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Writing is crucial to anthropology, but which genres are anthropologists expected to master in the 21st century? This book explores how anthropological writing shapes the intellectual content of the discipline and academic careers. First, chapters identify the different writing genres and contexts anthropologists actually engage with. Second, this book argues for the usefulness and necessity of taking seriously the idea of writing as a craft and of writing across and within genres in new ways. Although academic writing is an anthropologist’s primary genre, they also write in many others, from drafting administrative texts and filing reports to composing ethnographically inspired journalism and fiction.
Throughout its entire history, the discipline of anthropology has been perceived as undermining, or even discrediting, Christian faith. Many of its most prominent theorists have been agnostics who assumed that ethnographic findings and theories had exposed religious beliefs to be untenable. E. B. Tylor, the founder of the discipline in Britain, lost his faith through studying anthropology. James Frazer saw the material that he presented in his highly influential work, The Golden Bough, as demonstrating that Christian thought was based on the erroneous thought patterns of 'savages.' On the other hand, some of the most eminent anthropologists have been Christians, including E. E. Evans-Pritchard, Mary Douglas, Victor Turner, and Edith Turner. Moreover, they openly presented articulate reasons for how their religious convictions cohered with their professional work. Despite being a major site of friction between faith and modern thought, the relationship between anthropology and Christianity has never before been the subject of a book-length study. In this groundbreaking work, Timothy Larsen examines the point where doubt and faith collide with anthropological theory and evidence.
Anticipation -- Expectation -- Speculation -- Potentiality -- Hope -- Destiny.
An Anthropology of Landscape tells the fascinating story of a heathland landscape in south-west England and the way different individuals and groups engage with it. Based on a long-term anthropological study, the book emphasises four individual themes: embodied identities, the landscape as a sensuous material form that is acted upon and in turn acts on people, the landscape as contested, and its relation to emotion. The landscape is discussed in relation to these themes as both ‘taskscape’ and ‘leisurescape’, and from the perspective of different user groups. First, those who manage the landscape and use it for work: conservationists, environmentalists, archaeologists, the Royal Marines, and quarrying interests. Second, those who use it in their leisure time: cyclists and horse riders, model aircraft flyers, walkers, people who fish there, and artists who are inspired by it. The book makes an innovative contribution to landscape studies and will appeal to all those interested in nature conservation, historic preservation, the politics of nature, the politics of identity, and an anthropology of Britain.
"What is anthropology? What can it tell us about the world? Why, in short, does it matter? For well over a century, cultural anthropologists have circled the globe, from Papua New Guinea to suburban England and from China to California, uncovering surprising facts and insights about how humans organize their lives and articulate their values. In the process, anthropology has done more than any other discipline to reveal what culture means--and why it matters. By weaving together examples and theories from around the world, Matthew Engelke provides a lively, accessible, and at times irreverent introduction to anthropology, covering a wide range of classic and contemporary approaches, subjects, and practitioners. Presenting a set of memorable cases, he encourages readers to think deeply about some of the key concepts with which anthropology tries to make sense of the world--from culture and nature to authority and blood. Along the way, he shows why anthropology matters: not only because it helps us understand other cultures and points of view but also because, in the process, it reveals something about ourselves and our own cultures, too." --Cover.
There is surprisingly little fieldwork done on the United States by anthropologists from abroad. America Observed fills that gap by bringing into greater focus empirical as well as theoretical implications of this phenomenon. Edited by Virginia Dominguez and Jasmin Habib, the essays collected here offer a critique of such an absence, exploring its likely reasons while also illustrating the advantages of studying fieldwork-based anthropological projects conducted by colleagues from outside the U.S. This volume contains an introduction written by the editors and fieldwork-based essays written by Helena Wulff, Jasmin Habib, Limor Darash, Ulf Hannerz, and Moshe Shokeid, and reflections on the broad issue written by Geoffrey White, Keiko Ikeda, and Jane Desmond. Suitable for introductory and mid-level anthropology courses, America Observed will also be useful for American Studies courses both in the U.S. and elsewhere.
