Anthropologies of art

This paper discusses how different conceptions of the idea of ‘anthropology’ entail different views of the ‘anthropology of art’. The prevailing notion of anthropology as the Western study of small-scale non-Western societies leads to a conception of the anthropology of art as dealing with the visual arts of these societies or cultures. Anthropology is sometimes also interpreted as referring to a particular approach that is applicable in examining sociocultural phenomena in whatever culture, including its art forms. Both conceptions of anthropology may be considered subsidiary to a more encompassing view of anthropology as the multidisciplinary study of humankind. Following this view, the anthropology of art becomes the comprehensive examination of art in human existence. As such it would coincide with World Art Studies, conceived as the global and multidisciplinary study of the visual arts.     

Abnormal births and other “ill omens”

We summarize the ethnographic literature illustrating that “abnormal birth” circumstances and “ill omens” operate as cues to terminate parental investment. A review of the medical literature provides evidence to support our assertion that ill omens serve as markers of biological conditions that will threaten the survival of infants. Daly and Wilson (1984) tested the prediction that children of demonstrably poor phenotypic quality will be common victims of infanticide. We take this hypothesis one stage further and argue that some children will be poor vehicles for parental investment yet are not of demonstrably poor quality at birth. We conclude that when people dispose of infants due to “superstitious beliefs” they are pursuing an adaptive strategy in eliminating infants who are poor vehicles for parental investment. Catherine Hill lectures in biological anthropology/human sciences at Durham University’s University College, Stockton. She trained in biological anthropology at University College, London. Her current research interests include human and nonhuman primate socioecology and human resource ecology and development issues. Helen Ball lectures in biological anthropology/human sciences at Durham University’s University College, Stockton. She trained in biological anthropology at the University of Massachusetts at Amherst. Her current research interests include nonhuman primate behavior and socioecology, reproductive biology, and evolutionary issues.     

Understanding the Rise of Consumer Ethnography: Branding Technomethodologies in the New Economy

ABSTRACT   In this article, I aim to contribute to the ongoing discussion on the changing public role of anthropology by exploring the rise of branded ethnographic practices in consumer research. I argue that a juncture in the "New Economy"—the conjoining of corporate interest in branding, technology, and consumers, with vast social changes—may explain the rapid growth of ethnography for consumer research and predict its future direction. An analysis of branded propaganda from ethnographic vendors that claim their technology-enhanced methods innovate "classic" anthropological practices discloses the way corporations employ technologically mediated means to focus on the reflexive self in consumer research. In this analysis, I reveal that technological methodologies are central to the production of branded ethnographic practices, as forms of branding and technology legitimate consumer–corporate flows of interaction. The conclusion raises awareness to the ways in which modern branding practices reconstruct anthropology in public discourse. [Keywords: branding, consumer research, ethnography, reflexivity, technology]     

Art in global context: An evolutionary/functionalist perspective for the 21<Superscript>st</Superscript> century

Regarding the arts as something peopledo — as behaviors, rather than the residue or artifacts of behavior — makes possible a theoretical grounding about their nature and importance, an endeavor that current anthropology of art has largely abandoned. A reconsideration of the suspect and largely discarded terms “functionalism” and “evolutionism” is presented in light of current evolutionary thinking. It is suggested that a contemporary reformulation of these concepts, illustrated by the author's Darwinian or “adaptationist” perspective on art, supports aims and claims of current anthropology of art, and contributes new focus and direction to its endeavors.     

Joyeuses Tropiques: Five Encounters with Alterities in Brazil

The paper describes the predicament of Brazilian anthropology through a personal experience of teaching and living in Brasilia. Just like Brasilia, Brazil is many ways considered as “a work in progress” – and Brazilian anthropology as a lively and thriving area, although frequently overlooked by non-Brazilian scholars. The situation in which Brazilian anthropologists find themselves is put in the context of their own history, as well as the particular social conditions of the country – with special reference to Brazil as invention, taking as an example celebration of “500 years of Brazil.”     

Evolution and University-level Anthropology Textbooks: The “Missing Link”?

