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>
	Shamanism is classified as <OpenstaxTerm>animism</OpenstaxTerm>, a worldview in which spiritual agency is assigned to all things, including natural elements such as rocks and trees. Sometimes associated with the idea of dual souls—a day soul and a night soul, the latter of which can wander in dreams—and sometimes with unnamed and disembodied spirits believed to be associated with living and nonliving things, animism was at first understood by anthropologists as a primitive step toward more complex religions. In his work <OpenstaxEm>Primitive Culture</OpenstaxEm> (1871), British anthropologist Sir Edward <OpenstaxTerm>Tylor</OpenstaxTerm>, considered the first academic anthropologist, identified animism as a proto-religion, an evolutionary beginning point for all religions. As population densities increased and societies developed more complex forms of social organization, religion mirrored many of these changes.
</OpenstaxParagraph>
<OpenstaxParagraph>
	With the advent of state societies, religion became institutionalized. As population densities increased and urban areas emerged, the structure and function of religion shifted into a bureaucracy, known as a <OpenstaxTerm>state religion</OpenstaxTerm>. State religions are formal institutions with full-time administrators (e.g., priests, pastors, rabbis, imams), a set doctrine of beliefs and regulations, and a policy of growth by seeking new practitioners through conversion. While state religions continued to exhibit characteristics of earlier forms, they were now structured as organizations with a hierarchy, including functionaries at different levels with different specializations. Religion was now <OpenstaxEm>administered</OpenstaxEm> as well as practiced. Similar to the use of mercenaries as paid soldiers in a state army, bureaucratic religions include paid positions that may not require subscribing to the belief system itself. Examples of early state religions include the pantheons of Egypt and Greece. Today, the most common state religions are Christianity, Islam, Buddhism, and Hinduism.
</OpenstaxParagraph>
<OpenstaxParagraph>
	Rather than part-time shamans, tribal and state religions are often headed by full-time religious leaders who administer higher levels within the religious bureaucracy. With institutionalization, religion began to develop formalized <OpenstaxTerm>doctrines</OpenstaxTerm>, or sets of specific and usually rigid principles or teachings, that would be applied through the codification of a formal system of laws. And, unlike earlier religious forms, state religions are usually defined not by birthright but by conversion. Using <OpenstaxTerm>proselytization</OpenstaxTerm>, a recruitment practice in which members actively seek converts to the group, state religions are powerful institutions in society. They bring diverse groups of people together and establish common value systems.
</OpenstaxParagraph>
<OpenstaxParagraph>
	There are two common arrangements between political states and state religions. In some instances, such as contemporary Iran, the religious institution and the state are one, and religious leaders head the political structure. In other societies, there is an explicit separation between religion and state. The separation has been handled differently across nation-states. In some states, the political government supports a state religion (or several) as the official religion(s). In some of these cases, the religious institution will play a role in political decision-making from local to national levels. In other state societies with a separation between religion and state, religious institutions will receive favors, such as subsidies, from state governments. This may include tax or military exemptions and privileged access to resources. It is this latter arrangement that we see in the United States, where institutions such as the Department of Defense and the IRS keep lists of officially recognized religions with political and tax-exempt status.
</OpenstaxParagraph>
<OpenstaxParagraph>
	Among the approximately 200 sovereign nation-states worldwide, there are many variations in the relationship between state and religion, including societies that have political religions, where the state or state rulers are considered divine and holy. In <OpenstaxTerm>North Korea</OpenstaxTerm> today, people practice an official policy of <OpenstaxEm>juche</OpenstaxEm>, which means self-reliance and independence. A highly nationalist policy, it has religious overtones, including reverence and obeisance to the state leader (Kim Jong Un) and unquestioning allegiance to the North Korean state. An extreme form of nationalism, <OpenstaxEm>juche</OpenstaxEm> functions as a political religion with the government and leader seen as deity and divine. Unlike in a theocracy, where the religious structure has political power, in North Korea, the political structure is the practiced religion.
</OpenstaxParagraph>
<OpenstaxParagraph>
	Historically, relationships between religious institution and state have been extremely complex, with power arrangements shifting and changing over time. Today, Christian fundamentalism is playing an increasingly political role in U.S. society. Since its bureaucratization, religion has had a political role in almost every nation-state. In many state societies, religious institutions serve as charity organizations to meet the basic needs of many citizens, as educational institutions offering both mainstream and alternative pedagogies, and as community organizations to help mobilize groups of people for specific actions. Although some states—such as Cuba, China, Cambodia, North Korea, and the former Soviet Union—have declared atheism as their official policy during certain historical periods, religion has never fully disappeared in any of them. Religious groups, however, may face varying levels of oppression within state societies. The Uighurs are a mostly Muslim ethnic group of some 10 million people in northwestern China. Since 2017, when Chinese president Xi Jinping issued an order that all religions in China should be Chinese in their orientation, the Uighurs have faced mounting levels of oppression, including discrimination in state services. There have been recent accusations of mass sterilizations and genocide by the Chinese government against this ethnic minority (see BBC News 2021). During periods of state oppression, religion tends to break up into smaller units practiced at a local or even household level.
</OpenstaxParagraph>

13.1.6 The Institutionalization of Religion

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

Question	Answer
a worldview in which there is believed to be spiritual agency in all things, including natural elements such as rocks and trees.	animism
a recruitment practice in which members actively seek converts to the group.	proselytization
a formal religious institution with full-time administrators, a set doctrine of beliefs and regulations, and a policy of seeking growth by conversion of new practitioners.	state religion