Anthropology at Home in Australia

This introductory essay takes ‘anthropology at home’ to refer to the conduct of fieldwork and other kinds of anthropological research in or about communities which Australian anthropologists regard as culturally familiar. In that sense, anthropology at home raises two interrelated questions: 1) ‘What is an appropriate anthropological object?’ and 2) ‘What are the appropriate methods for studying that object?’ I argue that anthropology remains overdetermined by its colonial heritage and that it is still overly concerned with the study of ‘the other’ through long-term fieldwork. My feeling is that we should displace the idea of ‘the other’ in favour of an anthropological object construed in terms of self-other relationships. This not only implies that anthropology at home should cease to appear as an oxymoron, but also suggests that a more comprehensive employment of various study methods should displace long-term fieldwork as metonymic of the discipline.     

The cultural construction of gendered bodies: Biology and metaphors of production and destruction*

One way of conceiving of the anthropological task is that of countering the degradations and “dehumanizations” of the “other” to which the species is prone by promoting “transcendent humanization.” However efficiently and professionally anthropologists gather their materials and form them into their ethnographic and ethnologic analyses, may not this “ethical impulse” be postulated as the “final cause” of our efforts? But what could such a sonorous phrase mean ? And what is its relationship to the systematic study of the “differences that make or do not make a difference” in culture to which anthropology has long been devoted? I will argue that it involves a dynamic of categories and that this dynamic is itself an object of systematic study. Recently, for example, some anthropologists have been writing “against culture,” seeing the culture concept and associated theory more as barriers than as benefits to pan‐human understanding. I will argue that this is an instance of “transcendent humanization.” One cannot but be sympathetic to the thrust and merits of this argument. But at the same time one wants to ask what implications it holds for the systematic study and understanding of the other. This article, then, examines some elementary vectors in the “dynamic of the categorical” involved in these and related recent debates which also may be seen in terms of transcendence and humanization: the debate over relativism and the recently emergent debate over “enlightenment mythmaking” in anthropology.     

For Whom the Bell Tolls: Anthropologists Advising on Public Policy

What knowledge do cultural anthropologists have to contribute to public policy? What problems have they encountered and what roles should they assume? After reviewing several positions, this paper suggests that anthropologists consider contributing to public policy through other branches of government in addition to the executive. Emphasis is given to the legislative branch in a representative democracy. Although the paper discusses the United States, the approach ought to be applicable to other representative systems as well. [public policy, political anthropology, applied anthropology, ethics]     

Interrogating the neo-pluralist orthodoxy in American anthropology

For most of the twentieth century the state was not a major part of the anthropological toolkit. Despite significant archaeologically driven work on evolution and state formation, most socio-cultural anthropologists have viewed the state with empiricist scepticism, populist hostility, or ethnographic indifference. Typically, state-theory has been left to other disciplines, such as political science and sociology. Since the end of the cold war there has been a greatly increased interest in the state among anthropologists. Philip Abrams, Michael Herzfeld, and Akhil Gupta, who coined the phrase “ethnography of the state”, have been particularly important to this development. However, there remains no serious engagement with the body of state-theory generated, over the last century, by political activists, scientists, sociologists, and anthropologists. It will be argued that this has allowed for the growth of an unproblematised orthodoxy around an ethnographically informed variant of classic American pluralist state-theory. This orthodoxy has hobbled the understanding and explanation of complex political phenomena, led to confusion between hypotheses and conclusions, and tied parts of the discipline to a partisan political project that remains largely un-interrogated. This essay seeks to provide context and clarification on state-theory as a step towards discussion of anthropology’s contemporary engagement with the state and broader questions of political action and social change.     

