Best 197 quotes in «anthropology quotes» category

Visitors say, 'Real shrunken heads! Wow! How were they made? By slitting the skin, taking out the skull and brains and steaming them with hot sand? Gross!' But what no one asks is: how did they get here? What are they doing hanging up in a university museum in the south of England? Once you start to answer that question, you realize that shrunken heads like these are a product as much of European curiosity, European taste and European purchasing power as they are of an archaic tribal custom. It is time to turn the spotlight round and point it back at people like you and me, and at our ancestors, who were responsible for bringing hundreds of these heads into museums and people's homes and who delighted in them as much as -- if not more than -- the people who created them in the first place. After all, it is not the Shuar who are pressing their noses to the glass of an exhibition case in an Oxford University museum.

We have been taught, both inside the classroom and outside of it, that there exists an entity called the West, and that one can think of this West as a society and civilization independent of and in opposition to other societies and civilizations. Many of us even grew up believing that this West has a genealogy, according to which ancient Greece begat Rome, Rome begat Christian Europe, Christian Europe begat the Renaissance, the Renaissance the Enlightenment, the Enlightenment political democracy and the industrial revolution. Industry, crossed with democracy, in turn yielded the United States, embodying the rights to life, liberty, and the pursuit of happiness.

[W]e might do better here to think of culture as fashion. And in fashion, of course, the key is not wearing a particular outfit but being able to wear it ... Clothing is a mere collection of garments; fashionability is a performative capacity, an ability to effect the right look through an effective combination of garments, social sense, and bodily performance.

We live in a culture of complaint because everyone is always looking for things to complain about. It's all tied in with the desire to blame others for misfortunes and to get some form of compensation into the bargain.

What is empathy, after all, if not an act of concentrated emotional engagement? And is that emotional engagement, however briefly expressed, not a potential step toward a lasting bond?

What early Christianity meant by 'faith' (pistis) was initially nothing other than running ahead and clinging to a model or idea whose attainability was still uncertain. Faith is purely anticipatory, in the sense that it already has an effect when it mobilizes the existence of the anticipatory towards the goal through anticipation. In analogy for the placebo effect, one would have to call this the movebo effect.

What is even more astonishing is that the entire science of wayfinding is based on dead reckoning. You only know where you are by knowing precisely where you have been and how you got to where you are.

What we mean when we say that something is "cultural" is that it is roughly similar to what we find in other members of the particular group we are considering, and unlike what we would find in members of a contrast group. This is why it is confusing to say that people share a culture, as if culture were common property. We may have strictly identical amounts of money in our respective wallets without sharing any of it!

What's it mean; are you determined To make modern all mankind? If so, you should be be-sermoned And brought back to healthy mind.

When Jesus says to Simon, "Follow me," the response is a single act of faith and obedience; there is no gap between a mental action of believing and a bodily action of following. The human person is not a mind attached to a body but a single psychosomatic being.

When asked why he wrote the book, Freed said: In the 1980s, I joined the small group of anthropologists who were writing about the history of their subject. I believed that I could add some balance to American anthropological history, and that the best place to start was with museums— where the story began. The more I delved into the archives, the more I was fascinated. I was hooked.

will’ is ‘character’, but it is character ‘completely freed from everything which may be only empirical and thus belong to anthropology’.

While imagination is a faculty of the individual, imaginaries - "shared, socially transmitted representational assemblages" of people, places, and events - are a collective resource, the sum total of available imagery and ideas circulating in media, advertising, literature, word of mouth, and the like.

Anthropology found its Galileo in Rivers, its Newton in Mauss.

You are not Flesh & Blood – You are the Master of It” - Drø the Finder –

With the probable exception of the bond between husband and wife, every liaison between people in this society takes on some forms of this patron-client relationship

With the rise of the state all of this was swept away. For the past five or six millenia, nine-tenths of all the people who ever lived did so as peasants or as members of some other servile caste or class. With the rise of the state, ordinary men seeking to use nature's bounty had to get someone else's permission and had to pay for it with taxes, tribute or extra labor. The weapons and techniques of war and organized aggression were taken away from them and turned over to specialist-soldiers and policemen controlled by military, religious, and civil bureaucrats. For the first time there appeared on earth kings, dictators, high priests, emperors, prime ministers, presidents, governors, mayors, generals, admirals, police chiefs, judges, lawyers, and jailers, along with dungeons, jails, penitentiaries, and concentration camps. Under the tutelage of the state, human beings learned for the first time how to bow, grovel, kneel, and kowtow. In many ways the rise of the state was the descent of the world from freedom to slavery.

