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Anthropology

<OpenstaxParagraph>
	Seeking to understand the origins of human sociocultural formations of gender and sexuality, some researchers have turned to the archaeological record. Archaeologists use temporal sequencing, fossil evidence, comparison with living communities, and knowledge of the evolutionary process to piece together an understanding of the development of gendered and sexual behaviors in the context of human evolution.
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	Early theories of gender in human evolutionary history were shaped by the “man the hunter” hypothesis. In the 1950s and ’60s, many anthropologists believed that hunting constituted the primary means of subsistence throughout humans’ evolutionary past, up until the domestication of plants and animals around 10,000 years ago. As hunting was mainly done by men in contemporary gathering-hunting societies, researchers assumed that hunting was naturally and exclusively a male activity throughout prehistory. Women could not hunt, it was thought, due to the burdens of pregnancy, nursing, and childcare. It seemed likely that adult women stayed together with their children at the home base while men went out in small groups in search of game. In this view, tools were invented for hunting and processing meat and were mostly made by men. Dependence on meat gave men power and prestige, leading to male dominance over females. Hunting also spurred the development of language because communication was necessary to coordinate hunting expeditions. Tools and language, in turn, stimulated the development of larger brains. Hunting by men was therefore thought to be the central driving force in the evolution of humans’ hominid ancestors.
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<OpenstaxFigure id="fig-00006" src="https://openstax.org/apps/archive/20240226.174525/resources/dc6b3436c8d24cea8c4f2f7d67d9be71106e5720" alt="A drawing of a Kali’na man and woman on a hunting and gathering trip. The man is carrying a bow and an arrow, while the woman is carrying a digging stick and basket." mediaType="image/jpeg" width="800" height="606" />
<OpenstaxFigureText width="800">
	<strong>Figure 12.7</strong> A Kali’na man and woman in the Venezuelan savanna on a gathering and hunting trip. The gathering typically done by women contributes far more to the diets of contemporary gathering-hunting societies than the hunting typically done by men does. In most contemporary gathering-hunting societies, men and women are fairly equal. (credit: Pierre Barrère/Wikimedia Commons, Public Domain)
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	In the 1970s, researchers from the emerging field of sociobiology drew from the “man the hunter” hypothesis to claim that certain gender roles and sexual relations evolved to be natural among humans. <OpenstaxTerm>Sociobiology</OpenstaxTerm> is a subfield of biology that attempts to explain human behavior by considering evolutionary processes. In regard to gender roles, for instance, sociobiologists sought to understand how evolution may have shaped men and women differently, encouraging gender-specific strategies for survival and reproduction. Many sociobiologists have argued that men, as hunters, evolved to be strong and aggressive, able to strategize in groups but in fierce competition to achieve the status of dominant male; in contrast, women were primarily engaged in childcare and food preparation and therefore evolved to be more nurturing and submissive, focused on attracting the attentions of men. Dependent on men to supply meat for themselves and their children, women would have been motivated to ensnare men in long-term monogamous relationships to ensure a constant food supply as well as protection from other aggressive males. Largely free from the responsibilities of childcare, men would have been motivated to mate with as many females as possible to ensure the greatest number of descendants. This view of the natural order of gender relations became very popular and widespread in American society.
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	Less well-known in American society is the thorough critique of the “man the hunter” hypothesis within archaeology and throughout the other subfields of anthropology. Around the same time that sociobiologists were elaborating on their theories of gender, many anthropologists were pushing back against the notion that hunting was the primary subsistence activity of gathering-hunting societies. As you’ll recall from the discussion of such societies in, <a href="./cf0085c6-528c-4101-ad26-19c612c5a2fa@153910e:24c3784b-adff-44ef-a16f-fa50267a55c4.xhtml">Work, Life, and Value: Economic Anthropology</a>, gathering contributes far more to the diets of contemporary gathering-hunting societies than hunting does. Rather than staying at the home base, women and children go out gathering in groups several times a week, largely meeting their own nutritional needs as well as sharing with others. Pregnancy and nursing do not significantly limit the subsistence activities of women, as they remain active throughout pregnancy and carry infants in slings or on their hips until the children are able to keep up. While meat is highly valued, it does not make women dependent on men, and the ability to hunt does not make men dominant over women. In most contemporary gathering-hunting societies, men and women are fairly equal.