Stigma, community, ethnography: Joan Ablon's contribution to the anthropology of impairment-disability

Joan Ablon has helped establish the anthropology of impairment-disability and significantly contributed to the role of anthropology in disability studies. In this article, we review the development of and situate Ablon's ethnographic research in the anthropology of impairment-disability. We then address various methodological issues in her work including her ethnographic approach, her grounding in action anthropology and her support for the development of the academic study of disability in anthropology and the careers of disabled anthropologists. The next section of the article examines Ablon's use of the notion of stigma, her understanding of community, and her engagement with disability rights. As examples of themes important to disability studies, we present her discussion of the implications of the ideal of the body beautiful, and gender differences in negotiating intimacy for people with physical differences. We close with a discussion of the future of an anthropology of impairment-disability. [disability, impairment, Ablon, genetics, ethnography]     

An Ethnographic Filmflam: Giving Gifts, Doing Research, and Videotaping the Native Subject/Object

Using the discussion of self-reflexivity as an organizing principle, this article examines how mobilizing digital video technology during fieldwork opens up empirical and theoretical space for reconceptualizing the relationship between anthropologists and informants. Placing the field of visual anthropology into critical conversation with long-standing theoretical arguments about the objectivist limitations of native anthropologists, I argue that the slipperiness of nativity as an anthropological designation helps to provide analytical tools for examining filmmaking as a kind of gift-giving process between native ethnographic filmmakers and the subjects of their films. This article highlights some of the ways in which my own filmic and videographic exploits in Harlem, New York, mark integral connections between seeing and being the proverbial other, probing social exchanges predicated on the usefulness of low-budget digital technology as a means of fostering politically and epistemologically valuable ethnographic collaborations.     

生物人类学和人体组成学的渊源关系

随着人体组成学中文版的发行和人体组成测量培训班在中国的举行, 中国生物人类学家对人体组成测量方法在科研中的运用有了更大的兴趣。该文对人类学家,如Jindr?ich Matiegka和Stanley MarionGarn在人体组成学发展中的历史贡献做了基本的介绍。此外, 作者还以Garn博士的工作为例, 去激励中国生物人类学家开展人体组成学的研究工作。文章讨论了人体组成成分的测量方法在生物人类学中的用途, 并介绍了人体组成学的基本理论和概念及近年来人体组成学的变化: 如影像技术的发展, 影像技术作为"金标准"对评估其他人体组成测量方法的用途, 双能量x线吸收法的优势, 生物电阻分析法的广泛运用, 和多种人体组成测量方法相辅相成的现象。作者对常用的人体组成测量方法的优缺点做了比较, 并指出人体组成成分测量是人体测量方法的自然延续, 人体组成学和生物人类学的关系渊源已久; 因此中国人类学家应当更多地利用人体组成测量方法对人体差异做更深入的研究, 并注重人体差异同健康疾病和生物医学的关系, 以便让生物人类学更好地为当今社会服务。     

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.     

The poetics of wisdom divination: renewing the moral imagination

This article makes a critical contribution to interpretive anthropology by recovering its interest in the moral imagination, while linking this to the poetics of wisdom divination, primarily among Tswapong of Botswana and more widely across a vast part of Southern Africa. This mode of divination appeals to imaginative moral reflection and ethical deliberation along with practical wisdom in the quest for well‐being. The esoteric oral literature in wisdom divination is rich in cross‐cultural understandings, transmitted over considerable barriers, and re‐created over centuries. Its evocative praise poetry, having no known author, is archived in the memories of experts, the diviners, and is recited and interpreted selectively during diagnostic séances. Yet anthropologists and literary scholars have not paid serious attention to the oral poetry and its remarkable wide‐ranging archive. Against that, this article documents the acrobatic stylistics of the divinatory poetry and shows how it appeals artfully for reflexivity, for heightened consciousness, and for unmasking the hidden in everyday life. The main analysis carries forward an anthropology of ethics that overcomes the usual division of labour between the study of ethics and aesthetics.     

