Distributive Models of Culture: A Sapirian Alternative to Essentialism

The Boasian conception of culture has been roundly criticized in recent years for its essentialist, or even racist, implications. Yet an alternative model that avoids these implications was proposed in the 1930s by Boas student Edward Sapir. Having long survived on the margins of anthropological theory, Sapir's "distributive" concept of culture is now entering the theoretical mainstream through recent developments in both psychological and "postmodernist" anthropology.
By emphasizing the full range of variation within any so-called culture, anthropologists have begun to apply the same style of population thinking that helped launch the Darwinian revolution in biology.     

Boas, Foucault, and the "Native Anthropologist": Notes toward a Neo-Boasian Anthropology

This article proposes the possibility of a neo-Boasian anthropology conceived at the intersection of Foucauldian genealogy, Boasian historicism, and the epistemic rethinking of the discipline's Self/Other binary. Shifting from a perspective of posing the ethnographic object as Other toward a Boasian conception of the past as the principal site of inquiry, the piece thus advocates an anthropological project grounded in the history of the present. This conception, it is argued, can overcome several of the dilemmas currently facing the discipline, the awkward status of "native anthropology" foremost among them.     

A Neo-Boasian Conception of Cultural Boundaries

For the past 30 years, anthropology's critics have repeatedly questioned the notion of "cultural boundaries," arguing that concepts of culture inappropriately posit stable and bounded "islands" of cultural distinctiveness in an ever-changing world of transnational cultural "flows." This issue remains an Achilles' heel—or at least a recurring inflamed tendon—of anthropology. However, in the conception of boundaries, we still have much to learn from Boasian anthropologists, who conceived of boundaries not as barriers to outside influence or to historical change, but as cultural distinctions that were irreducibly plural, perspectival, and permeable. In this article, I retheorize and extend the Boasians' open concept of cultural boundaries, emphasizing how people's own ideas of "the foreign"—and the "own" versus the "other" distinction—give us a way out of the old conundrum in which the boundedness of culture, as conceived in spatial terms, seems to contradict the open-ended nature of cultural experience.     

Revisiting Hrdlička and Boas: Asymmetries of Race and Anti-Imperialism in Interwar Anthropology

ABSTRACT  Physical anthropologist Aleš Hrdlička is often remembered as an institutional and political opponent of Franz Boas and as an advocate of racial typology against which the Boasian antiracialist position in American anthropology developed. I argue that Hrdlička nonetheless also has more subtle lessons to offer about the political limits of Boasian antiracism. Examining Hrdlička's engagement with the politics of Europe and East Asia from the 1920s to the 1940s, particularly with the intellectual grounding of Japanese imperialism, I suggest that he was perhaps uniquely cognizant of a "second problem of race in the world"—the racist assimilationism of the Japanese empire—vis-à-vis the Boasian grasp of race, rooted in a response to U.S. and Nazi racisms, as a category of invidious difference. Moreover, I contend that the lacuna that Hrdlička helps us identify has continued to haunt the discipline at certain key moments of Boasian critique of other ideological forces.     

Claude Lévi-Strauss Meets Alexander Goldenweiser: Boasian Anthropology and the Study of Totemism

Contrary to some recent overviews of the "Boas school" (e.g., by Marvin Harris and Derek Freeman), Boasian anthropology was far from unified even on a single subject: totemism. Although more recent thought on this subject stems from Lévi-Strauss, Alexander Goldenweiser's corpus on totemism anticipates Lévi-Strauss's formulations. This corpus included ideas that altered in the course of Goldenweiser's career, and these alterations were differently received by his "Boasian" contemporaries. It seems likely—though details of the process are unclear—that Goldenweiser's ideas "diffused" to Lévi-Strauss.     

The Paradoxical Anthropology of Leslie White

The many contradictions in the anthropology of Leslie White derive mainly from the fact that he embraced two contradictory models of culture: the sui generis conception that he received from his Boasian education, and the materialist-utilitarian framework that developed out of his concern with cultural evolutionism. White never reconciled the two, but in any instance of conflict he gave preference to the sui generis, Boasian-derived conception. This led him eventually to repudiate significant aspects of his utilitarian-adaptive framework.     

