The emergence of biomedical anthropology and its implications for the future

Primarily during the past 15 years a distinct new area within physical anthropology has emerged, biomedical anthropology. Physical anthropologists have become heavily involved in studying problems of relevance to the health and illness patterns of living humans. There has been a proportionate increase in biomedically focused papers published in the American Journal of Physical Anthropology, in biomedically focused papers presented at annual meetings of the American Association of Physical Anthropologists, and in physical anthropology doctoral dissertations oriented toward modern biomedical phenomena. Proportionately more physical anthropologists are now employed in medical schools and there has been recent growth in the proportion of physical anthropologists in anthropology departments who claim some aspect of biomedical anthropology as a research interest. Increasingly, physical anthropologists are focusing their research on cardiovascular disease, the leading cause of death in America. These distinct trends are partially a result of the nature of physical anthropology and its unique biocultural perspective. However the growth of applied anthropology, the present academic marketplace, and the availability of research funds are probably also contributing factors. The emergency of biomedical anthropology holds promise for the future of physical anthropology and for its current employment crisis. Careers with academic and nonacademic organizations engaged in biomedical research appear to be a viable alternative to careers in departments of anthropology, for biomedical anthropologists. This will entail some reorientation of graduate training for physical anthropologists. More emphasis will have to be placed on substantive biomedical subjects, research methods, and data management and analysis.     

Anthropology and the Dialectic of Enlightenment: A Discourse on the Definition and Ideals of a Threatened Discipline

The knowledge practices of social and cultural anthropology can be conceived as undergoing constant methodological reconsideration or reformulation as a consequence of internal critique and of institutional change effected in the larger educational and political environment. Neo‐liberal shifts affecting the institutional context may have influenced a deepening of the crisis in anthropology where the nature of its project has become less certain or has threatened a reconfiguration of such proportion that anthropology may be losing sight of its direction. This essay explores some of the Enlightenment roots of social and cultural anthropology. It is presented as very much an idea that embodies and reflects what Adorno and Horkheimer discussed as the dialectic of Enlightenment. The argument presented is less pessimistic claiming that the distinction of anthropology is in its pursuit of Enlightenment ideals that it has maintained and rehoned as a consequence of its own routine internal critique. The vital implication of the discussion is that anthropology is in a situation of serious threat in largely a post‐Enlightenment world. In such a context, the methodological ideals that emerged as integral to the spirit of anthropology are well worth maintaining rather than abandoning. The ideals that are addressed are conceived to be integral to the importance of anthropology as critique and as a knowledge practice capable of sustaining a profound contribution to the understanding of the potential that is human being.     

Impact analysis of a regional scientific journal (1980-2000): supporting promising local researchers pays the greatest dividends

During the past 28 years, the journal "Collegium Antropologicum" has continuously served as one of the main disseminators of anthropological scientific production in Central and Eastern Europe. The journal was committed to its role of a multidisciplinary platform for presenting wide range of research topics relevant to anthropology, from investigations within social and cultural anthropology and archaeology to those covering contemporary population genetics, human evolution and biomedical issues. Two key strategies aimed at sustaining and increasing the impact of this journal were oriented towards: (i) identification of promising local groups of researchers who were at disadvantage by many aspects (e.g. educational curricula, financial supports, language barriers etc.) when trying to publish their research internationally, and (ii) invitation and encouragement of already established international scientists to make contributions for "Collegium Antropologicum". From 1980-2000, 89 articles (or 6.3% of all published papers during that period) were cited 6 or more times, contributing disproportionately to journal's impact (nearly a third of all citations received). In an attempt to identify such papers more readily among the submissions to the journal in the future, we analyzed research topics and affiliations of the authors among the 89 papers receiving most citations in comparison to all papers published. Among the papers most frequently cited, we found greater-than-expected prevalence of Croatian researchers (especially when publishing in collaboration with international scientists) and studies of special populations. Several papers received more than 25 citations or had overall citation intensity greater than 2 per year. This implies that an interesting article from a local group of researchers can still resonate with international audience although published in a regional journal. Present analysis supports current editorial strategy that with a help of the international consulting editorial board continuously improves international recognition of this journal. The results imply that a balanced encouragement to promising local groups of researchers and to contributions of already established international scientists is a strategy superior to others in maintaining and increasing the impact of this regional journal.     

