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>
	Many cultures continue to rely on wild animals for subsistence today. This dependence requires the mastery of various cognitive skills, including knowledge and understanding of animal behaviors. In all cultures, much of the socialization of children is connected to skills required for subsistence. In societies that rely on hunting for survival, children learn to be especially attentive to their environments. It is also common in such societies for children to keep pets, often the young of wild animals that have been hunted, such as birds and small mammals. Many wild animals are capable of being tamed by human handling when they are young. An animal is considered <OpenstaxTerm>tamed</OpenstaxTerm> when it has learned to tolerate human proximity and interaction for considerable periods of time.
</OpenstaxParagraph>
<OpenstaxFigure id="fig-00002" src="https://openstax.org/apps/archive/20240226.174525/resources/eb279ed1450c76c032beef7abcce998b385ef609" alt="Two smiling children with long black hair and painted faces. A sloth dangles from the shoulder of one of the children." mediaType="image/jpeg" width="590" height="800" />
<OpenstaxFigureText width="590">
	<strong>Figure 18.8</strong> Young lowland Amazonian children with a pet sloth in Peru. (credit: “Bad Hair Day in the Amazon” by Kevin Rheese/flickr, CC BY 2.0)
</OpenstaxFigureText>
<OpenstaxParagraph>
	Indigenous hunter-gatherers subsist on what their environment freely provides. They do not produce food but rather collect it. Indigenous hunters typically view animals as fellow sentient and spiritual beings with whom they must maintain a relationship of mutual respect. Commonly, they practice elaborate rituals associated with hunting, both to show respect for their prey and to increase the likelihood of success in the hunt.
</OpenstaxParagraph>
<OpenstaxParagraph>
	In his study of <OpenstaxTerm>Yukaghir</OpenstaxTerm> elk and reindeer hunters in Siberia, Danish anthropologist Rane <OpenstaxTerm>Willerslev</OpenstaxTerm> (2004) recorded many ritualistic hunting behaviors. These included taking a sauna bath several days before the hunt to diminish the hunters’ scent; using special language (code words) to talk about the hunt, never mentioning death or hunting directly, in order to deceive or confuse the animal spirits; and “feeding” a fire with alcohol and tobacco the night before the hunt to perfume the air and <OpenstaxEm>seduce</OpenstaxEm> the animal spirit to desire the hunter. Even so, the hunters are never overconfident about the hunt, as they believe they risk their own identities as human beings when trying to lure an animal and its spirit. The bond between hunter and hunted in Indigenous societies is often viewed as tenuous, a relationship between equals in which the balance of power could shift in either direction. During the hunt itself, Yukaghir hunters wear wooden skis covered in elk leather so that their movements sound like the movements of an animal in snow, and they practice thinking like the elk or reindeer to lower the animals’ inhibitions so that they will allow the hunters to get near. The hunters even imagine themselves speaking to the animal, trying to diminish its fears. For the Yukaghir people, the hunt can be a dangerous interaction, and so respect is necessary at all times, even after the body of the animal has been taken.
</OpenstaxParagraph>

18.2.2 Animal Relationships among Indigenous Hunters

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