Giving birth to gonolia: "culture" and sexually transmitted disease among the Huli of Papua New Guinea

The "culture concept" has been challenged on a number of fronts, both by medical anthropologists researching AIDS and in the discipline of cultural anthropology more generally. Medical anthropologists have argued against the "etiologization" of culture, and cultural anthropologists have taken issue with the tendency to treat beliefs and practices as static and seamlessly shared. Using the narrative of one Huli woman's shifting explanation of a diagnosis of syphilis, this article argues that, rather than avoid the notion of culture, we should strive for representations that demonstrate how individuals use discourses in expedient, ad hoc, and yet deeply felt ways. This article also argues for the importance of a sociology of knowledge approach to understanding local notions of etiology. The woman's understanding of her situation was strongly influenced by her entry into a new "community" of women who had similarly been diagnosed with a sexually transmitted disease.     

"Race" and the Construction of Human Identity

Race as a mechanism of social stratification and as a form of human identity is a recent concept in human history. Historical records show that neither the idea nor ideologies associated with race existed before the seventeenth century. In the United States, race became the main form of human identity, and it has had a tragic effect on low-status "racial" minorities and on those people who perceive themselves as of "mixed race." We need to research and understand the consequences of race as the premier source of human identity. This paper briefly explores how race became a part of our culture and consciousness and argues that we must disconnect cultural features of identity from biological traits and study how "race" eroded and superseded older forms of human identity. It suggests that "race" ideology is already beginning to disintegrate as a result of twentieth-century changes.     

The "protein-machine" concept and its consequences

Analysis is presented of the concept "protein-machine" and implying consequences, both of theoretical and experimental character. The approach "protein-machine" is compared with other approaches--"coherent excitation", "molecular dynamics" and "limited diffusion". In terms of the approach "protein-machine" valuable information inserted in the biological macromolecule and determining its functions is taken into account. It reflects the biological specificity and at the same time removes mystic shadow from this concept.     

Camelot at Yale: The Construction and Dismantling of the Sapirian Synthesis, 1931-39

For a brief shining moment in the 1930s, Edward Sapir stood at the forefront of a new synthesis of Boasian ethnology and linguistics. But his call to Yale in 1931 was a mandate taken up against formidable odds, and the grand synthesis soon began to unravel. George Peter Murdock, who became chairman in 1939, moved the department toward science and "verified theory." In the period immediately following World War II, Sapir's program was not revived, but its legacies have come to us by way of the Yale ethnoscience and linguistic anthropology of the 1960s, and his synthesis remains a viable option for Americanist anthropology at the millennium.     

Do "Language Rights" Serve Indigenous Interests? Some Hopi and Other Queries

While valuable, the discourse of language rights neglects language use in cultural, social, and historical contexts. This article examines some implications of that neglect, especially vis-a-vis small-scale, indigenous, "oral" societies. Drawing principally on Hopi examples, I argue that language rights discourse rests on a reflexivization of language and culture enhanced by globalism. Now reified, language becomes an allegory of ethnic identity. Preexisting sociolinguistic sensibilities get repositioned, for example, in Native Americancommunities in which language has hitherto been deployed as a technique of privacy and sovereignty, language rights ideology islogocentric and presumes a democratic, secular space of language use, conflicting with both privacy and performativity in Native linguisticvalues. And some linguistic usage reinforces social inequality, both transnationally and group-internally: Here, language rights contradict other human rights. Language rights discourse also requires anthropology to rethink its recent antipathy to the culture concept and to treat language and culture objectively. [Keywords: language rights, sociolinguistic values, sovereignty, logocentrism, globalism]     

Analysis of correlation between some parameters depending on cell proliferation and life span of "stationary phase aging" cultures and maximum life span of mammals

Earlier we developed a "stationary phase aging" model and introduced a definition of life span of "stationary phase aging" cell cultures. In this model the cells grow after seeding in flasks without subcultivation and medium change. They reach cell saturation density, stop dividing, gradually degrade ("stationary phase aging") and perish. By the term "culture life span" we designate the time from cell seeding until culture death. We designate the culture as dead when the number of living cells is less than 10 per cent of their number at saturation density of cell culture. The life span of transformed Chinese hamster cells was found to be proportional to the duration of their growth from cell seeding up to saturation density, as well as to the number of cell culture doublings and to be inversely proportional to the velocity of cell culture doubling for the same growth period. Maximum life span of mammals is known to be proportional to pregnancy duration and to the age at puberty. We found that maximal life span of mammals was proportional to the number of cell population doublings and inversely proportional to the velocity of cell population doubling during embryonal period or for the time from zygote to growth termination. The dependences for cell cultures and for mammals are analogous to each other.     