Although studies analyzing the content of evolution curriculum usually focus on courses within the context of a biological sciences department or program, research must also address students and courses outside of the biological sciences. For example, using data solely from biological courses will not fully represent the scope of coverage of evolution in university education, as other fields, like anthropology, also utilize evolutionary principles. We analyzed the content of 31 university-level anthropology textbooks for the following: (1) presence of a definition of evolution in various sections of the textbooks, (2) accuracy and consistency of the definitions provided in the textbook sections, and (3) differences between textbooks for cultural and physical anthropology. Results of this study suggest that anthropology textbooks do not necessarily (1) provide a single definition of evolution or (2) provide an accurate, “baseline” definition of evolution when present. Additionally, substantive differences were observed between definitions provided in different sections within a single textbook, as well as between textbooks written for cultural anthropology and physical anthropology/archaeology courses. Given the inclusion of anthropology courses in general education curriculum at the university-level, we conclude that this situation may further exacerbate the misunderstanding of the basic tenets of evolution that university students have been repeatedly shown to demonstrate. We stress the role of the instructor in choosing textbooks that provide accurate information for students, as well as the responsibility they hold in providing a concise, accurate definition of evolution in social sciences courses.     

The Law of the Land: A Review Article

This is a review article of the book Native Title Corporations: A Legal and Anthropological Analysis from the point of view of anthropology. I begin by highlighting the development of Anglo‐Australian social anthropology from such figures as Radcliffe‐Brown and Fortes, who were heavily influenced by regulatory and normative models from the domain of legal and judicial scholarship and speculate on the contemporary conditions by which this original social anthropological metaphor has apparently achieved a new literalisation. I criticise the legalistic appropriation of anthropological and ethnographic methodology that this book makes explicit, and finally, I express scepticism for the future success of the prescribed body corporate, as described in the Native Title Act (1993), as a model for the possession, transmission and elaboration of indigenous rights to country.     

In Memoriam

A key element of the self‐critique in contemporary anthropology centres on the idea that categories such as culture and society have exaggerated human differences. This paper argues that the work of Anthony Cohen, which has attempted to frame “localities” as a new anthropological object, can be criticized on similar grounds. A close reading of Cohen's theoretical and ethnographic writings shows that the “anthropology of locality”, while claiming to be a critique of nationalhomogenization, in fact replicates ata lower level of scale features of the national units. Consideration of this particular example of the exaggeration of (local) difference, moreover, occasions reflection on the wider critique of generalization within anthropology.     

History and future of visual anthropology

Visual recording of communication processes between communities or individuals by means of filming of photographing is of significant importance in anthropology, as it documents on site the specific features of various social communities in their encounter with the researcher. In terms of film industry, it is a sort of ethno-documentary pursuing originality and objectivity in recording the given subject, thus fulfilling the research mission. However, the potential of visual anthropology significantly exceeds the mere audiovisual recording of ethnologic realities. Modern methods of analysing and evaluating the role of visual anthropology suggest that it is a technical research service aimed at documenting the status quo. If the direction of proactive approach were taken, then the term ,visual anthropology' could be changed to ,anthropology of the visual,. This apparently cosmetic change of name is actually significantly more accurate, suggesting the denoted proactive swift in perceiving visual anthropology, where visual methods are employed to ,provoke< the reaction of an individual or of the community. In this way the "anthropology of the visual, is promoted to a new scientific sub-anthropological discipline.     