Capitalism as culture,and economy1

Contemporary cultural anthropology has been marked by its distance from the analysis of economy. I argue that anthropology as a discipline has suffered from this distance and suggest a form in which these interests can be reconciled for the purposes of ethnographic research. The discussion is divided into three sections. In the first, I trace the ‘disappearing’ of economy from cultural anthropology. In the second, I propose a schema for bringing economy back. This schema involves adopting a phenomenology of the subject that relies on notions of value drawn from Appadurai and from Heidegger and Marx. Finally, I instance two examples of this schema in my own ethnographic research. One concerns Central Australia and pertains to recent debates about remote indigenous life. The other concerns Kingston Jamaica and references debates about gender, sex and dancehall. Both milieux involve types of change and violence that can bear on modern subjects. My suggestion is that anthropology will address these issues in more interesting ways if economy becomes a part of ethnographic analysis.     

Genes, language, cognition, and culture: towards productive inquiry

The Queen Mary conference on “Integrating Genetic and Cultural Evolutionary Approaches to Language,” and the papers in this special issue, clearly illustrate the excitement and potential of trans-disciplinary approaches to language as an evolved biological capacity (phylogeny) and an evolving cultural entity (glossogeny). Excepting the present author, the presenters/authors are mostly young rising stars in their respective fields, and include scientists with backgrounds in linguistics, animal communication, neuroscience, evolutionary biology, anthropology, and computer science. On display was a clear willingness to engage with different approaches and terminology and a commitment to shared standards of scientific rigor, empirically driven theory, and logical argument. Because the papers assembled here, together with the introduction, speak for themselves, I will focus in this “extro-duction” on some of the terminological and conceptual difficulties which threaten to block this exciting wave of scientific progress in understanding language evolution, in both senses of that term. In particular I will first argue against the regrettably widespread practice of opposing cultural and genetic explanations of human cognition as if they were dichotomous. Second, I will unpack the debate concerning “general-purpose” and “domain-specific” mechanisms, which masquerades as a debate about nativism but is nothing of the sort. I believe that framing discussions of language in these terms has generated more heat than light, and that a modern molecular understanding of genes, development, behavior, and evolution renders many of the assumptions underlying this debate invalid.     

Emotion (or Life,the Universe,Everything)

Emotions are fundamental to human life; they define its quality and motivate action. In the past, social scientists who have studied emotions have treated them as biological, cultural or social phenomena. These approaches have tended to fall on either side of the culturally recognised division between nature and culture, and so have failed to recognise that emotions bridge this division, that they are thought of as both biological and cultural, as consisting of both physical feeling and cultural meaning. In this article, an alternative approach is presented in which emotions are treated as ecological mechanisms that operate in the relationship between an individual human being and their environment. In this approach, which draws on models of emotion proposed by William James and Antonio Damasio, emotions connect individual human beings to their surroundings and play an important role in learning. A focus on the individual as the centre of analytical attention—often referred to as ‘methodological individualism’—is a logical consequence of the ecological approach to emotion, which also has significant implications for the relationships between ecological anthropology and other branches of the discipline, and between anthropology and other disciplines. In the face of an ecological understanding of emotion, all relations, including social relations, become ecological and social anthropology melts into and is subsumed by ecological anthropology. At the same time, anthropology tends to lose its distinctiveness from biology, psychology and other disciplines by focusing on a phenomenon that is of common interest to all the human sciences.     

