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>
	Like hunter-gatherers, pastoralists also have empathic relationships with animals, but the nature of those relationships is different. Pastoralism, which is subsistence based on herding animals, can be either nomadic or transhumant. <OpenstaxTerm>Nomadic pastoralism</OpenstaxTerm> is herding based on the availability of resources and involves unpredictable movements, as herders decide from day to day where they will go next. <OpenstaxTerm>Transhumant pastoralists</OpenstaxTerm> have patterned movements from one location to another.
</OpenstaxParagraph>
<OpenstaxParagraph>
	The Izhma Komi and Nenets herders in Russia, discussed earlier in the chapter in the section on multispecies ethnography, practice nomadic pastoralism. While the relationship between nomadic pastoralists and their animals is based on respect and empathy, just as with hunter-gatherers, nomadic pastoralists are more involved in the daily lives of the animals they rely on. Typically, the animals are herded into human campsites each night, and often their movements are monitored during the day. The animals are not physically dependent on humans, but the two groups are involved with each other, as herders offer supplemental food to the reindeer to reinforce their connection to the human campsites for the night. Both hunter-gatherers and nomadic pastoralists rely on their animals for meat and leather, but nomadic pastoralists might also harvest milk and use the animals as transport, two practices that require the animals to be more accustomed to human handling. The pastoral herd is more dependable as a food source than the wild animals of hunter-gatherers, but it is also more labor intensive and time consuming, requiring humans to manage the animals according to a daily routine.
</OpenstaxParagraph>
<OpenstaxFigure id="fig-00003" src="https://openstax.org/apps/archive/20240226.174525/resources/95e91b45b747d7ac14ed66e68843051967d16480" alt="A man stands in the center of a large herd of reindeer." mediaType="image/jpeg" width="800" height="533" />
<OpenstaxFigureText width="800">
	<strong>Figure 18.9</strong> A Sami reindeer herder in Sweden. Pastoralists such as the Sami rely on their animals for meat and leather, as well as sometimes making use of their milk and using them to transport heavy materials. (credit: “A Day at Work” by Mats Andersson/Wikimedia Commons, CC BY 2.0)
</OpenstaxFigureText>
<OpenstaxParagraph>
	Nomadic pastoralism is not as widely practiced as transhumant pastoralism, which evolved around the time of the rise of agriculture in Europe, Asia, and Africa. Transhumant pastoralists do not typically raise crops or forage for wild plants, and they are dependent on trade with agricultural societies for vegetable products. Interestingly, while there are cultures that practice strict vegetarianism and do not consume any meat products, such as the Hindu and Jain cultures in India, humans cannot live solely on meat. Arctic hunters who had no access to vegetation in the winter ate the stomach contents of grazing animals, such as caribou, to access vegetable matter. Transhumant pastoralists typically have a tenuous and competitive relationship with agriculturalist societies, as agriculturalists may not always have sufficient surplus for trade in years when there have been droughts or warfare, for example. At times, the relationships between sedentary agriculturalists and more mobile and dependent pastoralists break down into conflict involving threats, destruction of property, and even warfare.
</OpenstaxParagraph>
<OpenstaxParagraph>
	Transhumant pastoralism is usually built around a seasonal migration between a family’s two households in different geographical areas. It normally takes days or weeks to move people and herds between the households, so pastoralists often have mobile residences, such as yurts or tents, to use during travel. As we find in nomadic pastoral societies, transhumant pastoralists rely on their animals for various trade commodities such as meat, leather, wool and wool goods (e.g., ropes and blankets), and juvenile offspring. The most common domestic herd animals of transhumant pastoralists are cattle, sheep, goats, camelids (llamas and alpacas), and yaks.
</OpenstaxParagraph>

18.2.4 Animal Relationships among Nomadic and Transhumant Pastoralists

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