens and Their Magic Volume I: A Study of the Methods of Tilling the Soil and of Agricultural Rites in the Trobriand Islands and Coral Gardens and Their Magic Volume II: The Language of Magic and Gardening, is the final two-volume book in anthropologist Bronisław Malinowski's ethnographic trilogy on the lives of the Trobriand Islanders. It concentrates on the cultivation practices the Trobriand Islanders used to grow yams, taro, bananas and palms which Malinowski's more famous ethnography Argonauts of the Western Pacific briefly mentioned in passing. It describes the gardens in which the Trobrianders grew food as more than merely utilitarian spaces, even as works of art. In 1988 Alfred Gell called the book "still the best account of any primitive technological-cum-magical system, and unlikely ever to be superseded in this respect". The book has been described as Malinowski's magnum opus.
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.".
Robert H. Layton is a British anthropologist and Fellow of the British Academy. He is Emeritus Professor of Anthropology at Durham University. He has carried out fieldwork in rural France and in a number of Aboriginal communities in Australia, and recently on traditional craft in rural China. Robert Layton studied anthropology at University College London under the famous Australian anthropologist Phyllis Kaberry. He completed his DPhil under the supervision of F.G. Bailey at the University of Sussex. He is known for his eclectic approach to anthropology and diverse range of interests. He has written extensively about art, archaeology, the evolution of hunter-gatherer society and culture, the co-evolution of genes and culture, social change and anthropological theory. He was the recipient of the Royal Anthropological Institute's Rivers Memorial Medal for a substantive contribution to anthropology in 2003
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.
Cultural evolution is an evolutionary theory of social change. It follows from the definition of culture as "information capable of affecting individuals' behavior that they acquire from other members of their species through teaching, imitation and other forms of social transmission". Cultural evolution is the change of this information over time.
Linda Louise Layne is an American anthropologist. She is a visiting fellow at the University of Cambridge in the Reproductive Sociology Research Group (ReproSoc). Her first book was on tribal and national identities in the Hashemite Kingdom of Jordan.
Veronica Strang is an author and professor of anthropology affiliated to Oxford University. Her work combines cultural anthropology with environmental studies, and focuses on the relationship between human communities and their environments. Strang's publications include the books 'The Meaning of Water' ; Gardening the World: agency, identity, and the ownership of water' ; 'What Anthropologists Do', 'Water Nature and Culture' and most recently 'Water Beings: from nature worship to the environmental crisis', which is based on a major comparative study of water deities around the world. Further information is available on her website at: https://www.veronicastrang.com/
Nurit Bird-David is a professor of cultural anthropology at the University of Haifa, Israel. She is best known for her study of the Nayaka hunter-gatherers in South India, upon which she based much of her writings on animism, relational epistemology, and indigenous small-scale communities, and which later inspired additional fieldwork and insights on home-making in contemporary industrial societies, and the theoretical concept of scale in anthropology and other social sciences.
The anthropology of technology (AoT) is a unique, diverse, and growing field of study that bears much in common with kindred developments in the sociology and history of technology: first, a growing refusal to view the role of technology in human societies as the irreversible and predetermined consequence of a given technology's putative "inner logic"; and second, a focus on the social and cultural factors that shape a given technology's development and impact in a society. However, AoT defines technology far more broadly than the sociologists and historians of technology.
in Britain, I feel that I've gone in one direction and, by and large, anthropology has gone in another direction. I often wonder whether I am an anthropologist any more. I think I'm forging a field that doesn't seem to be the field that other people who call themselves anthropologists are in. I don't worry about it too much, because I just do what I do and let other people decide whether I'm an anthropologist or not.
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