The natural selection of altruistic traits

Proponents of the standard evolutionary biology paradigm explain human “altruism” in terms of either nepotism or strict reciprocity. On that basis our underlying nature is reduced to a function of inclusive fitness: human nature has to be totally selfish or nepotistic. Proposed here are three possible paths to giving costly aid to nonrelatives, paths that are controversial because they involve assumed pleiotropic effects or group selection. One path is pleiotropic subsidies that help to extend nepotistic helping behavior from close family to nonrelatives. Another is “warfare”—if and only if warfare recurred in the Paleolithic. The third and most plausible hypothesis is based on the morally based egalitarian syndrome of prehistoric hunter-gatherers, which reduced phenotypic variation at the within-group level, increased it at the between-group level, and drastically curtailed the advantages of free riders. In an analysis consistent with the fundamental tenets of evolutionary biology, these three paths are evaluated as explanations for the evolutionary development of a rather complicated human social nature. This paper (in a series of drafts) has profited from comments by Michael Boehm, Donald T. Campbell, Bruce Knauft, Jane Lancaster, Martin Muller, Peter J. Richerson, Gary Seaman, Craig Stanford, George Williams, Edward O. Wilson, David Sloan Wilson, and two reviewers for Human Nature. Christopher Boehm is a professor of anthropology and the director of the Jane Goodall Research Center, University of Southern California. His research interests in political anthropology concern egalitarianism, feuding, warfare, and conflict resolution (humans and chimpanzees). In biosocial anthropology he is interested in altruism, group selection, and decisions.     

Norm enforcement among the Ju/’hoansi Bushmen

The concept of cooperative communities that enforce norm conformity through reward, as well as shaming, ridicule, and ostracism, has been central to anthropology since the work of Durkheim. Prevailing approaches from evolutionary theory explain the willingness to exert sanctions to enforce norms as self-interested behavior, while recent experimental studies suggest that altruistic rewarding and punishing—“strong reciprocity”—play an important role in promoting cooperation. This paper will use data from 308 conversations among the Ju/’hoansi (!Kung) Bushmen (a) to examine the dynamics of norm enforcement, (b) to evaluate the costs of punishment in a forager society and understand how they are reduced, and (c) to determine whether hypotheses that center on individual self-interest provide sufficient explanations for bearing the costs of norm enforcement, or whether there is evidence for strong reciprocity. Polly Wiessner is a professor of anthropology at the University of Utah. She has carried out fieldwork with the Ju/’hoansi of the Kalahari for the past 30 years on social networks, style in artifacts, economy, population, nutrition, and social change. She has also worked among the Enga of Papua New Guinea since 1985 on the oral history of exchange, ritual, and warfare.     

T. S. Eliot, Anthropologist and Primitive

T. S. Eliot (1888–1965), a poet of genius, closely followed developments in the social sciences. From the viewpoint of early modern anthropology, important features of his poems resemble the qualities of the "primitive mentality" conjectured by Lévy-Bruhl, whose work (along with Tylor's, Frazer's, Wundt's, Durkheim's, and Rivers') Eliot carefully and critically studied. To recover fundamental cultural unities, Eliot became, in effect, a philosophical anthropologist and, in poetry, a quasi-primitive as well . [anthropology and literature, history of anthropology, T. S. Eliot, Lucien Lévy-Bruhl]     

Texas Biology and Biological Anthropology Faculty Express Their Views on Teaching Evolution

Unsurprisingly, survey results indicate that Texas biology and biological anthropology faculty with expertise in an evolutionary area strongly support teaching “just evolution” (100%; N = 54) and not creationism/intelligent design. Importantly, they do not think that religious faith is incompatible with acceptance of evolutionary biology (91%; N = 55), even though 50% (N = 52) describe themselves as “not at all religious.” As school boards nationwide debate science standards, it is important that faculty with relevant expertise have a voice. Biological anthropologists should not be overlooked as a public resource in these debates.     

The Construction of “Cultural Difference” and Its Therapeutic Significance in Immigrant Mental Health Services in France

Since the early 1970s, the French public health system has been accorded considerable responsibility for immigrants identified by the educational, judicial or social service authorities as psychologically distressed or socially disruptive. In this paper we discuss three models of healing embedded in constructs of “cultural difference” and addressed at specialized mental health-care centers catering to immigrants in Paris: “cultural mediation,” transcultural psychiatry/ethnopsychiatry and clinical medical anthropology. Based on observations and interviews at three specialized mental health centers in Paris, we explore how these clinical approaches address migrant wellbeing and seek to resolve crises in migrant families, especially those of West African origin. We suggest that the prevalent approaches to therapy creatively blend concepts and practices of anthropology, psychiatry and psychology but, at the same time, confront challenges inherent in the use of a generic “African” healing modality. Cases studies demonstrate that in order for such interventions to be perceived as effective by patients, “cultural difference” must be acknowledged but also situated in broader social, political and economic contexts.

