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Anthropology

<OpenstaxParagraph>
	As with the Kayapó, horticulture is often combined with gathering and hunting and even pastoralism to form a flexible, sustainable, and highly successful subsistence strategy. Many societies practicing intensive agriculture also forage and keep animals on the side, although they spend much less time gathering and hunting. As they come to rely more and more on their crops, farming peoples settle down to form permanent villages. Frequently, as with the Kayapó, those villages consist of extended-family houses with a central area for public meetings. Most villages consist of several extended families, each with its own family leader or set of elders. As agricultural methods intensify, it becomes necessary for families to cooperate in the development of irrigation schemes, trade networks, and the allocation and protection of land. Forms of community leadership and group decision-making emerge to organize these activities. Those political forms will be discussed in the next chapter.
</OpenstaxParagraph>
<OpenstaxParagraph>
	Plant cultivation requires a <OpenstaxEm>lot</OpenstaxEm> of work, substantially more than gathering-hunting. Clearing small trees and brush for new garden plots is backbreaking work, followed by the physical challenges of tilling, sowing, watering, weeding, controlling pests, and (hopefully) harvesting. Throughout the year, crops must be either processed for market or household meals or made into something useful. Tools such as hoes, scythes, and plows must be bought or made and constantly maintained. Where used, plows and draft animals require daily care. In order to get all of this work done, agricultural societies rely on the labor of extended families, with chores divvied up by gender and age.
</OpenstaxParagraph>
<OpenstaxParagraph>
	Often, men are responsible for clearing land, while women do the sowing as well as the daily work of weeding and watering. Children help with garden chores, often charged with carrying water or scaring away the birds and small mammals that scavenge crops. Men make and maintain tools and also tend to draft animals, while women process materials for home consumption, such as food and craft items. Women make pottery, baskets, clothing, and shoes (until this work is taken over by craftspeople). Girls are put to work as babysitters, taking care of younger children while their parents work at other tasks. Typically, men assume positions of power in the public realm as leaders of extended families and villages, but women often represent their interests in their own groups with their own leadership, as in Kayapó society.
</OpenstaxParagraph>
<OpenstaxParagraph>
	The gendered arrangement of work and power is highly variable. In some societies, men take charge of marketing crops, while in others, women take on this role. Frequently, as cultivation intensifies with the growing of large cash crops such as wheat and rice, men market the cash crops while women sell the vegetables from their gardens.
</OpenstaxParagraph>
<OpenstaxParagraph>
	The work of plant cultivation is structured by the yearly cycle of the changing seasons. Frequently, the social life of plant-cultivating societies is organized into a similar annual calendar, with festivals, ceremonies, and rituals marking various stages in the process of cultivation. For instance, “garden magic,” such as the recitation of spells, is often an integral part of preparing garden plots for the growing season. Magical spells and blessings provide a means of encouraging good weather and healthy plants and help manage the anxieties of communities that are heavily dependent on the success of their crops. Harvest time is frequently marked by a large festival, with feasting, the performance of special songs and dances, and the commemoration of gods and ancestors.
</OpenstaxParagraph>
<OpenstaxParagraph>
	Successful plant cultivation requires a great deal of knowledge about plant and animal biology, soil composition, geology, and weather patterns (see Edington 2017 for a wonderful overview). Many cultivators have a deep understanding of the relationship between soil and seed. Sukuma farmers in Tanzania identify six types of soil, five good for planting a specific crop—rice, corn, sorghum, two kinds of groundnut—and a sixth soil type only good for grazing cattle. Peruvian potato farmers have knowledge of 35 different potato varieties and are able to match each one to the soil type and environmental conditions most conducive to a healthy harvest. Cultivators rely on environmental indicators to let them know optimal times for planting and harvesting. They watch for the flowering and fruiting of wild plants, migratory movements of birds, and changing patterns of stars in the night sky. Many farmers in India look for the blossoming of yellow flowers on the laburnum trees to indicate the imminent arrival of the monsoons. Others rely on the pied crested cuckoo, which arrives just ahead of the monsoon rains.
