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

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	Although colonialism as a direct politico-economic policy is usually associated with earlier historical periods, it continues to have effects on the world today. The enduring politico-economic relationships established by colonialism have left behind concentrations of capital and technology, wealth and privilege in the former colonizing countries, mainly in Europe, as well as inequality, racism, and violence in the relationships between these nations and their colonies. These aftereffects of colonial relationships are referred to as <OpenstaxTerm>postcolonialism</OpenstaxTerm>. As independence movements began to take hold in the early 20th century, former colonies found themselves depleted of resources and competing against European countries whose growth came from their own demise. Today, postcolonialism is a significant topic for anthropologists whose research focuses on the effects of colonialism, <OpenstaxTerm>marginalization</OpenstaxTerm>, and <OpenstaxTerm>intersectionality</OpenstaxTerm>, where race, gender, and class identities come together.
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	One of the most prominent consequences of colonialism is the inequality between the so-called developed countries and the developing or underdeveloped ones. Following World War II and the rise of a new world order, many political and economic theories began to distinguish between “first world” countries, which had the highest GDPs (gross domestic products) based on the total value of all goods and services produced in a country, and those with the lowest GDPs, referred to as “third world” countries. The “second world” tier was typically reserved for those countries with a socialist or communist government. In this tiered and hierarchical system, the former colonizers were always within the top tier and their former colonies in the lowest ranks. Much of this inequality was due to the exploitation of resources and the <OpenstaxTerm>brain drain migration</OpenstaxTerm> of Indigenous peoples, in which the wealthiest and most educated members of Indigenous societies relocated to the former colonizing nation for education and employment, many leaving their homelands permanently. This <OpenstaxTerm>out-migration</OpenstaxTerm> devastated many Indigenous families and enhanced the productive capacities of richer nations. Many former colonizing countries thus continued to exert influence over their former dependencies even after independence. This relationship of unequal influence is referred to as <OpenstaxEm>neocolonialism</OpenstaxEm>.
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	Many Indigenous societies are involved in neocolonial relationships (meaning relationships that are structured to make one country dependent on another) with the nation-states in which they live, a situation sometimes referred to as <OpenstaxTerm><OpenstaxEm>second colonialism</OpenstaxEm></OpenstaxTerm> (Gandhi 2001). Indigenous groups continue to be uprooted, and sometimes forcibly removed, from their homelands and moved onto reservations, into “model villages,” or simply into urban areas. This type of <strong>forced migration</strong>, an involuntary or coerced removal from a people’s homeland, can result in poverty, alienation, and loss of <OpenstaxTerm>cultural identity</OpenstaxTerm>. Native peoples in the United States have been subjected to repeated waves of forced migration since the arrival of Europeans. Many societies were forced to move multiple times as White settlers pushed them onto more western and less fertile lands. All of this forced dislocation has had significant cultural and economic consequences. As Native Americans Richard <OpenstaxTerm>Meyers</OpenstaxTerm> (Oglala Lakota) and Ernest <OpenstaxTerm>Weston Jr.</OpenstaxTerm> (Oglala Sioux) write:
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		Tragedies of many kinds are often all too common for many people who reside on our reservation. Endemic poverty creates endless problems for community members, from violent dog packs to pervasive alcoholism and diabetes. Dismal statistics paint our reservation as the “Third World” right here in the United States. The numbers are hard to pin down but always dreary: Unemployment is sometimes listed as being as high as 85–95 percent, and more than 90 percent of the population lives below the federal poverty line. (Meyers and Weston 2020)
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	While many Indigenous peoples in Western nations face unique problems of Western <OpenstaxTerm>historical paralysis</OpenstaxTerm>, in which the nation-state extols the virtues of Indigenous people at a specific time in its history with little or no regard for contemporary Indigenous identities, some Indigenous peoples are adapting their cultural traditions to urban areas where they have been forced to migrate. In her study of Indigenous <OpenstaxTerm>Manchineri</OpenstaxTerm> youth in the Brazilian state of Acre, Finnish anthropologist Pirjo <OpenstaxTerm>Virtanen</OpenstaxTerm> (2006) found a cultural revival of traditional puberty rituals for young Manchineri adults. The Manchineri are a lowland Amazonian people who traditionally practiced slash-and-burn cultivation. Over the past century, their access to farmland has become increasingly limited, leaving them unable to make a living in the forest. Many young Manchineri have migrated from their traditional homelands to live in urban areas among other lowland Amazonian Indigenous peoples. These Manchineri sought to strengthen their cultural identity by reviving and adapting certain traditional rituals, such as the <OpenstaxTerm>ayahuasca ceremony</OpenstaxTerm>, in which pubescent boys ingest a hallucinogenic substance as a spiritual experience, and a <OpenstaxTerm>menstruation ceremony</OpenstaxTerm> in which girls are instructed by their elders on their new status as adults. Few Manchineri remain on their ancestral homelands, and many of these cultural traditions were in danger of dying out.
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	In Acre, the urban Manchineri found that being an “Indigenous person” had social value with Westerners who appreciated traditional Indigenous cultures. Much of this growth in appreciation came as a result of the rapid decline of Indigenous cultures and populations and the increasing urbanization and alienation of people from rural environments. The younger generation of Manchineri began to appreciate their traditional cultural roots and see the value of maintaining their specific cultural identity, rather than being “lumped” into a broad category of Indigenous persons, while living in an urban environment. By marking themselves as Manchineri, they were able to leverage a higher social standing. This process of using identity as a way to gain status is an example of <OpenstaxTerm>symbolic capital</OpenstaxTerm>, or the use of nonmonetary resources to gain social prestige.
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	Maintaining a specific Indigenous identity within Western nation-states is challenging, as the numbers of Indigenous peoples continue to decline and migration into urban areas creates a mixture of cultures that frequently results in the loss of traditional identities. Indigenous identity is complex and not monolithic, as specific cultural groups have distinct identities; no single spokesperson can realistically represent all Indigenous people. Recently, pan-Indigenous activist movements have developed worldwide to increase the visibility and strengthen the voices of Indigenous peoples. These global movements of people and ideas make it possible for Indigenous people to form alliances for change.
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10.2.2 Postcolonialism, Indigenous Identities, and Forced Migration

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

1.2.3 Cultural Anthropology

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