Chinese, Mandarin

Spanish

English

Hindi

Arabic

Portuguese

Bengali

Russian

Japanese

Punjabi

German

Javanese

Malay

Telugu

Vietnamese

Korean

French

Marathi

Tamil

Urdu

Turkish

Italian

Chinese, Yue / Cantonese

Thai

Gujarati

Chinese, Jin

Chinese, Min Nan

Persian, Dari

Persian, Western

Polish

Pashto

Kannada

Chinese, Xiang

Malayalam

Sundanese

Hausa

Odia

Burmese

Chinese, Hakka

Ukrainian

Bihari, Bhojpuri

Tagalog

Yoruba

Bihari, Maithili

Uzbek

Sindhi

Amharic

Fula

Romanian

Oromo

Igbo

Azerbaijani

Chinese, Gan

Dutch

Kurdish, Central

Kurdish, Northern

Kurdish, Southern

Malagasy

Lahnda, Saraiki

Nepali

Sinhalese

Chittagonian

Zhuang

Khmer

Turkmen

Assamese

Madurese

Somali

Marwari

Bihari, Magahi

Haryanvi

Hungarian

Chhattisgarhi

Greek, Modern

Chewa

Dakhini

Akan, Twi

Akan, Fante

Kazakh

Chinese, Min Bei

Sylheti

Zulu

Czech

Kinyarwanda

Marwari, Dhundhari

Haitian Creole

Chinese, Min Dong

Ilocano

Quechua

Kirundi

Swedish

Hmong

Shona

Uyghur

Hiligaynon

Mossi

Xhosa

Belarusian

Balochi

Anthropology

<OpenstaxParagraph>
	<OpenstaxTerm>Cultural anthropology</OpenstaxTerm> is devoted to describing and understanding the wide variety of cultures referred to in anthropology’s central narrative. Cultural anthropologists explore the everyday thoughts, feelings, and actions of people in different cultures as well as the cultural and historical events that they consider important. Examining social discourse and action, cultural anthropologists seek to understand unspoken norms and values as well as larger forces such as economic change and political domination. Cultural anthropologists also study how different societies are structured, including the roles and institutions that organize social life.
</OpenstaxParagraph>
<OpenstaxParagraph>
	Cultural anthropologists often live for many months or years in the societies they study, adopting local ways of living, eating, dressing, and speaking as accurately as possible. This practice is called <strong>fieldwork</strong>. Anthropologists who undertake fieldwork might write an <OpenstaxTerm>ethnography</OpenstaxTerm>, an in-depth study of the culture they have been studying. Classic ethnographies of the early 20th century often portrayed the cultures of non-Western peoples as harmonious and unchanging over time. Bronislaw <OpenstaxTerm>Malinowski</OpenstaxTerm>, a pioneer of the long-term fieldwork method, spent nearly two years studying trade and magic among the Trobriand peoples living in what is now the Kiriwina island chain northeast of New Guinea. His ethnography, <OpenstaxEm>Argonauts of the Western Pacific </OpenstaxEm>(1922)<OpenstaxEm>,</OpenstaxEm> describes how <OpenstaxTerm>Trobrianders</OpenstaxTerm> undertook canoe voyages from island to island for the ceremonial exchange of white shell bracelets and red shell necklaces among different island groups, an exchange system known as the kula ring. Curiously, these highly valued objects had no use whatsoever, as no one ever wore them. Rather, the exchange of bracelets and necklaces functioned as a means of enhancing social status (for the givers) and reinforcing trade relationships. Malinowski argues that this form of exchange took the place of warfare. Exploring the kula ring in great detail, Malinowski also learned about many other aspects of Trobriand culture, such as the making of tools and canoes, farming practices, gender roles, sexuality, and magical beliefs and practices.
</OpenstaxParagraph>
<OpenstaxParagraph>
	Nowadays, cultural anthropologists tend to focus more on issues involving conflict and change, such as suicide bombing in Afghanistan (Edwards 2017), a creationist theme park in Kentucky (Bielo 2018), sperm donation in Denmark (Mohr 2018), and garbage pickers in Rio de Janeiro (Millar 2018). Often, anthropologists explore overlooked and marginalized perspectives on controversial issues, shedding light on the cultural complexities and power dynamics involved. Anthropologist Tracey <OpenstaxTerm>Heatherington</OpenstaxTerm> was interested in why some people were resisting the creation of a conservation park on the Italian island of <OpenstaxTerm>Sardinia</OpenstaxTerm> (2010). The central highlands of Sardinia are home to many endangered species and old growth forests, as well as local herding peoples who fiercely resisted the appropriation of their homeland. Heatherington’s research identified three competing perspectives: those of global environmentalists, the national government of Italy, and the local people of Sardinia. The global environmentalists view the Sardinian highlands as a delicate ecosystem that should be protected and controlled by environmental experts. The Italian government sees in the same land an opportunity to develop ecotourism and demonstrate the Italian commitment to environmentalism. The local peoples of Sardinia treasure their homeland as the foundation of their way of life, an intimate landscape imbued with history and cultural value. As the controversy drew these three perspectives together, Western-led global environmentalism combined with national government to undermine the legitimacy of local knowledge and authority. Heatherington describes how stereotypes of Sardinians as ignorant and culturally backward were used to delegitimize their resistance to the conservation park, drawing our attention to forms of ecological racism that lurk in the global environmental movement.
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1.2.3 Cultural Anthropology

