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Anthropology

<OpenstaxParagraph>
	The Navajo are among the most populous of the Indigenous peoples in the United States, exceeding 325,000 members. Roughly half live in the Navajo Nation. Covering some 27,000 square miles, the <OpenstaxTerm>Navajo Nation</OpenstaxTerm> is an autonomous jurisdiction that crosses New Mexico, Arizona, and Utah. Traditionally a matrilineal society, the Navajo trace descent and inheritance through their mothers and grandmothers. Such a descent pattern would normally lead to the establishment of matrilocal households, with daughters bringing their husbands to live with or near their matrilineal kin following marriage.
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	In his study of the contemporary Shonto Navajo, however, William Yewdale <OpenstaxTerm>Adams</OpenstaxTerm> (1983), an anthropologist who spent part of his childhood living on the Navajo reservation, found that this wasn’t always the case. While matrilocal residence remained the ideal for Navajo families, it was not followed any more frequently than patrilocal residence (living with or near the groom’s father). Neolocal residence (a separate, independent household) was also practiced across the Navajo Nation. While the ideal Navajo family type endured as part of their identity, the actual everyday practices of families depended on their particular circumstances and might change over the course of their lives. When job opportunities and economic choices necessitated that families live in different areas, they adapted. When families became large and less manageable as a socioeconomic unit, they might splinter into smaller units, some into nuclear families living alone. However, during major life events, such as marriage and childbirth, it is the matrilineal family that will most support the couple by providing resources and any needed labor and help. Matrilineal descent also elevates the role of women in society, not by excluding men, but by recognizing the vital roles that women play in the establishment of both family and society.
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<OpenstaxFigure id="fig-00006" src="https://openstax.org/apps/archive/20240226.174525/resources/9f534efb7bda0ce2968d553f79d6ce778000bd52" alt="A contemporary Navajo family including parents, grandparents and children." mediaType="image/jpeg" width="800" height="600" />
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	Figure 11.13 A contemporary Navajo family (credit: “IMG_1123” by Neeta Lind/flickr, CC BY 2.0)
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	Traditionally, the Navajo constructed houses (called hogans) of timber or stone frames covered with earth (Haile 1942). There are multiple types of hogans, including a male hogan, which is conically shaped and used for more private rituals, and a female <OpenstaxTerm>hogan</OpenstaxTerm>, which is circular and large enough to accommodate the whole family. Although today most Navajo live in Western-style homes with electricity and running water, many families still construct one or more hogans for ritual and ceremony. For families that continue traditional Navajo ceremonies, the most common hogan form today is the female hogan. As Adams aptly argues, the Navajo are very much like other societies in regard to kinship—while it defines an ideal within Navajo society, its primary function is to provide “possibilities and boundaries” around which individuals will construct kinship (1983, 412). It adapts to the changing environment and the needs of family.
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	<OpenstaxNoteTitle> Profiles in Anthropology </OpenstaxNoteTitle> <OpenstaxH3> Louise Lamphere 1940- </OpenstaxH3>
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		Personal History: <a href="https://openstax.org/r/Louise">Louise <OpenstaxTerm>Lamphere</OpenstaxTerm></a> is a professor emerita of the University of New Mexico, where she held the honorary post of Distinguished Professor of Anthropology. Her scholarly career in anthropology began with bachelor’s and master’s degrees from Stanford University and a PhD in anthropology from Harvard University.
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		Area of Anthropology: Lamphere’s research in cultural anthropology extends over many areas of the discipline, including gender and feminist anthropology, kinship, social inequality, and medical practices and reform in the United States and across cultures. She has worked extensively with indigenous peoples, including the Navajo, and in urban contexts. She seeks to understand the intersections between sociocultural institutions and individuals. A recent focus is social and economic changes emerging from the deindustrialization of nation-states. Her work has had wide-ranging impact on generations of anthropology students and scholars.
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		Accomplishments in the Field: Lamphere’s research contributions are extensive (and continue). She served as the president of the American Anthropological Association from 1999 to 2001, leading the organization toward public support of policies focused on current themes such as poverty and welfare reform in the United States (see <a href="https://openstax.org/r/americananthro">this letter from Lamphere</a>). She has received numerous awards and commendations for her research and service. In 2013 she was awarded the Franz Boas Award for Exemplary Service to Anthropology from the American Anthropological Association. This award, which is presented annually, recognizes extraordinary achievements that have served the anthropological profession and the greater community by applying anthropological knowledge to improve lives. In 2017 Lamphere was awarded the Bronislaw Malinowski Award by the Society for Applied Anthropology in recognition of her use of social science to solve the problems of human communities today.
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		Lamphere’s research interests have been important in addressing current needs of human societies, including gender inequalities, socioeconomic challenges, and issues of migration and adaptation. She has also worked to address inequalities and discrimination in her own life. In 1968 she was hired as an assistant professor at Brown University, where she was the only woman on the anthropology faculty. She was denied tenure in 1974, with the university claiming that her scholarship was “weak.” Together with other two other female faculty, Lamphere put forth a case accusing the university of widespread sexual discrimination. In September 1977, then Brown University president Howard Swearer entered into a historic consent decree to ensure that women were more fully represented at the institution and agreed to an affirmative action monitoring committee. This was a landmark settlement for female anthropologists everywhere. For more on the case, see “<a href="https://openstax.org/r/brown">Louise Lamphere v. Brown University</a>.” On May 24, 2015, Brown University awarded Dr. Louise Lamphere an honorary doctorate for her courage in standing up for equity and fairness for all.
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11.3.3 A Matrilineal Society in the United States

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