Anthropology and psychiatry

In this paper anthropology and psychiatry are defined as well as their scientific area, their methods and research objectives; the high level of their mutual thematic and methodological complementarity has been emphasized. The sociocultural factors which are inherent in the area of cultural anthropology can affect mental health in a number of ways: by forming a certain personality type that is predisposed for a certain type of disorder, by an education model which increases the frequency of some disorders, by criticism and sanctions of a certain behaviour that is actually desirable from the point of view of mental health preservation, by supporting and rewarding a behaviour model that is harmful for mental health; by its complexity and, in some of the segments, by mutual contradictions they can cause mental disorders; by forming symptoms of mental disorders i.e. by a pathoplastic action through which they become an area of scientific interest of cultural psychiatry. Anthropology directs psychiatry towards creating preventive and therapeutic programs that accept the mutual influence and interconnectedness of socio-cultural conditions and the mental health status.     

Epistemic artefacts: on the uses of complexity in anthropology

Distinctions between the ‘simple’ and the ‘complex’ have enjoyed a long and varied career in anthropology. Simplicity was once part of a collective fantasy about what life was like elsewhere, tingeing studies of tribal life with human longing for simpler ways of being. With the reflexive turn and the rise of cultural critique, simplicity has been all but excommunicated in favour of widespread diagnoses of complexity. In this article, I tease out some transformations in the uses of complexity in anthropology, and weave in some critical responses to these uses, spanning many decades, from within the discipline. I pay special attention to recent critiques by anthropologists who are beginning to grow weary of complexity as both an end‐in‐itself for scholarship and an empirical diagnosis. For these critics, complexity is deeply entwined with anthropological methods and knowledge practices. Drawing on these critical views, I suggest that complexity may be an epistemological artefact, rather than something that can be diagnosed ‘out there’, and offer a way of reframing complexity as a ‘dominant problematic’ in anthropology and beyond.     

Medical Anthropology: Toward a Third Moment in Social Science?

This article about medical anthropology was inspired by the work of Pierre Bourdieu, specifically, his efforts to reconcile the antinomy of a "social structuralist" and a "cultural constructivist" perspective. These perspectives are often opposed in the literature, but, in Bourdieu's view, human life cannot be studied without taking into account both how individuals are situated within and constrained by social structures and how those individuals construct an understanding of and impose meaning on the world around them. I argue that the special subject matter of medical anthropology--human health--demands that a synthetic approach be taken in our theory and research. I illustrate this argument with examples from my own research on social and cultural factors associated with blood pressure, and I point to other examples of this synthesis in medical anthropology. The results of this research hold promise for the continuing refinement of culture theory.     

Why Don't Anthropologists Like Children?

Few major works in anthropology focus specifically on children, a curious state of affairs given that virtually all contemporary anthropology is based on the premise that culture is learned, not inherited. Although children have a remarkable and undisputed capacity for learning generally, and learning culture in particular, in significant measure anthropology has shown little interest in them and their lives. This article examines the reasons for this lamentable lacunae and offers theoretical and empirical reasons for repudiating it. Resistance to child-focused scholarship, it is argued, is a byproduct of (1) an impoverished view of cultural learning that overestimates the role adults play and underestimates the contribution that children make to cultural reproduction, and (2) a lack of appreciation of the scope and force of children's culture, particularly in shaping adult culture. The marginalization of children and childhood, it is proposed, has obscured our understanding of how cultural forms emerge and why they are sustained. Two case studies, exploring North American children's beliefs about social contamination, illustrate these points. [Keywords: anthropology of childhood, children's culture, acquisition of cultural knowledge, race]     

