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Anthropology

<OpenstaxParagraph>
	By the end of this section, you will be able to:
</OpenstaxParagraph>
<OpenstaxUl>
	<OpenstaxLi>
		Distinguish nation from state and describe how the two are linked in modern nation-states.
	</OpenstaxLi>
	<OpenstaxLi>
		Define the concept of imagined communities.
	</OpenstaxLi>
	<OpenstaxLi>
		Identify the importance of colonialism in shaping postcolonial nation-states.
	</OpenstaxLi>
	<OpenstaxLi>
		Describe the field of postcolonial studies.
	</OpenstaxLi>
	<OpenstaxLi>
		Explain the fragility of postcolonial states.
	</OpenstaxLi>
	<OpenstaxLi>
		Provide two examples of the consequences of globalization for national identities and politics.
	</OpenstaxLi>
</OpenstaxUl>
<OpenstaxParagraph>
	Before 1400 or so, the world was a variegated array of empires, kingdoms, and chiefdoms with their tributary societies, loosely linked by trade with acephalous societies at the peripheries. The contemporary globe is an economically integrated order fundamentally organized into nation-states. How did this happen?
</OpenstaxParagraph>
<OpenstaxParagraph>
	The <OpenstaxTerm>nation-state</OpenstaxTerm> is a hyphenated concept joining two entities, the state and the nation. As discussed earlier, the state is an institution exercising centralized rule over a territory. States have bureaucracies that make, interpret, and enforce law. States collect taxes and use them to build infrastructure and public works. States organize and regulate the economy. States maintain monopoly on the use of force through the military and the police. Because states tend to be militant and expansionist, they also tend to form multiethnic empires, dominated by one ruling group. Ancient empires did not attempt to absorb their tributary societies into one common ethnicity or peoplehood. Ancient states were defined by territory and bureaucracy alone, with no effort to achieve cultural uniformity.
</OpenstaxParagraph>
<OpenstaxParagraph>
	The nation is a much more idealistic and cultural notion. A <OpenstaxTerm>nation</OpenstaxTerm> is a sense of cultural belonging or “peoplehood.” A cousin of the word <OpenstaxEm>native</OpenstaxEm>, the term <OpenstaxEm>nation</OpenstaxEm> refers to the original inhabitants of a territory, those who were born there. Nations often claim a common language as a sign of group membership. Nations tell a common origin story about where they came from, and they ritually commemorate that story in a ritual calendar of feasts and holidays. Nations claim a common destiny, a special future or sacred duty assigned to them by God. And finally, nations promote certain social norms and values, evaluating individuals and groups according to those ideals. The concept of nation is close to the old-fashioned notion of culture as communal and unchanging. A nation-state is a state with a common culture, in some cases a dominant ethnicity.
</OpenstaxParagraph>
<OpenstaxParagraph>
	Political scientist Benedict <OpenstaxTerm>Anderson</OpenstaxTerm> (1983) argues that all modern states deliberately cultivate this sense of peoplehood for those living in the state. They draw from a large repertoire of methods to summon the loyalty of their citizens and reinforce the legitimacy of the state system. Through practices both within and beyond the government, state societies encourage their citizens to imagine themselves as part of a larger community of like-minded people in a harmonious society bound by a common history and common destiny. Government promotes national identity through practices such as elections, censuses, taxes, schools, and the dramas of law making, interpretation, and enforcement. Modern states rely on meaningful public rituals and symbols, such as flags, anthems, pledges of allegiance, national holidays, historical monuments, and national museums. Outside of government, the mass news media highlights the importance of the daily actions of the state, providing continual coverage that fixes the attention of citizens on the state as the central power in society.
</OpenstaxParagraph>
<OpenstaxParagraph>
	As a citizen of a nation-state, you will never know all of the members of your national community. Such communities are far too large to generate organic social groups based on face-to-face interaction. Without all of the practices and rituals listed above, you might not even consider yourself a member of the larger political community at all. Because of this, Benedict Anderson refers to nations as <OpenstaxTerm>imagined communities</OpenstaxTerm>. By <OpenstaxEm>imagined</OpenstaxEm>, Anderson is not arguing that such communities are simply <OpenstaxEm>imaginary</OpenstaxEm> or not real, but rather that national identity is a powerful sense of unity that is strategically constructed by the state and mass media.
</OpenstaxParagraph>
<OpenstaxParagraph>
