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| Using information gathered from other anthropological specialties to solve cross-cultural problems. |
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| Organisms (human beings) whose defining features are codetermined by biological and cultural factors. |
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An anthropologists written or filmed description of a particular culture.
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| The comparative study of two or more cultures. |
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| A characteristic of the anthropological perspective that describes how anthropology tries to integrate all that is known about human beings and their activities at the highest and most inclusive level. |
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| The search for fossilized remains of humanity’s earliest ancestors. |
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| The study of nonhuman primates (the closest living relatives of human beings). |
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| Anthropological perspective: |
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Holism: is a central feature of the anthropological perspective, attempting to combine the many different scholarly human disciplines and make sense of how they affect human life and human growth.
Comparative: Anthropology is comparative in that it takes evidence and information from the widest possible range of human societies in order to be able to make generalizations about human nature, human society, and the human past.
Evolutionary: Because the human species, human societies, and human cultures all change over time, and because anthropologists are interested in documenting and explaining these changes, at its core, the anthropological perspective is evolutionary.
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| Understanding another culture in its own terms sympathetically enough so that the culture seems to be a coherent and meaningful design for living. |
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| The philosophical view that reality consists of two equal and irreducible forces. |
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| The opinion that one’s own way of life is natural or correct and, the only true way of being human |
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| The philosophical view that ideas, or the mind that produces such ideas, constitute the essence of human nature. |
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| The philosophical view that the material activities of our physical bodies in the material world constitute the essence of human nature. |
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| The philosophical view that explains all evidence in terms of, (or “reduces” it to), a single set of explanatory principles. |
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| The feeling close to panic that those living in an unfamiliar society get, when they do not understand what is happening around them. |
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| People in a particular culture who work with anthropologists and provide them with insights about their way of life. Informants can also be referred to as teachers or friends |
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| The process to bringing of understanding. |
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| The method anthropologists use to gather information by living as closely as possible to the people whose culture they are studying while participating in their lives as much as possible. |
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| The view that there is a reality “out there” that can be known through the senses and that there is a single, appropriate set of scientific methods for investigating that reality. |
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| Critically thinking about the way one thinks, or delving into the thought process behind the way they have managed to go about acting. Reflecting on ones own experience or way of thinking. |
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| In anthropological field work, it is the process of describing one culture in terms that can be understood by members of another culture. |
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| When Christopher columbus and other European explorers ventured beyond the boundaries of the world known to Europe and first encountered the inhabitants of America and parts of africa and asia. |
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| features or parts of a cultural tradition such as dancing or pottery. |
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the basic orientation of unilineal evolution as sumarized by Morgan.
Savagery - lower, middle , upper
Human origin, fishing and fire, invention of bow and arrow
Barbarism - lower, middle, upper
invention of pottery, animal/pkant domestication + irrigation + brick and stone, Smelting of iron ore and use of iron tools.
civilization
Phonetic alphabet, use of writing.
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| Franz Boas was a German-American anthropologist and a pioneer of modern anthropology who has been called the "Father of American Anthropology" and "the Father of Modern Anthropology". |
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| The enduring aspects of the social forms in a society, including its political and kinship systems. |
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| structural-functional theory |
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| A position that explores how particular social forms function from day to day in order to reproduce the raditional structure of the society. |
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| A classifiation system based on, in this case, forms of human society. |
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| The normal condition of linguistic knowledge in any society with internal divisions. It describes a multiplicity of linguistic norms and forms, many of which are anchored in more then one social subgroup. |
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| Linguistic competence and communicative competence |
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A term coined by linguist Noam Chomsky to refer to the mastery of adult grammar, linguistic competence was based off of a list of errors made by children in the attempt of trying to obtain linguistic competence. Today linguists study children’s interactions in social and cultural context and draw attention to what children can do very well, which has shown us that on a level of socially acceptable speech children are able to communicate fluently with remarkably well formed utterances according to linguists and social standards of which the speakers find themselves in. In this sense children develop communicative competence, or mastery of adult rules for socially and culturally appropriate speech, an anthropological linguist named Dell Hymes in 1972 coined the term.
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| The scientific study of language. |
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| The study of the sounds of language, and the study of the minimal units of meaning in a language. |
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| A language with no native speakers that develops in a single generation between members of communities that possess distinct native languages, and when passed on to later generations, growing in complexity, it undergoes a process called creolization in which the pidgin language develops characteristics like, phonology, morphology, syntax, semantics, and pragmatics, those normally found in a conventional language. Upon this metamorphosis the language becomes what is known as a creole. |
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| A position, associated with Edward Sapir and Benjamin Whorf, that asserts that language has the power to shape the way people see the world. |
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| Elementary cognitive processes |
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| The ability to make abstractions, reason inferentially, categorize, and perform other mental tasks common to all normal humans. |
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| Functional cognitive systems |
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| Culturally linked set of cognitive processes that guide perception, conception, reason, and emotion. |
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| The processes by which people organize and experience information that is primarily of sensory origin. |
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| How we understand a cognitive task, how we encode the information presented to us, and what transformations the information undergoes as we think. Reasoning styles differ from culture to culture and context to context within the same culture. |
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| Patterned, repetitive experiences. |
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| Socialization and enculturation |
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The process by which human beings as material organisms, living together with other similar material organisms, cope with the behavioral rules established by their respective societies. And, the process by which human beings living with one another must learn to come to terms with the ways of thinking and feeling that are considered appropriate in their respective cultures.
Essentially, adopting the behavioral, mental, social, and emotional terms of living in a society with others like ones own self. |
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| A form of reasoning based on the syllogism, a series of three statements in which the first two are the premises and the last is the conclusion, which must follow the premises |
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| A cognitive boundary that marks certain behaviors as “play” or as “ordinary life”. |
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| The ambiguous transitional state in a rite of passage in which the person or persons undergoing the ritual are outside their ordinary social positions. |
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| Communicating about the process of communication itself. |
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| “Correct doctrine”; the prohibition of deviation from approved mythic texts. |
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| A ritual that serves to mark the movement and transformation of an individual from one social position to another. |
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| A repetitive social practice composed of a sequence of symbolic activities in the form of dance, song, speech, gestures, or the manipulation of objects, adhering to a culturally defined ritual schema, and closely connected to a specific set of ideas that are often coded in myth. |
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| Transformation-representation |
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The process in which experience is transformed as it is represented in a different medium.
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| A for of thought and language that asserts a meaningful link between two expressions from different semantic domains. |
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| Attributing human characteristics, to non human entities. |
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| A conscious, deliberate, and organized attempt by some members of society to create a more satisfying culture in times of crisis. |
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A part time religious practitioner who is believed to have the power to travel to or contact supernatural forces directly on behalf of individuals or groups.
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| Communicating about the process of communication itself. |
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The synthesis of old religious practices (or an old way of life) with new religious practices (or a new way of life) introduced from outside, often by force.
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| Encompassing pictures of reality created by the members of society. |
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