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>
	Across the dry grasslands of Arabia and northern Africa live about three million Arab peoples collectively known as the <OpenstaxTerm>Bedouin</OpenstaxTerm>. Before the 20th century, Bedouin peoples made their living primarily by herding camels, sheep, goats, and cattle. Many still do, although they often cultivate crops or work as wage laborers as well. Among those Bedouin still devoted to herding, most specialize in one or two herd animals particularly suited to the climate and available pastures in their environment. In areas around Jordan, Syria, and Iraq, sheep and goats are preferred, while cattle are kept by Bedouin groups in southern Arabia and Sudan. In very dry regions such as the Sahara and the Arabian Deserts, Bedouin groups herd camels, hardy animals with scant need for water. Camels are valued as transport but also for their high-quality milk and tasty meat. Camel herding, though a prized tradition, is becoming increasingly rare among Bedouin. Bedouin supplement their camels’ diet with feed, and many have been forced to sell off their camels as the price of feed rises. Since the 1960s, trucks and cars have replaced camels as a means of transportation for the Bedouin, sometimes used to bring food and water to herds in arid regions.
</OpenstaxParagraph>
<OpenstaxFigure id="fig-00001" src="https://openstax.org/apps/archive/20240226.174525/resources/2e751e7e284c2324d9f9fe474fbf9324f38874bc" alt="A flock of sheep, goats, and camels in the grasslands of Arabia." mediaType="image/jpeg" width="800" height="600" />
<OpenstaxFigureText width="800">
	Figure 7.5 A herd of goats relaxes at a Bedouin camp near Jericho, in what is now the West Bank. Bedouin peoples rely on herding animals – such as camels, sheep, cattle, and goats – for meat, milk, and fiber. (credit: “Bedouin Goats 1557” by James Emery/flickr, CC BY 2.0)
</OpenstaxFigureText>
<OpenstaxParagraph>
	Bedouin pastoralists have traditionally lived in small camps that are moved as frequently as needed to find fresh pastures for their herds, sometimes as often as every few days. This form of herding is called <OpenstaxTerm>nomadism</OpenstaxTerm>. Each camp consists of several tents, each one housing an extended family. Typically, a tent might house a married couple with their children and one or two siblings of the husband. Within the camp, several tents might house people who are related to each other, as sons marry and establish their own tents. For instance, a camp could comprise 70 to 100 people, including the families of several brothers, each tent housing the family of a brother, a son, or an elder. Often, the families of the camp move together during the summer months, then converge with other groups in larger camps during the winter months. Camps usually consist of 3 to 15 tents.
</OpenstaxParagraph>
<OpenstaxFigure id="fig-00002" src="https://openstax.org/apps/archive/20240226.174525/resources/404968cf625dcd861f66b148c7562fd0db1cefcd" alt="A long tent with about 5 sedtions is situated on land that is mostluy dirt with some patch grass and trees. Several animals are grazing around it." mediaType="image/jpeg" width="800" height="499" />
<OpenstaxFigureText width="800">
	Figure 7.6 A Bedouin tent in Jordan. Tents can be quickly constructed and easily transported, making them the perfect home for those practicing a lifestyle that requires frequent movement. (credit: “Bedouin Camp” by young shanahan/flickr, CC BY 2.0)
</OpenstaxFigureText>
<OpenstaxParagraph>
	Instead of ranging freely, other Bedouin have traditionally moved their herds between two permanent settlements, one for the summer months and the other for winter. This pattern of pastoralism is known as <OpenstaxTerm>transhumance</OpenstaxTerm>. In societies that practice this form of subsistence today, young children and the elderly often remain in permanent camps year-round, benefiting from government health care and schools. Some Bedouin use transhumance to combine herding with small farming. For instance, some Egyptian Bedouin plant barley in the fall and then move with their herds into the desert, leaving behind a few people to tend to the crops. In the summer, the mobile group returns to harvest the crops, and the entire group spends the summer together.
</OpenstaxParagraph>
<OpenstaxParagraph>
	Stone houses have replaced tents in many permanent camps. Both tents and houses are rectangular, divided into two or three rooms. One area is for women, with a kitchen and storeroom. One area is primarily for men, where guests and relatives are entertained. Sometimes, a third area is devoted to the care of sick or young animals.
</OpenstaxParagraph>
<OpenstaxParagraph>
	Like gatherer-hunters, pastoralists divide work according to a sexual division of labor. For the Bedouin, that division is determined by the types of animals herded by the group. When both large and small animals are kept, men take responsibility for larger animals, such as camels and cattle. Women herd, feed, and milk smaller animals, such as goats and sheep. But when only small animals are herded by a group, men usually do the herding, while women do the feeding and milking. Where sheep are kept, women spin the wool into yarn, then weave it into strips used to make tents.
</OpenstaxParagraph>
<OpenstaxFigure id="fig-00003" src="https://openstax.org/apps/archive/20240226.174525/resources/2874fdd42a8030adf93f38d4d0370bba6f989a8a" alt="A woman with a head scarf sitting behind a simple wooden machine weaving wool." mediaType="image/jpeg" width="800" height="533" />
<OpenstaxFigureText width="800">
	Figure 7.7 A Bedouin woman working at a loom. Spinning and weaving are tasks typically assigned to women in Bedouin societies. (credit: “Weaving Demonstration” by Alan Kotok/flickr, CC BY 2.0)
</OpenstaxFigureText>
<OpenstaxParagraph>
	Unlike <OpenstaxTerm>foragers</OpenstaxTerm>, pastoralists strongly value private property, primarily in the form of their herds. The wealth of a family is judged by the size of their herds. Bedouin sons and daughters both inherit herd animals from their fathers, though sons receive more than daughters. Because women are barred from caring for large animals, if a woman inherits camels, she usually entrusts them to a brother or cousin. All property is shared among members of the family.
</OpenstaxParagraph>
<OpenstaxParagraph>
	Bedouin who live in desert regions have extensive knowledge of their challenging environment. They have a large vocabulary for describing different kinds of sand and analyzing dune shapes and other changes in their surroundings (Eastep). Men often go on long drives through the desert, scouting out good grazing spots or looking for rabbits to hunt. Arabian Bedouin are expert trackers, able to judge the age and physical condition of a camel from its tracks as well as when the track was laid and the weight of the animal’s burden.
</OpenstaxParagraph>

7.4.1 The Bedouin: Flexible Pastoralism

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 practice of moving frequently in search of resources.	nomadism
a technique practiced by many pastoralist groups that combines a settled lifestyle with routine movement. Societies that practice transhumance may move between two permanent settlements in an annual cycle. Another transhumance strategy involves most people residing in a settlement and sending a smaller group out to pasture the animals at certain times of the year.	transhumance