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Anthropology

<OpenstaxParagraph>
	A shared element of <OpenstaxTerm>Indigenous philosophy</OpenstaxTerm> across various cultures is the conception of humans existing in relationship to the world around them. Native peoples believe they are deeply connected to the natural world; animals are viewed as relatives, and plants, rocks, and mountains are all understood to have <OpenstaxTerm>animistic</OpenstaxTerm> spirits. Rivers, lakes, and even the seasons themselves are also understood as having spirits. Many Native American peoples believe that animals were once their brothers and sisters. It is believed that from the actions of some of the godlike animals, such as Coyote, Beaver, and Raven, much of the world was made. Many Native peoples gain <OpenstaxTerm>shamanic powers</OpenstaxTerm> by forming close relationships with certain animals. These powers might include the ability to heal, to poison, to call salmon, to call weather, to fish, or to communicate with animals. Typically, these abilities are gained through ceremonies designed to familiarize people with their spirit helpers at a young age. Ceremonies differ, but a common format involves a youth going off by themselves into a special natural area—such as a forest, hilltop, or mountain cave—and fasting and meditating until they hear their helper spirit. In this manner, many Native peoples are connected to spiritual powers; the most powerful may become a shaman or spiritual leader of their tribe. Details of these types of ceremonies are kept secret within each tribe. One reason for this secrecy is a concern that non-Native people might attempt the same ceremonies without guidance and perhaps hurt themselves or the world around them in the process.
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	Native philosophy is understood to be embodied in the elders of the tribes. By living a full life within their particular cultural context, tribal elders gain wisdom about their people and culture. Many maintain tribal languages, too. <OpenstaxTerm>Elders</OpenstaxTerm> are honored and supported by younger members of their societies, who in turn learn about tribal traditions and philosophies from the elders. Elders come to their position partly through age, but normally they are recognized by their tribes when they exhibit great wisdom. Certain elders may have greater status than others depending on how well versed they are in their traditions and how respected they are by the community.
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	<OpenstaxTerm>Native philosophy</OpenstaxTerm> can also be gleaned through the study of oral histories. Many oral histories relate to subjects such as how the world was formed, how humans relate to animals, and how to acquire food, offering moral and ethical lessons. <OpenstaxTerm>Oral histories</OpenstaxTerm> may also be records of historic events, such as when the tribe was removed to a reservation, when many people died from disease, when a tsunami forced the people to escape to a mountain, when the land was changed by geological activity, or when there was a war. Oral histories are often full of metaphors and symbols of powerful spiritual forces that caused the event. One example is the story told by the Wasco people of when Coyote and Wishpoosh (Beaver) fought on the Columbia River and created the Columbia Gorge. This oral history reflects Native explanations of a series of flood events that occurred when rushing floodwaters carved out the Columbia Gorge in Oregon. The Missoula floods occurred from 18,000 to 15,000 years ago during the large Ice Age. The floods, perhaps as many as 90 of them, are noted by geologists to have been caused by the breaking of glacial ice dams behind which was Lake Missoula. During fluctuations in the warming period, the ice dams burst, and millions of hectares of water from the glacial lake flooded down the Columbia to carve out the Columbia River Gorge. The dams would refreeze and burst again, perhaps hundreds of times, to scour the lands east of the Columbia of topsoil and carve out the gorge. The topsoil would be deposited in the Willamette Valley (Allen, Burns, and Burns 2009). It is remarkable that Native peoples maintained oral histories documenting this event for at least 15,000 years. The Wasco oral history of Wishpoosh and Coyote is only one such story of this event. All tribes in the region have a story that mentions a flood of this magnitude.
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<OpenstaxFigure id="fig-00008" src="https://openstax.org/apps/archive/20240226.174525/resources/55ee19b8242d36a1f892d1861495775e52934666" alt="Aerial view of amountainous area with a river winding through it." mediaType="image/jpeg" width="800" height="600" />
<OpenstaxFigureText width="800">
	<strong>Figure 19.18</strong> Columbia River Gorge. A story told by the Wasco people relates how the gorge was created when Coyote and Wishpoosh (Beaver) fought on the Columbia River. (credit: Hux/Wikimedia Commons, Public Domain)
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<OpenstaxParagraph>
	Indigenous worldviews are embedded in ceremonies as well. The <OpenstaxTerm>Tolowa Nation</OpenstaxTerm> of Northern California practices <OpenstaxTerm>Nee-dash</OpenstaxTerm>, their world renewal ceremony, also called the Feather Dance, on the winter and summer solstices. This ceremony lasts as long as 10 days and is meant to showcase the wealth of the tribe. Dancers, both men and women, wear regalia and dance continuously for the 10 days of the ceremony. Each day, they increase the number of necklaces they wear and the wealth displayed in their regalia. When the dancers become “wealthier,” it is a metaphor for the growth of food, understood as the wealth of the land, that begins in the spring of each year. Dancers move in a semicircle, men on one side and women on the other, as a leader sings Native ceremonial songs and stamps out a beat on the hard-packed earthen floor with a tall stamper stick. Dancers take turns “coming out” and dancing, individually or in twos, threes, or larger groups, understood to be displaying their ceremonial power in hunting, fishing, or gathering. An audience of tribal people is normally situated around the benches of the dance house, men on one side and women on the other. The dances are meant to renew the earth to ensure strong returns of seasonal fish runs, good hunting opportunities, and rich yields of acorns or berries. The ceremony honors the land, the animals, and the plants that sustain the people. This ceremony establishes a spiritual relationship in which people are not separate from nature but a part of it, with the responsibility to act as stewards of its great wealth.
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<OpenstaxFigure id="fig-00009" src="https://openstax.org/apps/archive/20240226.174525/resources/3db88c79e240b5a12345cdd8009b9155da89c042" alt="Eight dancers in traditional attire perform on a stage." mediaType="image/jpeg" width="800" height="278" />
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	<strong>Figure 19.19</strong> Tolowa Dee’ni Feather Dancers perform during a ceremony at the University of Oregon in 2001. The Feather Dance is understood to affirm a spiritual relationship between people and nature, with humans acknowledging the responsibility to act as stewards of its great wealth. (credit: David G. Lewis, Public Domain)
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	Most Indigenous cultures have ceremonies similar to this, centered on events such as the first salmon catch, the first hunt, or the first gathering of any important food. First salmon ceremonies for the Takelma peoples of the Rogue River Valley in Oregon involve a young man taking the bones of the first salmon caught that year down to the bottom of the Rogue River. These ceremonies are an important way for Native peoples to acknowledge and recommit themselves to a responsibility to steward the natural world in order to sustain its health and vibrancy so that the people who rely on it may thrive into the future.
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19.3.6 Indigenous Philosophy and Worldviews

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