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 many pastoralists, the Bedouin require large tracts of land to continually provide fresh grazing for their herds. Families are associated with defined territories and rarely go beyond them. The nation-states that encompass Bedouin territories do not recognize their right to ownership, however, and consider those lands state-owned. Eager to control this land, governments have asserted various policies to settle the Bedouin, providing schools and health clinics in order to lure them away from their nomadic pastoral lifestyle.
</OpenstaxParagraph>
<OpenstaxParagraph>
	In Egypt, for instance, the government has seized desirable coastal areas from Bedouin groups and sold the land to investors who want to build hotels for the tourism industry. In 1999, the Egyptian army bulldozed a tourist campground run by local Bedouin in order to clear the way for a hotel. The Tourism Development Authority claimed that the Bedouin had only recently lived on the coastal lands and so did not have any right to remain there. In Israel, the government often destroys Bedouin camps and villages in order to make way for settlements and military zones. In November 2020, Israeli soldiers demolished Bedouin structures in the occupied West Bank. Tens of thousands of Bedouin have been displaced by such demolitions and banished from their grazing territories.
</OpenstaxParagraph>
<OpenstaxParagraph>
	Pressured by government regulations and military interventions, many Bedouin now live settled lives in villages and cities across <OpenstaxTerm>North Africa</OpenstaxTerm> and the <OpenstaxTerm>Middle East</OpenstaxTerm>. Many combine sedentary herding with small farming. Some work as taxi drivers or managers of cafés or campgrounds. Some have become wealthy by investing in the tourist economy and other ventures. Many speak nostalgically of their nomadic way of life and sometimes venture out into the desert again to pasture their herds.
</OpenstaxParagraph>
<OpenstaxFigure id="fig-00004" src="https://openstax.org/apps/archive/20240226.174525/resources/1e023ebad2815ea29d4842c244234835edc92cf2" alt="A woman standing in front of a twisted pile of metal sheeting that once was a house." mediaType="image/jpeg" width="800" height="599" />
<OpenstaxFigureText width="800">
	<strong>Figure 7.8</strong> A Bedouin Palestinian woman in front of the remains of her home, which was destroyed by Israeli law enforcement. Tens of thousands of Bedouin have been displaced by the nation-states that now encompass Bedouin territory. (credit: Eman/Wikimedia Commons, Public Domain)
</OpenstaxFigureText>
<OpenstaxParagraph>
	The predicament of the Bedouin is shared by many contemporary pastoralists. <OpenstaxTerm>Climate change</OpenstaxTerm> has made rainfall increasingly unpredictable, threatening the sustainability of grazing herds on marginal lands. Governments and global investors are eager to gain control over land in order to cultivate crops or create tourist attractions and conservation zones (Homewood 2018). Some governments have sought to formalize land ownership among pastoralist groups, creating a competition among groups and individuals to gain title to collective rangelands (Galaty 2015). In some places, such as Botswana, elite groups of herders have seized control over land, making life difficult for small herders.
</OpenstaxParagraph>
<OpenstaxParagraph>
	Some nomadic pastoral groups, such as the <OpenstaxTerm>Wodaabe</OpenstaxTerm> of West Africa, have cultivated their distinctive cultural practices as forms of heritage to be protected by human rights organizations or otherwise marketed to tourists. Welcoming researchers and filmmakers to study their unique dances, the Wodaabe have been the subject of over 17 documentary films. Spectacular images of the elaborate dress, costume, and face paint of Wodaabe dancers have been featured on the cover of <OpenstaxEm>National Geographic</OpenstaxEm>, <OpenstaxEm>Elle</OpenstaxEm> magazine, a World Bank brochure, and several CD and album covers (Kratz 2018). Some Wodaabe groups perform their ceremonies for audiences of European tourists. In their <OpenstaxEm>geerewol</OpenstaxEm> and <OpenstaxEm>yaake</OpenstaxEm> dances, groups of young men compete to be selected as the most beautiful dancers by the young women judges. While such involvement in tourism can provide income to impoverished pastoral groups, many anthropologists worry about the commodification of culture and the exploitation of marginal groups for privileged Western audiences.
</OpenstaxParagraph>
<OpenstaxParagraph>
	Some question the future viability of pastoralism as a way of life, suggesting that it might give way to more sedentary forms of ranching. But the transition to ranching would require huge investments of labor and money in necessities such as fencing, feed supplements, veterinary care, permanent wells, trucks, mobile phones, and even airplanes. If herding is practiced in harmony with the environment without these costly inputs, pastoralism may continue to provide a sustainable way of life.
</OpenstaxParagraph>

7.4.3 Contemporary Challenges to 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