In a time of intense uncertainty, social strife, and ecological upheaval, what does it take to envision the world as it yet may be? The field of anthropology, Anand Pandian argues, has resources essential for this critical and imaginative task. Anthropology is no stranger to injustice and exploitation. Still, its methods can reveal unseen dimensions of the world at hand and radical experience as the seed of a humanity yet to come. A Possible Anthropology is an ethnography of anthropologists at work: canonical figures like Bronislaw Malinowski and Claude Lévi-Strauss, ethnographic storytellers like Zora Neale Hurston and Ursula K. Le Guin, contemporary scholars like Jane Guyer and Michael Jackson, and artists and indigenous activists inspired by the field. In their company, Pandian explores the moral and political horizons of anthropological inquiry, the creative and transformative potential of an experimental practice.
The illusion that ethnography is a matter of sorting strange and irregular facts into familiar and orderly categories—this is magic, that is technology—has long since been exploded. What it is instead, however, is less clear. That it might be a kind of writing, putting things to paper, has now and then occurred to those engaged in producing it, consuming it, or both. But the examination of it as such has been impeded by several considerations, none of them very reasonable. One of these, especially weighty among the producers, has been simply that it is an unanthropological sort of thing to do. What a proper ethnographer ought properly to be doing is going out to places, coming back with information about how people live there, and making that information available to the professional community in practical form, not lounging about in libraries reflecting on literary questions. Excessive concern, which in practice usually means any concern at all, with how ethnographic texts are constructed seems like an unhealthy self-absorption—time wasting at best, hypochondriacal at worst. The advantage of shifting at least part of our attention from the fascinations of field work, which have held us so long in thrall, to those of writing is not only that this difficulty will become more clearly understood, but also that we shall learn to read with a more percipient eye. A hundred and fifteen years (if we date our profession, as conventionally, from Tylor) of asseverational prose and literary innocence is long enough.
A dozen papers reflect the newer perspective of studying historical patterns, wider regions, and global networks beyond traditional anthropological fieldwork. New wave scholars reflect on their field and desk experiences and may let the field come to them; e.g., an ethnomusicologist studies the fieldwork of others and observes non- Western performances in a British museum. Includes bandw photos of authors' studies and a substantial bibliography. The editors and contributors are from the U. of Oxford, where the social and cultural anthropology department held a 1997 seminar on the teaching of methods on which this volume is based. Annotation copyrighted by Book News Inc., Portland, OR
While today’s business world is dominated by technology and data analysis, award-winning financial journalist and anthropology PhD Gillian Tett advocates thinking like an anthropologist to better understand consumer behavior, markets, and organizations to address some of society’s most urgent challenges. Amid severe digital disruption, economic upheaval, and political flux, how can we make sense of the world? Leaders today typically look for answers in economic models, Big Data, or artificial intelligence platforms. Gillian Tett points to anthropology—the study of human culture. Anthropologists learn to get inside the minds of other people, helping them not only to understand other cultures but also to appraise their own environment with fresh perspective as an insider-outsider, gaining lateral vision. Today, anthropologists are more likely to study Amazon warehouses than remote Amazon tribes; they have done research into institutions and companies such as General Motors, Nestlé, Intel, and more, shedding light on practical questions such as how internet users really define themselves; why corporate projects fail; why bank traders miscalculate losses; how companies sell products like pet food and pensions; why pandemic policies succeed (or not). Anthropology makes the familiar seem unfamiliar and vice versa, giving us badly needed three-dimensional perspective in a world where many executives are plagued by tunnel vision, especially in fields like finance and technology. “Fascinating and surprising” (Fareed Zararia, CNN), Anthro-Vision offers a revolutionary new way for understanding the behavior of organizations, individuals, and markets in today’s ever-evolving world.