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Holistic Anthropology
Given the broad reach of anthropology as the science of humankind, there are times when the subject fragments into specialisms and times when there is rapprochement. Rather than just seeing them as reactions to each other, it is perhaps better to say that both tendencies co-exist and that it is very much a matter of perspective as to which is dominant at any moment. The perspective adopted by the contributors to this volume is that some anthropologists have, over the last decade or so, been paying considerable attention to developments in the study of social and biological evolution and of material culture, and that this has brought social, material cultural and biological anthropologists cl...
Categories of Self
Drawing on anthropological, socio-psychological, religious, and philosophical material, this book engages in a discussion of what it means to be an ‘individual’ in relation to notions of selfhood, personality, and social role. This theme is explored with reference to the investigations of Louis Dumont into Hindu and other Indian ideologies, and with regard to the dominant threads of Western individualism. Clarifying and at times building upon his analyses, the author follows Dumont in a consideration of Indian ideology (Hindu non-individualism, the ‘dividual’, social personhood); French ideology (sociopolitical individualism); German ideology (subjective individualism); and Western i...
The Ethics of Knowledge Creation
Anthropology lies at the heart of the human sciences, tackling questions having to do with the foundations, ethics, and deployment of the knowledge crucial to human lives. The Ethics of Knowledge Creation focuses on how knowledge is relationally created, how local knowledge can be transmuted into ‘universal knowledge’, and how the transaction and consumption of knowledge also monitors its subsequent production. This volume examines the ethical implications of various kinds of relations that are created in the process of ‘transacting knowledge’ and investigates how these transactions are also situated according to broader contradictions or synergies between ethical, epistemological, and political concerns.
The Politics of Egalitarianism
Based on sessions at the May 2001 joint meetings of the Canadian Anthropology Society and American Ethnological Association.
Regimes of Ignorance
Non-knowledge should not be simply regarded as the opposite of knowledge, but as complementary to it: each derives its character and meaning from the other and from their interaction. Knowledge does not colonize the space of ignorance in the progressive march of science; rather, knowledge and ignorance are mutually shaped in social and political domains of partial, shifting, and temporal relationships. This volume’s ethnographic analyses provide a theoretical frame through which to consider the production and reproduction of ignorance, non-knowledge, and secrecy, as well as the wider implications these ideas have for anthropology and related disciplines in the social sciences and humanities.
Human Origins
Human Origins brings together new thinking by social anthropologists and other scholars on the evolution of human culture and society. No other discipline has more relevant expertise to consider the emergence of humans as the symbolic species. Yet, social anthropologists have been conspicuously absent from debates about the origins of modern humans. These contributions explore why that is, and how social anthropology can shed light on early kinship and economic relations, gender politics, ritual, cosmology, ethnobiology, medicine, and the evolution of language.
Ways of Knowing
That there are multiple ways of knowing the world has become a truism. What meaning is left in the sheer familiarity of the phrase? The essays here consider how humans come to know themselves and their worlds. Should anthropologists should seek complexity or simplicity in their analyses of other societies? By going beyond the notion that a way of knowing is a perspective on the world, this book explores paths to understanding, as people travel along them, craft their knowledge and shape experience. The topics examined here range from illness to ignorance, teaching undergraduates in Scotland to learning a Brazilian martial arts dance, Hegels concept of the dialectic to the poetry of a Swahili philosopher. A central concern is how anthropologists can know and write about the silent, theconcealed and theembodied.
Who are 'We'?
Who do “we” anthropologists think “we” are? And how do forms and notions of collective disciplinary identity shape the way we think, write, and do anthropology? This volume explores how the anthropological “we” has been construed, transformed, and deployed across history and the global anthropological landscape. Drawing together both reflections and ethnographic case studies, it interrogates the critical—yet poorly studied—roles played by myriad anthropological “we” ss in generating and influencing anthropological theory, method, and analysis. In the process, new spaces are opened for reimagining who “we” are – and what “we,” and indeed anthropology, could become.
Human Nature as Capacity
What is it to be human? What are our specifically human attributes, our capacities and liabilities? Such questions gave birth to anthropology as an Enlightenment science. This book argues that it is again appropriate to bring “the human” to the fore, to reclaim the singularity of the word as central to the anthropological endeavor, not on the basis of the substance of a human nature – “To be human is to act like this and react like this, to feel this and want this” – but in terms of species-wide capacities: capabilities for action and imagination, liabilities for suffering and cruelty. The contributors approach “the human” with an awareness of these complexities and particularities, rendering this volume unique in its ability to build on anthropology’s ethnographic expertise.
Learning Religion
As we enter the 21st century, it becomes increasingly difficult to envisage a world detached from religion or an anthropology blind to its study. Yet, how people become religious is still poorly studied. This volume gathers some of the most distinguished scholars in the field to offer a new perspective for the study of religion, one that examines the works of transmission and innovation through the prism of learning. They argue that religious culture is socially and dynamically constructed by agents who are not mere passive recipients but engaged in active learning processes. Finding a middle way between the social and the cognitive, they see learning religions not as a mechanism of “downloading” but also as a social process with its relational dimension.