The adaptive nature of culture

Some have argued that the major contribution of anthropology to science is the concept of culture. Until very recently, however, evolutionary anthropologists have largely ignored culture as a topic of study. This is perhaps because of the strange bedfellows they would have to maintain. Historically, anthropologists who claimed the focus of cultural anthropology tended to be anti‐science, anti‐biology, or both. Paradoxically, a segment of current mainstream cultural anthropology has more or less abandoned culture as a topic. It is particularly ironic that in spite of a growing awareness among evolutionary anthropologists that culture is critical for understanding the human condition, the topic of culture has fallen out of favor among many “cultural” anthropologists. ^1,2     

The anthropology of deep history

The history of anthropology reveals a discipline driven by fission and fusion. In this article I use the framework of deep history as an example of what might be achieved if anthropology resolved to travel the road of fusion rather than continue with atomization. I will illustrate the pathway by examining the fusion of interdisciplinary endeavour that is encapsulated in the concept of a social brain. By placing social life at the heart of the historical process we find common ground for all the fields of anthropology, and beyond to other disciplines. Here anthropologists have the opportunity to set the agenda. The social brain works in deep as well as shallow history. It unites experimental and historical science. And it marks a return to those core principles which Lubbock and the founders of our Institute established.     

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.     

Arbitrary locations: in defence of the bounded field-site

The article offers a sympathetic critique of the original formulations of multi-local/multi-sited ethnography. The 'multi-sited imaginary' values unboundedness and promotes methodological freedom, but it also implies a problematic reconfiguration of holism (on a grander scale). Whereas these formulations were extremely productive in straining against certain methodological rigidities, their very success in breaking down 'boundaries' has given rise to new problems in the doing and writing of ethnography. Written from the perspective of a recent Ph.D. graduate and first-time fieldworker, the article suggests we reconsider the value of self-imposed limitations, of boundedness as a methodological tool. What role did the bounded field-site play for its so-called 'traditional' practitioners in social/cultural anthropology? What role could it play for anthropologists who have taken on board the precepts of multi-sitedness? Based on a case study from my own fieldwork in Corsica, I argue that we could think of boundedness (paradoxically) as a productive way of challenging holisms and deferring closure. The bounded field-site, rethought as an 'arbitrary location', becomes an explicitly 'partial' and incomplete window onto complexity.     

Linguistic Magic Bullets in the Making of a Modernist Anthropology

This article engages current debates about concepts of culture in U.S. anthropology by examining how assumptions about language shape them. Characterizing linguistic patterns as particularly inaccessible to conscious introspection, Franz Boas suggested that culture is similarly automatic and unconscious—except for anthropologists. He used this notion in attempting to position the discipline as the obligatory passage point for academic and public debate about difference. Unfortunately, this mode of inserting linguistics in the discipline, which has long outlived Boas, reifies language ideologies by promoting simplistic models that belie the cultural complexity of human communication. By pointing to the way that recent work in linguistic anthropology has questioned key assumptions that shaped Boas's concept of culture, the article urges other anthropologists to stop asking their linguistic colleagues for magic bullets and to appreciate the critical role that examining linguistic ideologies and practices can play in discussions of the politics of culture. [Keywords: Franz Boas, culture concept, linguistic anthropology, language ideologies, scientific authority]     

Resolving the Anti-Antievolutionism Dilemma: A Brief for Relational Evolutionary Thinking in Anthropology

ABSTRACT   Anthropologists often disagree about whether, or in what ways, anthropology is "evolutionary." Anthropologists defending accounts of primate or human biological development and evolution that conflict with mainstream "neo-Darwinian" thinking have sometimes been called "creationists" or have been accused of being "antiscience." As a result, many cultural anthropologists struggle with an "anti-antievolutionism" dilemma: they are more comfortable opposing the critics of evolutionary biology, broadly conceived, than they are defending mainstream evolutionary views with which they disagree. Evolutionary theory, however, comes in many forms. Relational evolutionary approaches such as Developmental Systems Theory, niche construction, and autopoiesis–natural drift augment mainstream evolutionary thinking in ways that should prove attractive to many anthropologists who wish to affirm evolution but are dissatisfied with current "neo-Darwinian" hegemony. Relational evolutionary thinking moves evolutionary discussion away from reductionism and sterile nature–nurture debates and promises to enable fresh approaches to a range of problems across the subfields of anthropology. [Keywords: evolutionary anthropology, Developmental Systems Theory, niche construction, autopoeisis, natural drift]     

The development of conceptual framework in physiological anthropology

From an international viewpoint, the physiological anthropology had always developed in a mosaic-like structure until the end of the nineteen-sixties. Some of the pieces of the mosaic then started to create significant elements of the theoretical concepts of this science. Generally speaking, research in physiological anthropology consists of the process of individual biology and the process of population biology. Through using these processes, physiological anthropologists have come to realize the importance of individual thinking and the inadequacy of essentialistic concept such as the ideal man, and now infer that all populations are polytypic. Physiological anthropologists have refined the conceptual framework of their science and composed a set of keywords characterizing it. These are technological adaptability, environmental adaptability, functional potentiality, whole body coordination, and physiological polytypism. These keywords are mutually interdependent and do not form any orthogonal relations.     

