Primate Behavioral Ecology: From Ethnography to Ethology and Back

Nonhuman primates occupy a special niche in anthropology because of the comparative insights into humans they provide. Initial anthropological interest in primates targeted the apes for their close phylogenetic relationships with humans, and the semiterrestrial Old World monkeys for their ecological similarities with hominids adapting to life on the ground. From the earliest anecdotal reports of tool use and hunting to more contemporary quantitative analyses of local "cultural" traditions, nonhuman primates have challenged deep-rooted concepts of human uniqueness and redefined the boundaries between us and other animals. Yet, despite the long-standing influence of primate studies in anthropology, approaches to studying primates began diverging from those of earlier ethnographers. Advances in primatology, particularly during the 1990s, have included a much deeper understanding of how ecology, phylogeny, and demography affect behavior. Insights into intraspecific, population-level variation represent an important area of convergence between primatology, other areas of anthropology, and conservation biology. [Keywords: primate behavioral ecology, anthropocentrism, evolutionary theory, systematic methods, biology]     

Ethnomusicology: From Ethnography to Cultural Studies

Cassette Culture: Popular Music and Technology in North India . Peter Manuel
The Arabesk Debate: Music and Musicians in Modern Turkey . Martin Stokes
Moving Away from Silence: Music of the Peruvian Altiplano and the Experience of Urban Migration . Thomas Turino     

Anthropology and Cultural Studies: Difference,Ethnography and Theory

This paper critiques the theorisation of culture as difference that dominates Australian cultural studies and cultural anthropology. It argues that a perspective on culture that gets beyond current preoccupations with difference has more to be said for it than practitioners in either discipline have hitherto recognised. Ethnography has long been recognised as crucial to the study of culture—which suggests that we might best appreciate what it is that is being ignored and neglected (not to say demeaned) in contemporary studies of culture if we turn our attention to the way we study it. This paper reconsiders what we mean by the assertion that ethnography constitutes an experiential mode of knowledge which constitutes the most sustained and rigorous application of the principle of verstehen available. In contesting the stress on difference that now dominates the study of culture, a case is made for cultures conceived of as ensembles of mystery and meaning. Whether born into a culture or researching it, as observers and participants we struggle to make sense of what the world is about. As ethnographers, we seek to do this empathically; this paper argues that to do it effectively we must fashion a sensibility adequate to it. An appreciation of the significance of sensibility, it is suggested, provides a much needed alternative to the reduction of culture to difference.     

A Mutual Interest? Ethnography in Anthropology and Cultural Studies

Anthropology and cultural studies share a concern with ethnographic method. Cultural studies increasingly uses ethnography in its analyses of popular culture as it seeks to balance earlier preoccupations with text. Where cultural studies diverges from anthropology is in its encompassment within an oppositional paradigm which embeds a political agenda deep in its ethnographic work. This paper uses the area of media to explore the ways in which ethnography has been adopted and developed in cultural studies. Ethnographic focus has shifted interest in media from the text to the reception of media products. At the same time, the oppositional legacy from cultural studies' earliest days has tended to produce rather romanticised findings of a subaltern audience using media products to resist dominant cultural and political structures. It is suggested that anthropology should pay attention to cultural studies use of ethnographic method, first taking seriously the ground of popular culture as a challenge for anthropologists' more extended use of ethnography. But second, we should pay attention to the problem silences in cultural studies' ethnographies—silences like racism in audiences—since these may well have at least part of their basis in the method itself.     

Prehistoric Cultural Ecology and Evolution: Insights from Southern Jordan

Prehistoric Cultural Ecology and Evolution: Insights from Southern Jordan. Donald O. Henry. New York: Plenum Press, 1995. 466 pp.     

Beyond Malinowski and After Writing Culture: On the Future of Cultural Anthropology and the Predicament of Ethnography

Following out certain implications of the 1980s Writing Culture critique, this paper envisions a future for anthropology that remains focused on innovations in the ethnographic research process. A sense of change in the world, conceived in the 1980s as postmodernity and now widely discussed as globalisation, suggests the need for an alternative paradigm of ethnographic practice, different in significant ways from that which shaped social‐cultural anthropology over the previous eighty years. Based on working through the implications for the norms and forms of both fieldwork and ethnographic writing of the multi‐sited design of many current research projects, this paper outlines such an alternative paradigm. Further, the paper argues that the explicit disciplinary dynamic driving such innovation in ethnography is, in contrast to the so‐called crisis of representation of the 1980s, a more urgent crisis of reception for anthropology.     

Ethnography through Thick and Thin

Ethnography through Thick and Thin, George E. Marcus. Princeton, NJ: Princeton University Press, 1998. 275 pp.     

A Role for Biology in the Cultural Ecology of Ladakh

Human ecology research in the high-altitude region of Ladakh (northern India) has tended to focus on the adaptive significance of Ladakhi social institutions given a natural environment characterized by numerous challenges. This research appears to lead to the conclusion that traditionally-living Ladakhis are in a state of well-being and harmonious balance with their environment, as social institutions such as polyandry constrain fertility to keep the population size in check relative to constrained resources. There has been little research on biological adaptation in Ladakh, and the view from biology presents a very different picture of the relationship between Ladakhis and their environment. Data presented here show that the health of reproductive women and infants is compromised by both natural and social factors. Since reproductive health is crucial to the production of future generations, it is argued that mortality plays a major role in constraining population growth in Ladakh, and may be due to the limited biological history that Ladakhis have in this high-altitude region. This may also help us understand Ladakhi patterns in relation to those observed in the Andes.     

Studying Cultural Evolution at the Tips: Human Cross-cultural Ecology

While human genetic variation is limited due to a bottleneck on the origin of the species ～200 kya, cultural traits can change more rapidly, and may do so in response to the variation in human habitats. Does cultural diversification simulate a natural experiment in evolution much like biodiversity so that cultural divergences and convergences can be interpreted in terms of the differences and similarities of local environments? Or is cultural diversity simply the result of human behavioral flexibility? Although the majority of cultural data comes from the tips of the hominin phylogeny, anthropologists can follow the example of evolutionary ecologists, who often compare the endpoints of phylogenies when that is all that is available. This article compares 97 contemporary indigenous language communities from around the world, and 24 of their cultural traditions, to help determine whether human cultures and their cultural traits are proportionately dispersed, as predicted by the neutral theory of biodiversity, or whether they show non-proportionalities that could be explained with evolutionary reasoning.