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

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	When considering the many challenges facing us as a global community, we must also acknowledge our <OpenstaxTerm>assets</OpenstaxTerm>—the tools and conditions we can harness to increase value and effect positive change. We do not enter our future empty-handed. To some extent, our challenges and assets have evolved together, hand in hand. As we face concerns about another possible global health pandemic, for example, we bring with us a depth of scientific knowledge based on earlier experiences, having learned and retooled our responses to be better prepared for those things we have experienced before. As we begin to combat overwhelming climate crises after decades of abusing our environment, we have knowledge and tools to make positive changes while continuing to educate people about our physical world, pollution, and global warming. We understand the causes of most of our challenges, and we have the ability to harness large groups of people globally to work together to address them, with an impressive array of technology at our fingertips. We are not a helpless species. We are not necessarily smarter or wiser than our ancestors were, but we do have one great treasure—we have what our ancestors left to us. We have the accumulation of all their cultural wisdom, ingenuity, and humanity.
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	In 2001, Canadian cultural anthropologist Wade <OpenstaxTerm>Davis</OpenstaxTerm> coined the term <OpenstaxTerm>ethnosphere</OpenstaxTerm> to refer to the sum total of all of human knowledge across time:
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		You might think of the ethnosphere as being the sum total of all thoughts and dreams, myths, intuitions and inspirations brought into being by the human imagination since the dawn of consciousness. The ethnosphere is humanity’s great legacy. It is the product of our dreams, the embodiment of our hopes, the symbol of all that we are and all that we have created as a wildly inquisitive and astonishingly adaptive species. (Davis 2003)
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<OpenstaxFigure id="fig-00002" src="https://openstax.org/apps/archive/20240226.174525/resources/2377d25b14fab3567785c0e30db0e692ee107e83" alt="A middle-aged man wearing a short-sleeve button-up shirt sitting on a couch. One arm is raised with his elbow resting on the top of the couch." mediaType="image/jpeg" width="800" height="538" />
<OpenstaxFigureText width="800">
	<strong>Figure 20.3</strong> Anthropologist Wade Davis coined the term ethnosphere to describe the totality of the human cultural legacy across time and cultures. (credit: “Wade Davis” by Cpt. Muji/Wikimedia Commons, CC0)
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	The diverse ways in which humans have solved or managed the challenges of our lives, many of them challenges that we have inflicted on ourselves because of greed and ignorance, is a rich storehouse for our future. Too often, contemporary people feel there is little to learn from those who are different from us or who came before us, but the solutions to our current problems are founded upon this legacy.
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	Humans have faced grave environmental challenges more than once in our species’ history. Our ancestors also faced global climate challenges. The last glacial period occurred between 120,000 and 11,500 years ago. During that time, alternating periods of global cooling and warming displaced human populations and forced them to adapt to new plants and animals as they migrated and ultimately peopled the globe. One of the notable consequences of the last years of the glacial period was the extinction of some 177 species of <OpenstaxTerm>megafauna</OpenstaxTerm> (large mammals), including woolly mammoths, giant deer, and saber-toothed cats. There have been two primary theories about these extinctions, which occurred worldwide (in Europe, Africa, Asia, and North and South America). Did the animals go extinct due to climate change and habitat loss or to overkilling by human big-game hunters? Recently, researchers at Aarhus University in Denmark studied the extinction of megafauna species through global mapping techniques that compared timelines of human occupation and of animal extinction (Sandom et al. 2014). In about one-third of the animal extinctions, the correlation of the dates of the earliest arrival of human hunters and the extinction of the animals was clear and consistent. While the majority of cases were not consistent, they did not present contrary evidence to the theory of human overkill and environmental exploitation. It appears that humans were involved in mass extinctions and environmental changes even in these early periods.
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<OpenstaxFigure id="fig-00003" src="https://openstax.org/apps/archive/20240226.174525/resources/8dfc9042d8f389638b8e9ddeae417735c130bc02" alt="Museum display of a very large skeleton. The overall shape is similar to that of an elephant, but much larger. Enormous tusks curve up and away from the skull." mediaType="image/jpeg" width="800" height="616" />
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	<strong>Figure 20.4</strong> The skeleton of a woolly mammoth, a large mammal that was most likely hunted to extinction by early humans. (credit: “Siegsdorfer Mammut” by Lou Gruber/Wikimedia Commons, Public Domain)
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	And yet people have also been involved in animal reintroductions and species conservation. Today, U.S. National Parks have reported a variety of <OpenstaxTerm>species reintroduction</OpenstaxTerm> success stories. In several national parks across the United States, native animal species have been reintroduced to better manage habitats, conserve endangered species, and support a healthy ecosystem. Among the most successful reintroduced species are California condors, Pacific fishers, black-footed ferrets, gray wolves, bald eagles, desert pupfish, bighorn sheep, elk, and nēnē, a species of goose native to Hawaii (Errick 2015).
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	Entomologist Edward O. <OpenstaxTerm>Wilson</OpenstaxTerm> has devoted his life to studying and working to protect <OpenstaxTerm>biodiversity</OpenstaxTerm>, the astounding variety of plants and animals on our planet that together form a healthy ecosystem. As part of the biological web of life, humans are important actors. Within the ethnosphere lies the wisdom of generations of human interactions with other species for food, medicines, clothing, shelter, protection, companionship, and economic exploitation. Many of the tools related to this valuable knowledge are found within Indigenous cultures, too many of them also endangered or extinct today. By preserving and valuing the ethnosphere and its diversity, we preserve ourselves, our children’s futures, and the hopes we have for our planet.
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	Anthropology plays a major role in preserving, valuing, and teaching about the ethnosphere. In this critical role, anthropology makes an important difference in how well we encounter the future—whether we will adapt and thrive or face ever-increasing threats to our survival. Whether you are a practicing anthropologist, a student of anthropology, or someone who enjoys learning about our diverse world, including its diverse peoples and cultures, you have a role to play in bringing about a more hopeful future.
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20.1.2 The Ethnosphere

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
the variety of plants and animals that exist on Earth and form a living ecosystem.	biodiversity
the sum total of all of human knowledge across time.	ethnosphere