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	In archaeology, some feminist researchers have countered the “man the hunter” hypothesis with a “woman the gatherer” hypothesis. These researchers point to fossil evidence suggesting that women’s activities were equally important to survival and development in humans’ evolutionary past. These archaeologists note that the teeth of early hominids indicate that they were omnivorous, eating a wide variety of foods. The very large, well-worn molars of early hominid skulls indicate an adaptation to a diet of gritty foods such as nuts, seeds, and fruits with tough peels. Given the centrality of plant foods to the diets of contemporary gathering-hunting peoples, it seems likely that gathering was also the primary means of food-getting for humans’ ancestors (though, of course, one must be cautious in making such generalizations). If gathering was so crucial, then quite possibly the ingenuity of early hominids might have been focused not only on making hunting gear but also on developing tools for gathering, such as digging sticks and stones for breaking open hard shells. As hominid babies lacked the grasping toes of other apes, it would have been more difficult for them to grasp hold of their mothers as they were carried out on gathering expeditions. Perhaps, then, an important invention might have been a baby sling made of animal skins, an object known as a <OpenstaxEm>kaross</OpenstaxEm> among the <OpenstaxTerm>San</OpenstaxTerm> peoples of the Kalahari in southern Africa. Unfortunately, as digging sticks and baby slings would have been made of organic materials, the fossil record contains no trace of them. While the stone tools used in hunting are prevalent in the fossil record, the organic tools used in gathering would have decomposed long ago.
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	If gathering was the crucial food-getting strategy of hominins or was at least equal in importance to hunting, then women likely enjoyed considerable social power alongside men. If women were gathering, they probably contributed to the development of the tools associated with gathering. On the move throughout the local environment, women likely knew where to find high-quality foods and when such foods were in season. If women could provide for themselves, they would have been free to become involved in romantic and sexual relationships on their own terms and to leave such relationships when they wanted. What is known about gathering in gathering-hunting societies completely overturns assumptions of male dominance embedded in the “man the hunter” hypothesis.
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	Beyond “man the hunter” and “woman the gatherer” hypotheses, cultural anthropologists who study gathering-hunting groups point out that the gendered division of labor in gathering-hunting societies is more flexible than these essentialist theories might suggest. In such societies, men also gather plant foods, and women sometimes hunt for honey or kill small game such as lizards and insects. As mentioned in the introduction to this textbook, a team of archaeologists led by Randy <OpenstaxTerm>Haas</OpenstaxTerm> recently discovered the 9,000-year-old bones of a woman buried with projectile points and other hunting implements in the Andes of South America (Gibbons 2020). Having reexamined archaeological reports on the burials of 10 other women buried with hunting tools, Haas and his team believe they may also have been female hunters.
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<OpenstaxFigure id="fig-00007" src="https://openstax.org/apps/archive/20240226.174525/resources/a63d211a13b771f6555435ed3b1e0358cc684bad" alt="A golden statue of Diana, Roman goddess of hunt, She is holding a bow and has the bow string pulled back." mediaType="image/jpeg" width="486" height="800" />
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	<strong>Figure 12.8</strong> A statue of Diana, Roman goddess of the hunt. Recent archaeological finds of females buried with hunting tools suggest that in early human societies, hunting was not an activity solely performed by males. (credit: “Diana of the Tower” by ego technique./flickr, CC BY 2.0)
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	As with evidence from primates and human biology, the archaeological evidence for the origins of human gender roles and sexual relations is not definitive. Rather, the main lesson seems to be that humans are biologically flexible and culturally variable in their expressions of gender and sexuality.
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12.1.3 Evidence from Archaeology

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