	The <OpenstaxTerm>nation-states</OpenstaxTerm> of western Europe grew out of an assemblage of kingdoms and territories, some of them once incorporated into the Holy Roman Empire. From the 15th to the 19th century, the states of Europe slowly emerged, one by one, as the various European powers entered into peace agreements that established international borders and sovereignty over territories. In general, the wars and treaties of political elites meant very little to the common farmers and traders living in these territories. Among English commoners, for instance, their sense of community was not much affected by the continually changing map of territories that constituted the state of England. What did make a difference for European commoners was the development of the printing press around 1440.
</OpenstaxParagraph>
<OpenstaxParagraph>
	The <OpenstaxTerm>printing press</OpenstaxTerm> targeted a growing population of literate commoners. Driven by the capitalist profit motive, printers sought to reach the widest possible audience. Thus, they printed their books, pamphlets, and newspapers in local languages rather than in Latin, which was the pan-European language of elites and the Catholic Church. For each emerging nation-state, mass media helped standardize a diversity of dialects into one common language that could be used to spread common messages and carry out common practices such as schooling, law, political campaigns, and government bureaucracy.
</OpenstaxParagraph>
<OpenstaxFigure id="fig-00001" src="https://openstax.org/apps/archive/20240226.174525/resources/f6d0268e5b3856407936cd392079fe6602a80e62" alt="A drawing of several people setting type and operating a Gutenberg Printing press. Broad sheets of printed papers are piled on a table in the foreground." mediaType="image/jpeg" width="800" height="605" />
<OpenstaxFigureText width="800">
	<strong>Figure 8.6</strong> Depiction of the printing process using an early press. The printing press made available ideas and news to common people in their own language, helping to cement nation-state identities. (credit: Daniel Nikolaus Chodowiecki/Wikimedia Commons, Public Domain)
</OpenstaxFigureText>
<OpenstaxParagraph>
	Of course, the <OpenstaxTerm>printing press</OpenstaxTerm> did not singlehandedly create the modern nation-states of Europe. Around the same time that the press began churning out mass discourse, a rising class of capitalist merchants was gaining economic power, hoping to displace forms of political leadership associated with the church and the feudal monarchies. The felicitous coincidence of class motivation and printing technology combined to propel the development of European nation-states.
</OpenstaxParagraph>
<OpenstaxParagraph>
	For Max Weber, the nation-state is associated with the complete formalization of rational-bureaucratic power—that is, power concentrated in bureaucratic institutions with legal authorities. The legal and political systems of nation-state bureaucracies often purport to be based on rules and procedures rather than social status or identities. For instance, in the American system, the ability to vote is based on legal citizenship, not social class, gender, or ethnic identity. However, legal and political bureaucracies reserve the power to determine who <OpenstaxEm>is</OpenstaxEm> and who <OpenstaxEm>is not</OpenstaxEm> a citizen as well as procedures for voter registration and voting in elections. Through these procedures, certain categories of people can be barred or discouraged from voting, resulting in racial or ethnic bias. If people of color are less likely to have state-sponsored photo identification (such as a driver’s license), then laws requiring such ID to vote may constitute forms of racial discrimination.
</OpenstaxParagraph>
<OpenstaxParagraph>
	French philosopher Michel <OpenstaxTerm>Foucault</OpenstaxTerm> (1978, 2007) describes such power to define and control populations of citizens as biopower. A special form of power exercised in modern states, biopower includes ways of regulating the bodies of citizens, such as practices associated with birth, death, sexuality, wellness, illness, work, and leisure. The ability to count and categorize the inhabitants of a state is a form of biopower. The ability to confine people who have certain illnesses or bodily conditions or have engaged in certain behaviors is a form of biopower. When you walk through a body scanner in an airport security station, you are experiencing a form of biopower. While Weber focused on specific institutions in which power is concentrated, Foucault describes biopower as a diffuse form of social control, widely practiced by citizens both within and outside state bureaucracies. In American society, people routinely carry state-sponsored identification on their bodies (in a pocket or purse) wherever they go. The information on this identity card links to bureaucratic files associated with a person’s citizenship status, criminal history, voter registration, and many other data sets. Bureaucratic power is thereby melded to bodies of modern citizens.
</OpenstaxParagraph>

8.4 Modern Nation-States

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
citizens of a nation-state joined together by rituals and practices that give them a collective, imagined sense of community.	imagined communities
a sense of cultural belonging or peoplehood based on a common language, common origin story, common destiny, and common norms and values. National identities are actively constructed by states.	nation
a political institution joining the apparatus of the state with the notion of cultural belonging or peoplehood.	nation-state