Lateral and Vertical Transfer in Biology,Linguistics and Anthropology: An Account of Widely Neglected Ideas in the Formation of Evolutionary Theories

The scope of this paper is to highlight models of reticulate evolution in a dual sense: (1) by stressing the importance of early models of horizontal/lateral transfer instead of models of unilinear vertical transfer in biology, linguistics, anthropology and related disciplines, and (2) by demonstrating that the acceptance of evolutionism as leitmotif in the nineteenth century was only possible by intense and repeated networks between scholars of different academic realms which lead to the assumption that the development of biological species and human cultures could be perceived as part of the same co-evolutionary process. Contrary to these widely popularized models of unilinear evolution, I would like to draw attention to alternative theories emphasizing the horizontal transfer of words, phenotypes/genotypes, and culture traits. Examples are the method of areal typology in linguistics, the theory of endosymbiosis in biology, and the anti-evolutionist attitude in Boasian anthropology, combined with an emphasis on the diffusion of culture traits. Further, it shall be pointed out that, even when—after the general dismissal of evolutionist ideas in the beginning of the twentieth century—the idea of co-evolutionary processes in the development of human populations and languages was again forwarded in the late twentieth century, this ‘modern synthesis’ of genetics, linguistics and archeology relied largely on interdisciplinary reticulations between sciences and humanities and serves as another example of reticulate evolution.     

Critical implications of Franz Boas'theory and methodology

The Grand Scheme of unilinear evolution as it was developed in the nineteenth century, placing Western European and American civilization at the pinnacle of humanity, was vigorously attacked by the Boasian school, and the theory of cultural relativism was forged in the heat of many long theoretical battles in the discipline. Simultaneously, the Boas school attacked the fundamental tenets of white supremacy by showing with solid empirical studies that race, language and culture were not coextensive entities and that there was no innate racial inheritance guaranteeing the white man's natural right (or duty) to rule.The attack on race prejudice and ethnocentrism, however, never led to an allout attack on exploitation of subject peoples, to an interest in the modes or oppression and their cultural consequences, or even to scholarly acknowledgement of the fact of exploitation. In fact, the Boas school never showed any real interest in studying thesituation of conquest and exploitation as such.     

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.     

The use of multifolded pericranial flaps as "plugs" and "pads"

Pericranial flaps are thin and, hence, their volumes are small. Therefore, their use for soft-tissue augmentation has not been popular. In this article, the author introduces a new concept: the use of a multifolded pericranial flap as a "plug" or a "pad" for localized contour defects. Eight patients were included in the study. In all cases, an anteriorly based pericranial flap was used, and the flap was folded on itself several times to increase its bulk. The results were satisfactory in all patients. The literature on the topic is reviewed, and the blood supply of pericranial flaps is discussed.     

Directions for Miss Deloria: Boas on the Plains

Abstract

A summary of the collaboration between Ella Deloria and Franz Boas and the work produced from this collaboration is presented. A rare example of a Boasian “research design” for ethnographic studies among the Sioux of South Dakota is also reprinted and discussed.     

Jews, Multiculturalism, and Boasian Anthropology

Standard histories of American anthropology have downplayed the preponderance of Jewish intellectuals in the early years of Boasian anthropology and the Jewish identities of later anthropologists. Jewish histories, however, foreground the roles and deeds of Jews. This essay brings together these various discourses for a new generation of American anthropologists, especially those concerned with turning multiculturalist theories into agendas for activism. Although Boas's anthropology was apolitical in terms of theory, in message and purpose it was an antiracist science.     

"Property" and Aboriginal Land Claims in the Canadian Subarctic: Some Theoretical Considerations

Many of the world's aboriginal peoples are currently engaged in struggles over land and self-government with the states that encompass them. In Canada, aboriginal people have effectively used the concept of "aboriginal title" to force the government to negotiate land and self-government agreements with them. Such agreements, however, along with the notion of "aboriginal title" itself, are based on the European concept of "property"; they grant First Nations "ownership" of certain lands and spell out the rights they possess in relation to those lands. This means that aboriginal people have had to learn to think and speak in the "language of property" as a precondition for even engaging government officials in a dialogue over land and sovereignty. Yet the concept of property is in many ways incompatible with many Canadian First Nation people's views about proper human-animal/land relations. In this article, I argue that the land claim process—because it forces aboriginal people to think and speak in the language of property—tends to undermine the very beliefs and practices that a land claim agreement is meant to preserve. [Key words: property, First Nations, aboriginal land claims, Canada, Subarctic]