Yes, it is true that one generally needs to speak to the members of the key audience for a product or service. But as we are not trying to plumb an individual psyche for psychological motivation, but are rather trying to elucidate the relevant symbolic cultural meanings and practices, information garnered from those who do not like something is also relevant to understanding the cultural picture. In fact, contestation between points of view and meanings is a crucial aspect of the social dynamic. These nodal points of disagreement and different points of view can be precisely the most intriguing domains of cultural movement and thus new opportunities.

Anthropology in general has always been fairly hospitable to female scholars, and even to feminist scholars

Anthropology is the most humanistic of the sciences and the most scientific of the humanities.

Archaeology is the only branch of Anthropology where we kill our informants in the process of studying them.

Though a good cop, Luc Claudel has the patience of a firecracker, the sensitivity of Vlad the Impaler, and a persistent skepticism as to the value of forensic anthropology. Snappy dresser, though.

Cultural anthropology is not valuable because it uncovers the archaic in the psychological sense. It is valuable because it is constantly rediscovering the normal.

I hope I may have succeeded in presenting to you, however imperfectly, the currents of thought due to the work of the immortal Darwin which have helped to make anthropology what it is at the present time

I studied anthropology and art history, as I have always been captivated by living traditions.

My degrees are in anthropology, and I have friends who have worked with apes.

The Gnostic Anthropology addresses the magnificence of the Being, your inner being.

Theology is Anthropology... [T]he distinction which is made, or rather supposed to be made, between the theological and anthropological predicates resolves itself into an absurdity.

For me, a bit of anthropology in the evening is always better than staying and watching the telly.

I find anthropology is a marvellous discipline to shock me out of my own world into another world.

If there's ever a place where you can't argue that you can put the facts over here and the text over there and see if they fit, it is surely in anthropology

I had a doctorate in biological anthropology. I got a post-doc at CWRU dental school in 1983 teaching gross anatomy.

The point of literary criticism in anthropology is not to replace research, but to find out how it is that we are persuasive.

After a handful of geeks sequenced the Neanderthal genome and found a 2% match, they opened the flood gates to hundreds of geneticists that now make a living telling you what diseases you inherited from an extinct Arctic ape.

A bare two years after Vasco da Gama’s voyage a Portuguese fleet led by Pedro Alvarez Cabral arrived on the Malabar coast. Cabral delivered a letter from the king of Portugal to the Samudri (Samudra-raja or Sea-king), the Hindu ruler of the city-state of Calicut, demanding that he expel all Muslims from his kingdom as they were enemies of the ‘Holy Faith’. He met with a blank refusal; then afterwards the Samudra steadfastly maintained that Calicut had always been open to everyone who wished to trade there… During those early years the people who had traditionally participated in the Indian Ocean trade were taken completely by surprise. In all the centuries in which it had flourished and grown, no state or kings or ruling power had ever before tried to gain control of the Indian Ocean trade by force of arms. The territorial and dynastic ambitions that were pursued with such determination on land were generally not allowed to spill over into the sea. Within the Western historiographical record the unarmed character of the Indian Ocean trade is often represented as a lack, or failure, one that invited the intervention of Europe, with its increasing proficiency in war. When a defeat is as complete as was that of the trading cultures of the Indian Ocean, it is hard to allow the vanquished the dignity of nuances of choice and preference. Yet it is worth allowing for the possibility that the peaceful traditions of the oceanic trade may have been, in a quiet and inarticulate way, the product of a rare cultural choice — one that may have owed a great deal to the pacifist customs and beliefs of the Gujarati Jains and Vanias who played such an important part in it. At the time, at least one European was moved to bewilderment by the unfamiliar mores of the region; a response more honest perhaps than the trust in historical inevitability that has supplanted it since. ‘The heathen [of Gujarat]’, wrote Tomé Pires, early in the sixteenth century, ‘held that they must never kill anyone, nor must they have armed men in their company. If they were captured and [their captors] wanted to kill them all, they did not resist. This is the Gujarat law among the heathen.’ It was because of those singular traditions, perhaps, that the rulers of the Indian Ocean ports were utterly confounded by the demands and actions of the Portuguese. Having long been accustomed to the tradesmen’s rules of bargaining and compromise they tried time and time again to reach an understanding with the Europeans — only to discover, as one historian has put it, that the choice was ‘between resistance and submission; co-operation was not offered.’ Unable to compete in the Indian Ocean trade by purely commercial means, the Europeans were bent on taking control of it by aggression, pure and distilled, by unleashing violence on a scale unprecedented on those shores.