Basing Educational Anthropology on the Education of Anthropologists: Can Bilingualism and Biculturalism Promote the Fundamental Goals of Anthropology Better than Multiculturalism?

Editor's Note: This article is the third contribution to AEQ's new feature section, Reflections on the Field, which offers concise, scholarly, reflective articles on key moments, developments, ideas, and individuals in the field of educational anthropology. Here, Richard H. Thompson draws upon ethnographic research, the history of anthropology, and the literatures on multiculturalism and bilingualism and biculturalism to argue that neither multiculturalism nor multicultural education can mitigate the assimilationist and racializing costs that Eurocentrism poses for immigrants and minoritized groups. He proposes instead a sweeping policy of bilingual and bicultural education for all students on the grounds that the education of anthropologists can serve as a model for an educational anthropology that effectively addresses our foundational disciplinary goals.     

Uncloaking a Lost Cause: Decolonizing ancestry estimation in the United States

Since the professionalization of US-based forensic anthropology in the 1970s, ancestry estimation has been included as a standard part of the biological profile, because practitioners have assumed it necessary to achieve identifications in medicolegal contexts. Simultaneously, forensic anthropologists have not fully considered the racist context of the criminal justice system in the United States related to the treatment of Black, Indigenous, and People of Color; nor have we considered that ancestry estimation might actually hinder identification efforts because of entrenched racial biases. Despite ongoing criticisms from mainstream biological anthropology that ancestry estimation perpetuates race science, forensic anthropologists have continued the practice. Recent years have seen the prolific development of retooled typological approaches with 21st century statistical prowess to include methods for estimating ancestry from cranial morphoscopic traits, despite no evidence that these traits reflect microevolutionary processes or are suitable genetic proxies for population structure; and such approaches have failed to critically evaluate the societal consequences for perpetuating the biological race concept. Around the country, these methods are enculturated in every aspect of the discipline ranging from university classrooms, to the board-certification examination marking the culmination of training, to standard operating procedures adopted by forensic anthropology laboratories. Here, we use critical race theory to interrogate the approaches utilized to estimate ancestry to include a critique of the continued use of morphoscopic traits, and we assert that the practice of ancestry estimation contributes to white supremacy. Based on the lack of scientific support that these traits reflect evolutionary history, and the inability to disentangle skeletal-based ancestry estimates from supporting the biological validity of race, we urge all forensic anthropologists to abolish the practice of ancestry estimation.     

‘I Was Like Abraham’: notes on the anthropology of Christianity from the Solomon Islands

This article offers a detailed exegesis of what I term the ethno-theology of Timothy Karu, a Solomon Islands Anglican whose understanding of the nature of his matrilineage is informed by the Pauline account of the election of Israel. The analysis suggests a non-essentialising treatment of Christianity that nevertheless demonstrates how Solomon Islanders engage simultaneously with multiple interlocking macro and micro Christian logics in ways that aspire to systematicity. The starting point for this analysis is the identification of an unacknowledged tension between the approaches of John Barker and Joel Robbins, two influential anthropologists of Christianity whose work reflects a wider divide between anti-essentialism and cultural analysis in current anthropology. The article contributes to an overall rapprochement between these two orientations within the anthropology of Christianity.     

Gender and the Deconstruction nf the Race Concept

Consensus over the utility and validity of the race concept no longer exists in anthropology. More anthropologists today reject the concept than accept it. Women have played a significant role in the concept's deconstruction. Factors that have contributed to this change include the discipline's concepts, traditions, and domain; new data; new research paradigms; feminist viewpoints; biographical histories; and the external social milieu.