Still More “Fancy” and “Myth” than “Fact” in Students’ Conceptions of Evolution

College students do not come to biological sciences classes, including biological anthropology, as “blank slates.” Rather, these students have complex and strongly held scientific misconceptions that often interfere with their ability to understand accurate explanations that are presented in class. Research indicates that a scientific misconception cannot be corrected by simply presenting accurate information; the misconception must be made explicit, and the student must decide for him or herself that it is inaccurate. The first step in helping to facilitate such conceptual change among college students is to understand the nature of the scientific misconceptions. We surveyed 547 undergraduate students at the University of Missouri-Columbia on their understanding of the nature and language of science, the mechanisms of evolution, and their support for both Lamarckian inheritance and teleological evolution. We found few significant sex differences among the respondents and identified some common themes in the students’ misconceptions. Our survey results show that student understanding of evolutionary processes is limited, even among students who accept the validity of biological evolution. We also found that confidence in one’s knowledge of science is not related to actual understanding. We advise instructors in biological anthropology courses to survey their students in order to identify the class-specific scientific misconceptions, and we urge faculty members to incorporate active learning strategies in their courses in order to facilitate conceptual change among the students.     

Biology,boundaries and borders

Towards Justice and Peace is a splendid title for a symposium and book to honour Professor Sunderland. It is also a very difficult title for a biological anthropologist. I make the distinction from social anthropology with some apology. There are of course many subdisciplines and traditions within Anthropology and I most associate Professor Sunderland's support of my university and myself with our attempts to foster cross-disciplinary discussion, towards a “Biosocial Anthropology”, as it were. So, while for specialists in fossilization of bones, sequences of DNA molecules or analysis of urine, the title, Towards Justice and Peace might cause problems, I should like to discuss some biosocial anthropology on an international frontier, which, after centuries of military aggression and defence, is now a peaceful line on a map within the European Community. HMM.     

Human neuropsychology and the concept of culture

American anthropology is distinguished by a four-fields approach in which biological, cultural, archaeological, and linguistic dimensions of behavior are examined in evolutionary and cross-cultural perspective. Nevertheless, assumptions of mind-body dualism pervade scholarly thinking in anthropology and have prevented the development of a truly integrated science of human experience. This dualism is most exemplified by the lack of consideration of the role of the brain in both “physical” and “mental” processes, including phenomena labeled as cultural. In this paper, I review neural mechanisms of learning, communication, and emotion, and discuss the implications of these findings for culture theory. Lee Xenakis Blonder is an assistant professor in the Department of Behavioral Science and the Sanders-Brown Center on Aging, University of Kentucky Medical School, Lexington. She is currently examining the effects of stroke in different regions of the brain on language, nonverbal communication, and emotional processing in an attempt to better understand human brain and behavior relations. Recent publications include “Neuropsychological Functioning in Hemiparkinsonism” (with R. E. Gur, R. C. Gur, A. J. Saykin, and H. I. Hurtig),Brain and Cognition 9:244–257 (1989).     

Molecular genetic analysis of Dongzhou-period ancient human of Helingeer in Inner Mongolia, China

The mtDNA hypervariable region I (HVR-I) of 10 ancient individuals from Dongzhou-period ancient human populations in Helingeer county of Inner Mongolia were amplified and sequenced to investigate the genetic structure. The relationships between the ancient population and related extant populations, as well as its possible origin at the molecular level, were also studied. Moreover, phylogenetic analysis and multidimensional scaling analysis were also performed based on the mtDNA data of the ancient population in Helingeer and the related Eurasian population. The results showed that the ancient population in Helingeer were closer to the northern Asian populations than to the other compared populations in matrilineal lineage. Combining the research results of archaeology and anthropology as well as molecular biology, we inferred that they were nomads who migrated from Mongolia plateau and cis-Baikal region to Helingeer in Inner Mongolia, China. __________ Translated from Journal of Jilin University (Science Edition), 2006, 44 (5): 824–828 [译自: 吉林大学学报(理学版)]     

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