A geneticist is a geek who claims to have proven through regression analyses that a Neanderthal had sex with your great-grandmother 50,000 years ago.

A culture, like an individual, is a more or less consistent pattern of thought and action. [...] Each people further and further consolidates its experience, and in proportion to the urgency of these drives the heterogenous items of behaviour take more and more congruous shape. [...] Such patterning of culture cannot be ignored as if it were an unimportant detail. The whole, as modern science is insisting in many fields, is not merely the sum of all its parts, but the result of a unique arrangement and interrelation of the parts that has brought about a new entity. Gunpowder is not merely the sum of sulphur and charcoal and saltpeter, and no amount of knowledge even of all three of tis elements in all the forms they take in the natural world will demonstrate the nature of gunpowder.

All social interactions require some loss of freedom.

Alle äußeren Feinde und Widerstände ermangelnd, eingesperrt in unterdrückende Enge und Ordnung, hat der Mensch schließlich keine andere Wahl, als sich selbst zu einem Abenteuer zu machen.

A man had better study what a human being is, because he's marrying one - assuming that merely being one has not been sufficient stimulus to that study.

All the world is queer save thee and me, and even thou art a little queer.

Anthropology at that time was in transition, moving from the study of men dead and gone to the study of living people, and slowly letting go of the rigid belief that the natural and inevitable culmination of every society is the Western model.

And then the lights came on and suddenly it was all as usual - I don't mean really as usual, but we were ourselves again, not just - people in the dark. People in the dark are quite different, aren't they?

Anthropology is the most humanistic of the sciences and the most scientific of the humanities." - Alfred L. Kroeber

Anthropology studies the phenomenon of man, not simply man's mind, his body, evolution, origins, tools, art, or groups alone, but as parts or aspects of a general pattern, or whole. To emphasize this fact and make it a part of their ongoing effort, anthropologists have brought a general word into widespread use to stand for the phenomenon, and that word is culture.

An encounter with other cultures can lead to openness only if you can suspend the assumption of superiority, not seeing new worlds to conquer, but new worlds to respect.

Anyhow, many people in the soft sciences are prone to be wrong because they’re crazy* * some are dumb, too, but that’s another story.

Brakuje mi słowa. Chodzi o odwrotność świętości. - Profanum? - odparł Cień. - Nie. Chodzi mi o miejsca mniej święte niż każde inne. O ujemnej świętości. Miejsca, w których nie da się postawić żadnej świątyni, których ludzie unikają, a jeśli już je odwiedzą, znikają jak najszybciej mogą. Jedynie bogowie mogą stąpać po tych miejscach, jeśli oczywiście ktoś ich do tego zmusi. - Nie wiem - rzekł Cień. - Nie sądzę, by istniało takie słowo. - Cała Ameryka jest trochę taka - wyjaśnił Czernobog. - To dlatego nie jesteśmy tu mile widziani. Ale środek... on jest najgorszy. Zupełnie jak pole minowe. Wszyscy stąpamy tam zbyt ostrożnie, by odważyć się naruszyć rozejm.

Before you came to live with us, our lives were as always, and we were happy. We worked, we ate, and then we slept. When you came we were glad, for you brought us many fine gifts. And every night, instead of going to sleep, we sat with you, drank coffee, and smoked your tobacco, and listened to your radio. But now you go, and we are sorry, for all of these things go with you. We now know pleasures to which we are unaccustomed, and we shall be unhappy.

Biomedicine locates sickness in a specific place in an individual body: a headache, a stomachache a torn knee, lung cancer. Medical anthropologists instead locate sickness and health in three interconnected bodies: the political, the social, and the physical. The prevailing political economy impacts the distribution of sickness and health in a society and the means available to heal those who are sick. For example, poor individuals worldwide are more exposed to toxins that make them sick, while the rich stay healthier. The social body constructs the meanings and experiences surrounding particular physical states. It determines the ideal physical body, legitimizing biomedical practices like plastic surgery to attain it. The social body also determines the boundaries of the physical body. Some cultures locate sickness not in individuals but instead in families or communities. As any caregiver knows, we live the sickness too. And while biomedicine can cure diseases it flounders with permanent hurts, troubles of the mind, states present from birth or that are incurable or progressive. In biomedicine, these states are stigmatized and feared. We medical anthropologists have a term for this: social death.