Continuity,Collapse or Metamorphosis? Demographic anthropology and the study of change within human populations.Foreword

this first paper introduces the topic of the volume, outcomes of a symposium organised at the 13th ICAES held in Mexico in August 1993. It briefly reminds of the convergence between anthropology and demography up to date and stresses on the need of real transdisciplinary work in this challenging domain. The aim of the symposium was to make a contribution on the central theme chosen by the congress — the cultural and biological dimensions of global change — while examining the place of demographic anthropology in the study of change. The papers presented at the symposium have been organised in three parts which form the present volume: the composition of population, the choice of spouse and mobility, the reproduction and dynamics of populations. The basic mechanisms of change are considered through examples at the level of local populations. This also leads to question the definitions of human groups and to make a “declaration” stressing on the importance of individual heterogeneity and the arbitrariness and reductive nature of any grouping of individuals, stating therefore the misapprehension of the most recent scientific work inherent to the rationale of programs of “ethnic cleasing”. Translated from the french by prof. Derek F. Roberts     

The fitness of human sociobiology: the future utility of four concepts in four subdisciplines.

Reported here are the results of a survey inquiring into the rate of acceptance of four sociobiological concepts in regard to their usefulness for future research. Included in the survey were members of four subdisciplines: animal behavior (biology), biological anthropology, cultural anthropology, and developmental psychology. Three types of institutions were included: universities, four- and five-year colleges, and community colleges. A total of 1,631 responses are reported with the degree of acceptance varying from highest to lowest as follows: biology, biological anthropology, developmental psychology, and cultural anthropology. These variations are related to the central concepts of each subdiscipline.     

Clark Wissler and the Development of Anthropology in the United States

Wissler receives scant notice today although he was a major figure in American anthropology. During the decades when the historical particularism of Franz Boas dominated American cultural anthropology, Wissler's theories provided a nomothetic alternative. His theories are in current use in various guises. The importance of Wissler has been obscured to some extent because he is often misclassified as a Boasian. However, he consciously worked outside of Boas's influence.     

Conjuring Medical Science: The 1986 Referendum on AIDS/HIV Policy in California

Medical science occupies a peculiar status in American life. On the one hand, people often view medical science as a privileged and authoritative body of knowledge that transcends other kinds of knowledge. On the other handy medical–scientific authority can be easily conjured from the popular symbols of science, e.g., credentials, technical terms, and white lab coats. This problem can be converted into an anthropological question of meanings and symbols, based on Geertz's interpretive anthropology and Baudrillard' s sociology of hyperreality. This article uses these frameworks to explore the cultural construction of medical-scientific authority in the case of a 1986 referendum on AIDS/HIV policy in California. The interpretation of that construction raises some difficult problems concerning anthropology's treatment of medical science. [AIDS, HIV, cultural construction of science, anthropology of science, hermeneutics of science]     

Looking at physiological anthropology from a historical standpoint

As one way of thinking about physiological anthropology, let us survey it from a historical viewpoint. At the beginning of the 19th century, Blumenbach, considered the father of Physical Anthropology, wrote his "Handbook of Comparative Anatomy and Physiology." The subsequent research conducted and papers written by researchers such as Broca and Martin pointed in the direction of physiological anthropology; furthermore, the research carried out by the American researchers Demon and Baker had a physiological anthropology "feel." The courses in Physiological Anthropology taught by Tokizane exerted a major influence on physiological anthropology in Japan. The precursor of the Japan Society of Physiological Anthropology, organized by Sato in 1978, was extremely significant in the effect that it had on the subsequent development of physiological anthropology. The holding of the biennial International Congress of Physiological Anthropology, along with the allocation of the Research sub-field of Physiological Anthropology in the Grant-in-Aid for Scientific Research, would seem to suggest that the field of physiological anthropology is set to increasingly grow and evolve.     

Forensic social anthropology: an Australian perspective

If forensic physical anthropology is the science of biological processes and related medico-legal investigations, then forensic social anthropology is the science of cultural processes and related socio-legal investigations. This article lays out the terms, definitions, and application of forensic specialization in social anthropology as it is practised in Australia. The objective of this exercise is to equip both physical and social anthropologists with a consilient model for the joint engagement of their parent discipline in legal proceedings where cultural processes are deemed relevant by a court or other legally empowered body. As demonstrated in Australia, the potential applications of forensic social anthropology range across a variety of matters involving both civil and criminal investigation. Such matters include systematic land expropriation, child removal, forced population movement, modern-day slavery, unlawful detention, and other important social phenomena. The questionable legality of these kinds of phenomena is not isolated to Australia but is, rather, of international significance.     