1 What Is Anthropology?

1.1 The Study of Humanity, or "Anthropology Is Vast"

1.1.1 The Heart of Anthropology: Central Narrative and Commitments

1.1.2 Central Commitment #1: Exploring Sociocultural Diversity

1.1.3 Central Commitment #2: Understanding How Societies Hold Together

1.1.4 Central Commitment #3: Examining the Interdependence of Humans and Nature

1.2 The Four-Field Approach: Four Approaches within the Guiding Narrative

1.2.1 Biological Anthropology

1.2.2 Archaeology

1.2.4 Linguistic Anthropology

1.2.5 How the Four Fields Work Together: The Example of Race

1.3 Overcoming Ethnocentrism

1.3.1 Enculturation and Ethnocentrism

1.3.2 Primitivism and Orientalism

1.4 Western Bias in Our Assumptions about Humanity

1.4.1 Primitivism and Orientalism in Popular Culture

1.4.2 The Bias of Backwardness

1.5 Holism, Anthropology’s Distinctive Approach

1.5.1 Society as an Integrated Whole

1.5.2 Sources of Contradiction, Conflict, and Change

1.6 Cross-Cultural Comparison and Cultural Relativism

1.6.1 Relativism Is Not “Anything Goes”

1.6.2 Morality, Activism, and Cultural Relativism

1.7 Reaching for an Insider’s Point of View

1.7.1 The Challenge of Representing Others

1.7.2 Collaborative Methods of Representation

1.7.3 Working across Cultures toward Common Goals

1.7.4 Suggested Readings

2 Methods: Cultural and Archaeological

2.1 Archaeological Research Methods

2.1.1 Archaeological Techniques

2.1.2 Archaeological Dating Methods

2.2 Conservation and Naturalism

2.2.1 Early Efforts

2.2.2 Salvage Anthropology

2.2.3 Museum Collections

2.2.4 Interpretation and Voice

2.3 Ethnography and Ethnology

2.3.1 The Development of Ethnography and Ethnology

2.3.2 Perspective and Interpretation in Ethnography

2.4 Participant Observation and Interviewing

2.4.1 Participant Observation

2.4.2 Interviewing Informants

2.4.3 Ethical Considerations

2.5 Quantitative and Qualitative Analysis

2.5.1 Differences between Quantitative and Qualitative Information

2.5.2 Modeling

2.5.3 The Science of Anthropology

2.6 Collections

2.6.1 Archives

2.6.2 Three-Dimensional Collections

2.6.3 Ownership

2.6.4 Suggested Readings

3 Culture Concept Theory: Theories of Cultural Change

3.1 The Homeyness of Culture

3.2 The Winkiness of Culture

3.3 The Elements of Culture

3.3.1 Culture Is What We Make

3.3.2 Culture Is What We Do

3.3.3 Culture Is What We Think

3.4 The Aggregates of Culture

3.4.1 Symbols

3.4.2 Ritual

3.4.3 Social Structure

3.5 Modes of Cultural Analysis

3.5.1 Evolution, Adaptation, and Historical Particularism

3.5.2 Functionalism

3.5.3 Structuralism

3.5.4 Ontology

3.6 The Paradoxes of Culture

3.6.1 Paradox 1: Culture Is Continuous, but It Changes

3.6.2 Paradox 2: Culture Is Bounded but Mobile

3.6.3 Paradox 3: Culture Is Consensual but Contested

3.6.4 Paradox 4: Culture Is Shared, but It Varies

3.6.5 Suggested Readings

4 Biological Evolution and Early Human Evidence

4.1 What Is Biological Anthropology?

4.1.1 Looking to the Deep Past

4.1.2 Exploring What It Means to Be Human

4.2 What’s in a Name? The Science of Taxonomy

4.2.1 Defining the Science of Taxonomy

4.2.2 Defining a Species

4.3 It’s All in the Genes! The Foundation of Evolution

4.3.1 The Units of Life

4.3.2 Gregor Mendel and the Laws of Heredity

4.3.3 Mendelian Inheritance in Humans

4.4 Evolution in Action: Past and Present

4.4.1 Early Evolutionists and the Fixity of Species

4.4.2 Charles Darwin’s Role in Changing Views of the Natural World

4.4.3 Understanding Darwin’s Theory of Natural Selection

4.5 What Is a Primate?

4.5.1 What Is a Primate?

4.5.2 Primate Behavioral Variation

4.5.3 Explaining Primate Success

4.5.4 Primate Classification and Taxonomy

4.6 Origin of and Classification of Primates

4.6.1 Understanding Concepts of Time

4.6.2 Fossils and Dating Methods

4.6.3 Making Sense of Fossils

Question	Answer
the field of anthropology devoted to describing and understanding the wide variety of human cultures. Cultural anthropologists focus on such things as social thought, action, ritual, values, and institutions.	cultural anthropology
a written book or article about a particular culture.	ethnography