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>
	Visual anthropology is a subfield of anthropology and itself a form of anthropological inquiry. It includes the study of art as represented in photography and film. The field largely arose with the invention of the camera, as anthropologists started to document Indigenous groups of the time on film. Some of the best-known figures in the field of visual anthropology are Edward <OpenstaxTerm>Curtis</OpenstaxTerm>, whose images of Native Americans are discussed in detail in Chapter 19: Indigenous Anthropology, and Robert <OpenstaxTerm>Flaherty</OpenstaxTerm>, whose 1922 film <OpenstaxEm>Nanook of the North</OpenstaxEm> is frequently shown in introductory anthropology courses as an early example of documentary filmmaking.
</OpenstaxParagraph>
<OpenstaxParagraph>
	While visual anthropology is often confused with ethnographic film, tfilm representations are only a small part of what the subfield encompasses. Visual anthropology is the study of all visual representations produced by human cultures, including dances, plays, and collections of art, from the beginning of time. In recent times, it has become a standard practice to use visual arts to articulate one’s feelings, thoughts, and interpretations of things seen, heard, and witnessed. Many cultures practice visual arts and use them in a variety of scenarios. They may be used to capture a certain mood, a cultural trend, or a historical event.
</OpenstaxParagraph>
<OpenstaxParagraph>
	As mentioned above, film and photography played a major role in the development of visual anthropology as a field. Film can be used to capture images of art, such as cave paintings, sculptures from Roman times, or modern-day theater. Further, film itself has become an important form of art. Film provides an artistic representation of the human experience as seen by its directors, performers, editors, and all who contributed to its development.
</OpenstaxParagraph>
<OpenstaxParagraph>
	The field of visual anthropology has had a significant impact on how anthropologists look at art. It also has become a driving force in how anthropologists view <OpenstaxTerm>sociodemographic</OpenstaxTerm> evolution, or the evolution of human societies with respect to combinations of <a href="https://openstax.org/r/dictionarysocial">social</a> and demographic factors. The visual anthropology of art transcends generations, centuries, cultures, and other delineating categorical definitions. Consider Figure 16.5, which depicts tourists in the French Louvre, crowding around and photographing Leonardo <OpenstaxTerm>da Vinci</OpenstaxTerm>’s famous painting the <OpenstaxEm>Mona Lisa</OpenstaxEm>. This photograph portrays the dimensions and complexity of the anthropology of art. It transcends the time of the <OpenstaxEm>Mona Lisa</OpenstaxEm> and is itself an expression of the human experience in a more recent time, including how humans relate to visual artifacts from an older time in history.
</OpenstaxParagraph>
<OpenstaxParagraph>
	Because of its age, the <OpenstaxEm>Mona Lisa</OpenstaxEm> image is in the public domain and can be copied and reproduced anywhere. The painting has become the subject of many parodies or memes. A <OpenstaxTerm>meme</OpenstaxTerm><strong /> is an image, video, piece of text, etc., typically humorous in nature, that is copied and spread rapidly by internet users, often with slight variations. The prolific production of memes of the <OpenstaxEm>Mona Lisa</OpenstaxEm> has kept the image relevant in society over a long period of time. Read more on the memes that have been created of the <OpenstaxEm>Mona Lisa</OpenstaxEm> here. <a href="https://openstax.org/r/overhyped-monalisa">Have We Over-Hyped the Mona Lisa?</a>
</OpenstaxParagraph>
<OpenstaxFigure id="fig-00004" src="https://openstax.org/apps/archive/20240226.174525/resources/8042f08d6b706f00d79f44fbef9c7ce567d6b397" alt="A crowd of museum goers viewing the Mona Lisa. One takes a photograph with a cell phone." mediaType="image/jpeg" width="800" height="551" />
<OpenstaxFigureText width="800">
	<strong>Figure 16.5</strong> The Mona Lisa is five centuries old and still captures the imagination. (credit: “Mona Lisa” by Bradley Eldridge/Wikimedia Commons, CC BY 2.0)
</OpenstaxFigureText>

16.1.5 Visual 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

1.2.3 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
an image, video, piece of text, etc., typically humorous in nature, that is copied and spread rapidly by internet users, often with slight variations.	meme
of, relating to, or involving a combination of social and demographic factors.	sociodemographic