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.     

Somalia and the Dissolution of the Nation-State 818–824

Anthropologists appear less interested in examining the dissolution of the nation-state than other social scientists. This is curious. Theoretically we may already possess tools for understanding conditions of dissolution. More significantly, we often are inadvertently caught within such situations. The ongoing dissolution of nation-states such as Somalia should thus raise questions about structure, perspective, and the role of anthropologists.     

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。     

Terrorism in Native America: Interrogating the Past, Examining the Present, and Constructing a Liberatory Future

Drawing on Critical Race Theory, I examine the concept and practice of terrorism as it has been imposed on Native Americans by the United States government and its agents, and provide two concrete examples of terrorism. For anthropologists, this article amplifies the "voice" of the historical Other, describing terrorism from an emic perspective. For educators and educational anthropologists, I argue that we must critically examine issues of power and media portrayals of terrorism and terrorists in order to engage students in liberatory education.     

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]     

What makes us human? Answers from evolutionary anthropology

Today, scholars from numerous and highly diverse fields are not only addressing the question of what makes us human, but also seeking input from other disciplines to inform their answers to this fundamental issue. However, for the most part, evolutionary anthropologists are not particularly prominent in this discussion, or at least not acknowledged to be. Why is this the case? One reason may be that although evolutionary anthropologists are uniquely positioned to provide valuable insight on this subject, the responses from any one of us are likely to be as different as the research specializations and intellectual experiences that we bring to the table. Indeed, one would anticipate that a paleoanthropologist would not only have different views than a primatologist, geneticist, or behavioral ecologist, but from other paleoanthropologists as well. Yet if asked by a theologian, psychologist, or political scientist, and perhaps most importantly, by any curious person outside the walls of academia, do we have a response that most evolutionary anthropologists could agree on as reflecting our contributions to the understanding of being and becoming human? Our introductory textbooks usually begin with this fundamental question, yet seldom produce a concise answer. © 2012 Wiley Periodicals, Inc.     

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.     

Partial Stories: Repeat Photography,Narratives and Environmental Change in Tanzania

Repeat photography has emerged as a popular tool for visualizing climate change yet has been employed relatively little by visual and environmental anthropologists. Based on research in Tanzania’s South Pare Mountains, this article shows how repeat photography can be a powerful method for environmental anthropologists both practically and epistemologically: repeat photography as a practice integrates well with ethnography, while the contradictions emerging through multimodal research help us reflect on the narratives about environmental change that we encounter and write ourselves. At the same time, detailed ethnography is crucial for understanding the lived experience and wider politico-economic dimensions of landscape change that are not visible through repeat photography alone.     

WHEN: A Conversation about Culture

For decades now culture has been a topic anthropologists argue about: WHAT it does or does not mean, IF it should or should not constitute a central concept of the discipline. This essay steps outside these arguments to rephrase the issue and our approach to it. It explores WHEN it makes sense to use the cultural concept: Should we proceed inductively or deductively in constructing connections between the concept and our data? And instead of assertions by one author, it utilizes a debate format to collectively raise possibilities to ponder, [culture, induction, deduction, anthropological analysis]     

Orientalism in the Documentary Representation of Culture

Structured around the idea that there is a non-linguistic and cross-cultural, possibly biological, basis on which the understanding of pictures rests, this essay looks at the ways whereby images in documentary films challenge the notion of cultural difference. Drawing on Said's Orientalism [1978] and its impact on the basic assumptions of anthropologists, the essay stresses Said's relevance to documentary film theorists, and discusses the work of visual anthropologists and filmmakers influenced by Merleau-Ponty's ideas about the phenomenology of perception. Discussion suggests that the kind of knowledge disclosed by revelatory films represents an important answer to one of the fundamental epistemological issues that Said does not take up in Orientalism, namely the question of the materialization of an “authentic human encounter” not subjugated to the dead book. The essay implies that we should have no objection in principle to the self/other dichotomy when it is used intelligently.     

Cattle as capital

Livestock have been seen either as a source of subsistence or as commodities in a process of capital accumulation. Is the association of cattle with capital just a poetic metaphor or the grounds for a serious analysis of third world herding communities? Economists are divided between an orthodox notion of capital as physical equipment and a Marxist emphasis on social relations dominated by money. Nevertheless, some anthropologists assert that herders should be conceptualised as capitalists. The key elements in the Western folk concept of capital are: increase, money, physical stock and preoccupation with future time. Despite the plausible link between herding and some of these ideas, we conclude that, as an analytical category, ‘capital’ is too loaded and diffuse for fruitful application to the analysis of pastoralist production.     