Family therapy and anthropology

There has been among family therapists a widespread belief that anthropology is at least useful if not kindred to their field. The belief springs from the assumption that families in different cultural milieus have different ways of expressing their experience of intimacy in everyday life. If this is true, family organization transcends culture, and the latter is a mere language or mode of expression of the more basic pillar of family organization. However, the assumption is also strong that different cultural contexts produce different types of families, and the natural consequence of this hypothesis is that family therapy as developed in the United States would be restricted to dealing with American families, while the problems of family life elsewhere should be meted by the local cultural ways. These two hypotheses, namely that of family universality and that of cultural relativism, are far ends of a continuum. The more interesting and real cases lie somewhere in the middle.In the following argument I will discuss this subject by presenting a brief overview of family therapy's theories and practices for those readers who know nothing about it, by reviewing a recent book that makes the claim that family therapists will benefit from some kind of anthropological knowledge, and finally by turning the question on its head and addressing the interest family therapy may have for anthropologists.     

God,Fatherland, Home: revealing the dark side of our anthropological virtue

The article uses ethnographic research on right-wing anti-government movements in Bolivia conducted at the height of social conflict and cultural violence in 2008 and 2009 to reflect more generally on the relationship between anthropological research, ethical commitment, and the politics of knowledge. The article first describes the relevant epistemological and political contexts in which engaged anthropology emerged as an important disciplinary current. It then goes on to consider how and why the author's research on right-wing political practice in Bolivia diverged from the disciplinary expectations of engaged anthropology. After reflecting on the implications of this shift, the article concludes by arguing for a methodological recalibration that allows anthropologists to take seriously the ideologies and cultural logics of contemporary right-wing mobilization, particularly social and political movements that are animated by what Edmund Burke described as ‘just prejudice’.     

Mental well-being in settings of 'complex emergency': an overview

The mental state of people affected by war and other disasters has been a subject of special interest to academic researchers and practitioners in humanitarian assistance and public health for over two decades. The last decade in particular has seen a rise in the number of papers published in scholarly journals around the Post-Traumatic Stress Disorder (PTSD) debate. Anthropologists have rarely engaged in this debate. Nevertheless, some of the most illuminating contributions have come from socio-medical anthropology (Last, 2000). This volume brings together a wide range of disciplines in the human sciences to address some of the key questions that bear upon the mental health and well-being of populations affected by war and displacement, with contributions from applied biosocial and medical anthropology (Almedom; Lewando-Hundt et al.); applied psychology/public health and social psychiatry (Carballo et al.; Snider et al.; Fullilove et al.); social work (Ahearn & Noble); and political sciences (Pupavac). The four themes that run through this set of papers (outlined below) remain topical areas of contention in contemporary humanitarianism. Scholars and practitioners in the biosocial sciences may wish to engage in the empirical study of human (if not humanitarian) responses to disaster focusing on questions as yet unanswered.     

Studying Knowledge, Culture, and Behavior in Applied Medical Anthropology

In this article we argue that the concept of knowledge, as utilized by public health professionals, is best regarded as cultural belief as defined in anthropology. The implications of this position are explored, particularly as it relates to the development of a decision-making approach to the understanding and analysis of health care behavior. The methodological challenges posed by the new theoretical perspective that has emerged from the emphasis on decision making is discussed from the perspective of applied research. The role of focused ethnographic studies is examined and contrasted with ethnomedicine and survey approaches. Some main features of focused ethnographic methods are described and illustrated with a case example of acute respiratory infection (ARI) in Gambia. [knowledge and cultural beliefs, decision-making approaches, health behavior, focused ethnographic studies]