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>
	Communities relying primarily on extensive horticulture or intensive agriculture are generally able to meet their own subsistence needs. However, with the development of cities into regional empires, many cultivators became incorporated into larger structures of trade and government. Under pressure from these structures, farmers past and present were and are obliged to sell their surplus for cash in order to pay taxes and purchase agricultural inputs such as seed and fertilizer. As cities and states grow, they exert pressure on cultivators to produce ever higher yields to support greater populations and more elaborate state projects. As cultivators become incorporated into demanding states, they become a class of <OpenstaxTerm>peasants</OpenstaxTerm>. A peasant is a farmer with a small plot of land incorporated into a larger regional economy. Nearly all contemporary cultivators are part of a peasant class in their nation-states (Sillitoe 2018). Peasants are often marginalized and disadvantaged, reliant on economic and political structures they cannot control, and exploited by urban elites. Many farmers now make up a rural underclass.
</OpenstaxParagraph>
<OpenstaxParagraph>
	Extensive horticulturalists such as the Kayapó require large areas of land in order to allow their fallow plots to regenerate before reusing them. Over the past 30 years, cattle ranchers, loggers, and miners have moved into Kayapó territory. Unlike the Kayapó, ranchers and loggers practice ecologically damaging methods, leaving large areas of barren wasteland in their wake. Early on, some Kayapó communities accommodated iron and gold mining operations, signing contracts that granted mining companies permission to operate in exchange for a small percentage of profits. However, mining practices polluted the rivers that the Kayapó rely on for drinking, bathing, and fishing. With the emergence of gold rush towns and the flood of foreigners into the area, the Kayapó began to see unwelcome changes in their communities, such as increases in disease and problematic alcohol use. Many Kayapó turned against outsiders, attacking loggers and miners to force them off of Kayapó land. As a further problem, the Brazilian government has proposed a series of large hydroelectric dams on Kayapó rivers to generate power in the Amazonian hinterlands. These dams would flood Kayapó territory, displacing more than 20,000 people. Recognizing these projects as threats to their culture and way of life, the Kayapó have joined with other Amazonian Indigenous groups in dramatic protests attracting global attention and support (Turner and Fajans-Turner 2006). The rock star Sting attended one such protest and later founded the Rainforest Foundation Fund to support the efforts of the Kayapó to protect their land.
</OpenstaxParagraph>
<OpenstaxFigure id="fig-00005" src="https://openstax.org/apps/archive/20240226.174525/resources/da76b1d5ae0e91aa5046eddc4284f22d049c702a" alt="A group of men holding a map and talking animatedly." mediaType="image/jpeg" width="800" height="536" />
<OpenstaxFigureText width="800">
	<strong>Figure 7.13</strong> Kayapo representatives are shown a map of mining concessions within their lands. Mining is just one of the threats to the Kayapo way of life and to the ecological health of their territory that has emerged in the recent decades. (credit: Beto Ricardo/Instituto Socio-Ambiental/Wikimedia Commons, Public Domain)
</OpenstaxFigureText>
<OpenstaxParagraph>
	You may have heard this story before—the story of <OpenstaxTerm>Indigenous peoples</OpenstaxTerm> who come to be surrounded and dominated by extractive capitalists and state officials. In their relations with Indigenous peoples practicing gathering-hunting, pastoralism, and horticulture, states often argue that such people are resisting inevitable progress. Indeed, American world history textbooks often represent the emergence of cities, the expansion of trade, and the creation of bureaucratic states as steps in the triumphal march of progress, key achievements in the development of civilization.
</OpenstaxParagraph>
<OpenstaxParagraph>
	But progress for whom? The more that is learned about life in nonindustrial, noncapitalist societies, the more questions are raised about these notions of progress.
</OpenstaxParagraph>

7.5.4 Contemporary Challenges of Farming Societies

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