Chinese (Mandarin)

Spanish

English

Hindi

Arabic (Modern Standard)

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

Dari

Farsi

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

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>
	Humans share their lives with animals in many ways, and how we think about ourselves as human beings rests primarily on the distinctions we see between ourselves and other species. English art critic and poet John Berger writes, “With their parallel lives, animals offer man a companionship which is different from any offered by human exchange. Different because it is a companionship offered to the loneliness of man as a species” ([1980] 1991, 6). Across cultures and across time, humans have looked toward animals as fellow participants in their lives. They actively participate in the ways we define ourselves. They feed us and accompany us. They work for us and protect us. They also serve as symbols and messengers that help us better understand our world. Our lives are intertwined in multiple ways.
</OpenstaxParagraph>
<OpenstaxParagraph>
	What is an animal? What is the value of nonhuman animals in our lives? How do our attitudes about animals define who we are as human beings? Anthropologists and other researchers increasingly see the value of bringing animals into their research because animals are critical to understanding what it means to be human.
</OpenstaxParagraph>
<OpenstaxNote>
	<OpenstaxNoteTitle> Ethnographic Sketches </OpenstaxNoteTitle> <OpenstaxH3> Animal Familiarity </OpenstaxH3>
	<OpenstaxParagraph>
		Experience of Marjorie Snipes, chapter author
	</OpenstaxParagraph><OpenstaxFigure id="fig-00003" src="https://openstax.org/apps/archive/20240226.174525/resources/f0908ed661bec7db08414676942ff356e5523576" alt="A goat kid nurses from its mother." mediaType="image/jpeg" width="800" height="530" />
	<OpenstaxFigureText width="800">
		<strong>Figure 18.15</strong> A young female goat and her kid. (credit: “Nursing Kid” by swallowsan/flickr, CC BY 2.0)
	</OpenstaxFigureText>
	<OpenstaxParagraph>
		During fieldwork in northwestern Argentina, I lived with a community of herders who tended goats and sheep, interviewing every day and taking copious notes. After six months of research, I took a two-week break from the field to return to the United States to welcome my new niece. When I returned to the field site, I had an accidental breakthrough.
	</OpenstaxParagraph>
	<OpenstaxParagraph>
		However, let me back up. In this Andean community, herders believe that their flocks are gifts from <OpenstaxTerm>Pachamama</OpenstaxTerm> (Mother Earth), and women are the primary caretakers and shepherds for the animals. After I had lived in the community for about six weeks, one of the families gave me a small kid, or young goat, which I named Maisie. I suspected that this gift was a test to see if I was planning to be part of the community. I took care of Maisie every day, even though she remained a functioning member of another family’s herd.
	</OpenstaxParagraph>
	<OpenstaxParagraph>
		Goats normally reproduce toward the end of their first year, and Maisie was pregnant when I left for my two-week absence from the field. While I was gone, she gave birth to a male that the family named Vicente Beda, after a Catholic saint. When I arrived back at the household where I was staying, late in the day, Doña Florentina was eager for me to meet the newest member of my herd. We entered the corral, and the young kid came running up to me with no fear. When I commented about the familiarity, as young animals tend to be skittish around new people, Florentina responded, “But he knows you, Margo.” And so I learned about the <OpenstaxTerm><OpenstaxEm>librito</OpenstaxEm></OpenstaxTerm> (little book) that they believe is located in the stomach area of each of their herd animals.
	</OpenstaxParagraph>
	<OpenstaxParagraph>
		The <OpenstaxEm>librito</OpenstaxEm> contains information about an animal’s life: who loves it, where it belongs, and when it will die. It is the shepherd’s duty to discern the contents of the book through the animal’s behavior, as she cannot openly read it. Animals who get lost frequently or have trouble bonding with the herd will be traded, as families believe such animals do not belong to them. And when it is time to select an animal for slaughter, the shepherd chooses an animal whose behavior indicates that the time is appropriate. While the signs vary according to the animal’s disposition, it is normally a change of demeanor that the shepherd interprets as acquiescence. During slaughter, a woman typically holds the animal while a man cuts the throat. In all slaughters that I attended, the goat or sheep was killed peacefully, and butchering occurred quickly afterward—except one. The animal was a large ewe, and she was initially compliant with being handled, but at the moment that her throat was cut, her back feet scrambled and she tried to rise up. Everyone around me became very still and began to lower their voices, saying that it was not the right time for the ewe, that there had been a mistake. The shepherd had “made a mistake.”
	</OpenstaxParagraph>
	<OpenstaxParagraph>
		The ewe was not butchered. She lay there for about an hour while the family discussed where to take her for burial. She was buried far away from the corral and household.
	</OpenstaxParagraph>
</OpenstaxNote>
<OpenstaxNote>
	<OpenstaxNoteTitle> Mini-Fieldwork Activity </OpenstaxNoteTitle> <OpenstaxH3> Multispecies Animal Observation </OpenstaxH3>
	<OpenstaxParagraph>
		 
	</OpenstaxParagraph>
	<OpenstaxParagraph>
		Ethnography increasingly utilizes methods aimed at incorporating a multitude of diverse voices. The purpose of this is not diversity for diversity’s sake but to more accurately reflect and understand the various interactions that may occur within any field encounter. In this fieldwork activity, you will experiment with multispecies ethnography. Choose a wild animal (e.g., pigeon, duck, squirrel, insect, etc.), and observe it (with no interaction) for at least 15 minutes. During the observation, make consistent notes every 30 seconds to one minute, writing down the animal’s behavior incrementally and how it interacts with its environment. Note also whether the animal seems to notice your presence or interact with you. Following the observation session, write up a multispecies ethnographic account, using the data you have collected to inform you of the possible intentions and thoughts of the animal as well as your own thoughts and reactions. Your write-up should be 500 to 750 words and should end with a paragraph reflecting on the experience of trying to write from an animal’s perspective (based on human observation). Turn in the original timed notes along with the final paper.
	</OpenstaxParagraph>
</OpenstaxNote>

18.5.4 Animals in Our Lives

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