Physiological anthropology: past and future

Environmental studies in adaptive human biology by North American anthropologists have a history of strong investigative research. From both laboratory and field work, we have gained major insights into human response to physical and social challenges. While these results were considered by most professionals to belong within evolutionary biology, in fact the intellectual structure sprang almost entirely from physiological equilibrium models. Consequently, physiological process itself was the focus. Further, most of the physiological patterns were not linked directly to important outcomes such as work output, reproductive success or survival.About 1975, American physiological anthropologists, led by Paul Baker, turned to studies of health, change and stress response. These studies were strong, but were still neither genetic nor evolutionary in intellectual structure. Evolutionary human biology was taken over by a new body of theory now called "behavior ecology", positing that selfish genes control human behavior to promote their own reproduction. This was paralleled by strong use of evolutionary theory in some areas of molecular biology. However, although physiological anthropologists have not focused on evolution, we have been developing powerful causal models that incorporate elements of physiology, morphology, physical environment and cultural behavior. In these "proximate" biocultural models, it is of little importance whether outcomes such as work or energy management are genetically based.Our future offers two major challenges. First, we must confirm causal links between specific physiological patterns and outcomes of practical importance to individuals and societies. Second, if we are to take our place in evolutionary biology, the one overarching theory of life on earth, we must understand the heritability of physiological traits, and determine whether they play a role in survival and reproduction.     

Bearing Witness: Assumptions, Realities, and the Otherizing of Katrina

As post-Katrina rebuilding of Louisiana and Mississippi proceeds, we should heed the lessons from anthropologists and others studying aid and development in other parts of the world who point out that aid is often predicated on poorly examined assumptions about beneficiaries and local conditions. Hence, as the recovery after Katrina continues, assumptions about the U.S. South and about poverty, race, and class in the United States must be exposed and examined as well as assumptions about disaster victims and relief. Drawing on personal experiences, I examine here some of the assumptions with which I operated as a small group of friends and I organized an unofficial relief team to provide whatever aid we could to people on the Mississippi Gulf coast in the first few weeks after Hurricane Katrina. I recount the disconnections between my assumptions and the local conditions as relayed by Katrina survivors or that members of the team and I witnessed firsthand.     

Anthropology,Politics and the Changing World of Aboriginal Australians

Essentialism has become a fundament of Aboriginal activism in modern Australia, with the result that informed, first-hand empirical observations of anthropologists who chronicle the deterioration of life in many Australian Aboriginal communities tend not to be taken seriously simply because their authors are not ethnically ‘Aboriginal’. This problem has contributed to a relative absence of analysis of the economic history of Aboriginal Australians, fostering instead an approach that prioritises the political and cultural rights of indigenous people above the kinds of life-enhancing circumstances that are necessary for them to participate in the economy and create wealth. This kind of essentialism has also resulted in a disregard for the rights of indigenous people as individuals, rather than as communities seeking self-determination, especially with regard to the rights of women and children. The work of Professor Ronald M. Berndt and Dr Catherine Berndt should serve as an example for today's anthropologists in encouraging broader expert participation in debates on indigenous disadvantage, despite the threat of admonishment or criticism by Aboriginal rights activists wielding the weapon of racial priority or essentialism.     

A theory of human life history evolution: Diet,intelligence, and longevity

Human life histories, as compared to those of other primates and mammals, have at least four distinctive characteristics: an exceptionally long lifespan, an extended period of juvenile dependence, support of reproduction by older post‐reproductive individuals, and male support of reproduction through the provisioning of females and their offspring. Another distinctive feature of our species is a large brain, with its associated psychological attributes: increased capacities for learning, cognition, and insight. In this paper, we propose a theory that unites and organizes these observations and generates many theoretical and empirical predictions. We present some tests of those predictions and outline new predictions that can be tested in future research by comparative biologists, archeologists, paleontologists, biological anthropologists, demographers, geneticists, and cultural anthropologists.     

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     

Where Is the Theory in Visual Anthropology?

Is there a real theoretical underpinning for visual anthropology? Or are we just borrowing theoretical concepts, as needed, from other disciplines? Here eight visual anthropologists offer their thoughts on this fundamental question succinctly.     

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.     

Anthropologists and Development Agencies

Development agencies are becoming interested in anthropologists just as the latter are being forced out of academic employment by their increasing numbers. But agency work requires special skills and dedications not widely found among academic anthropologists. With rural development as a focus, the anthropologist's potential contributions, problems, personal and professional benefits, and modes of entry into agency work are explored . [applied anthropology, (rural) development, complex organizations, professional employment]