</OpenstaxParagraph>
<OpenstaxParagraph>
	Farming societies have various techniques for managing weeds and garden pests. Some weeds are welcome as sources of food and materials for crafts such as baskets. Animals attracted to growing crops are frequently hunted as supplementary sources of protein. Grasshoppers and locusts can be fried into crispy treats, and larger animals such as rodents can be trapped and eaten as meat. Many cultivators use specific plants to repel weeds and pests. Traditional Chinese farmers used the root bark of the thunder god vine to keep caterpillars and aphids away from their crops. Other plants, such as neem and mint, are used to protect harvested produce from being eaten by insects.
</OpenstaxParagraph>
<OpenstaxParagraph>
	This vast knowledge of the natural world is undergirded by a value system that emphasizes environmental conservation and protection. Often, environmental knowledge is entwined with supernatural beliefs and cultural values and preserved in songs, stories, legends, and ritual practices. Ancient religious texts often function as records of environmental knowledge and values as well as supernatural beliefs and practices. In ancient India, for example, Hindu texts such as the Vedas commanded that humans should live in harmony with nature rather than exploiting it (Jain 2019). Certain trees and plants with particular value to humans were revered and associated with supernatural beings. The Vedas called for the protection of those trees and plants and assigned penalties for cutting them down. Typically, the cultures of plant cultivators promote reverence for nature and compel people to practice sustainable forms of farming that protect the soil and preserve biodiversity.
</OpenstaxParagraph>
<OpenstaxParagraph>
	As mentioned earlier, intensive agriculture produces a much larger surplus than horticultural methods. As agricultural surpluses and human populations both grew, villages expanded into towns, which evolved into cities. Emerging about 7,000 ago, the city of <OpenstaxTerm>Uruk</OpenstaxTerm>, located in what is now Iraq, was the first large urban center in <OpenstaxTerm>Mesopotamia</OpenstaxTerm> and possibly the world (Nardo 2007; Wallenfels and Sasson 2000). At its peak population, it housed 50,000 to 80,000 people, with more living in the surrounding metropolitan area. Surrounding peoples practiced agriculture and herding and traded their surplus in the city markets. Within the city, a class of craftspeople supported themselves without doing any farming, prominent among them cloth makers and metalworkers. Uruk peoples traded widely with groups throughout Mesopotamia and what is now western Iran. The accumulation of wealth in the city supported the building of great temples and city walls by a class of construction workers (Pittman 2019). Such public buildings are called <OpenstaxTerm>monumental architecture</OpenstaxTerm>. Cuneiform writing was invented as a method of accounting, used to keep track of trade and inventory. Coordinating this complex economy was a centralized government headed by a king.
</OpenstaxParagraph>
<OpenstaxParagraph>
	Like Uruk in Mesopotamia, the early cities of <OpenstaxTerm>Abydos</OpenstaxTerm> in Egypt, <OpenstaxTerm>Harappa</OpenstaxTerm> in the Indus Valley, and <OpenstaxTerm>Anyang</OpenstaxTerm> in China all emerged close to waterways, locations where intensive agriculture stimulated increases in population (Rizvi 2007). Cities provided sites for craft specialization, the organization of regional trade, the building of monumental architecture, the development of writing, and the centralization of power. With its large stone plaza, pyramids, and ball courts, the Zapotec city of Monte Albán emerged as an administrative capital in Mesoamerica around 4,000 years ago. With its own plaza and pyramids, the site of <OpenstaxTerm>Caral</OpenstaxTerm> in present-day Peru developed into a city around the same time as <OpenstaxTerm>Monte Albán</OpenstaxTerm>. Built on a base of agricultural surplus, all of these cities demonstrate urban planning, heterogeneous populations, regional trade, and monumental architecture.
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7.5.3 The Sociocultural Complex of Plant Cultivation

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