Anthropology 490 History of Anthropology, F. Blake, F’16 p. 1

Fall 2016 COURSE SYLLABUS Fred Blake Saunder 345 HISTORY OF ANTHROPOLOGY 490 Saunders 315 TR: 1030--1145 CRN: 84596

COURSE DESCRIPTION This is a historical survey of watershed ideas, intellectual genealogies, and personalities that form the modern discipline of anthropology. This includes an understanding of the historical and discursive contexts for the advent and spread of these ideas and the personalities whose published writings received the most notoriety. Although our emphasis is on the modern discourses (e.g., theories of social evolution and cultural diffusion, structural functionalism, structuralism and semiotics, linguistic and cognitive, cultural materialism--ecological, functionalist, and Marxist--and practice theories), we also take up the postmodern challenges and intellectual currents (with issues of subjectivity and power and representation) in interpretive ethnography, literary and feminist and other critical theories that have redefined the calling of anthropology and challenged the concept of . A new section includes sessions on the historical role and prospects for the application of anthropological knowledge to corporate, government, military, hegemonic, counter-insurgent plus insurgent and counter- hegemonic interests—the historic role of the academy and other agencies in producing knowledge about other . Classes are mostly lectures based on printed outlines and occasional PowerPoint slides for illustrative purposes, although timely and informed questions or comments based on readings or lectures are welcomed. All upper level undergraduate and graduate students seeking a general course on social and cultural theories are welcome (graduate students are held to a different set of performance criteria and system of evaluation). This is a rigorous academic course which requires classroom attendance and active learning.

ETHNOLOGY, ARCHAEOLOGY, & BIOLOGICAL ANTHROPOLOGY Anthropology is a unique discipline, especially the American version to the extent that it tries to combine both the cultural and the biological sides of human behavior. This is often described as the three field approach, or when we separate linguistic from , the four field approach. To my way of thinking, however, the two primary fields are the cultural and the biological. Ethnology , archaeology, and linguistics are specialized methodologies within cultural anthropology, although each straddles the line that joins the cultural with the biological aspects of behavior. Archeology and linguistics each have a stronger claim to a positive scientific methodology than does ethnology (and ethnography) with its closer ties to history and philosophy—the “mind”--and which has a tougher time disentangling itself from currents of ideology. This course focuses on the history of ethnology mostly because of time constraints not to mention the internal tensions which these basic subdivisions sustain in our academic manner of doing things. The department does offer a course on the history of archaeology which I highly recommend as a necessary counterpart to 490.

ETHICS FOCUS This course has a Contemporary Ethical Issues (E) Focus designation. Contemporary ethical issues are fully integrated into the main course material and will constitute at least 30% of the content. About 8 hours of class time will be spent discussing ethical issues. Through the use of Anthropology 490 History of Anthropology, F. Blake, F’16 p. 2 lectures, discussions and assignments, students will develop basic competency in recognizing and analyzing ethical issues; responsibly deliberating on ethical issues; and making ethically determined judgments.”

Every session, every topic of discussion, every theoretical perspective we encounter raises ethical questions, and the extent we see them as such, I count the time given over to those considerations part of the minimal 8 hours. Just run your eye down the list of sessions and questions of ethical significance jump out at you. The difficulty is getting a handle on limiting the host of questions to just a few that can be managed in the time given to us. What are the ethical consequences of articulating, studying, researching, or putting into practice the various modern theories of human cultural conduct? While I have no intention of turning this course into a course on ethics per se, I will encourage all of us to raise pertinent ethical questions about the theories discussed in each session. We should keep in mind two things in this endeavor: first is that ethics and morals are closely related, but entirely different. Ethics is less about clear choices between good and evil and more about how to deal with the benefits and losses or tradeoffs accruing to different stake holders in everyday social situations. Ethical arguments usually devolve to which stakeholders are to be preferred or protected. Second is that there are no easy answers to most ethical dilemmas. So-called political correctness is often an impediment to understanding or resolving an ethical dilemma. It can also be the cause of an ethical dilemma. Ironically perhaps the Statement on Ethics of the American Anthropological Association, our principal guide to resolving ethical questions may also offer ethical dilemmas under certain circumstances. Every discussion of ethics requires an open mind and the freedom to think critically. The object is not to leave the issue hanging unresolved. The whole point of having a discussion is that there are means for resolving and doing the ethical thing given a set of circumstances and a multitude of points of view. It is therefore important that we have points of view, that we are in touch with where they come from and can articulate them to others.

AAA STATEMENT ON ETHICS: PRINCIPLES OF PROFESSIONAL RESPONSIBILITY This course requires that you read this statement and understand it sufficiently to articulate its principal points critically. We will include this statement as one of the ethical issues to be discussed. This statement is available on your Laulima Resources.

COURSE REQUIREMENTS

First Exam 45 points

Second Exam 45 points

Participation in Ethics Discussions 10 points

PARTICIPATION Class participation is a crucial part of the learning experience. A course requirement is active participation in helping to resolve the ethical dilemmas raised by working in the field of anthropology. A number of sessions highlighted in yellow in the course schedule are aside for the purpose of discussing certain ethical dilemmas raised by the historical encounters of theory Anthropology 490 History of Anthropology, F. Blake, F’16 p. 3 and practice. Each class participant will prepare a brief written statement on how to resolve the ethical dilemma under discussion. These will be turned in before class begins and based on systematic selection used to initiate a discussion. Active participants will be noted. Each contribution will be scored and credited to the students’ attendance record. A missed attendance, tardy or poorly written contribution loses 2 points from the overall accumulation of course points. Otherwise, attendance is not rigorously recorded; however, the benefits of attending class sessions are 1) most of the exam questions come directly from lecture presentations in class sessions and are often specifically indicated in the lecture. 2) where there is doubt or room for maneuver in adding points and in assigning grades, students who have demonstrated a commitment to class sessions will receive the benefit. 3) most of what students remember from having taken a course is from their experience in and of the classroom. 4) apart from how the digital age is rewiring our brains and turning our consciousness’ into ‘the shallows,’ the interpersonal contact with other students and even teachers cannot be fathomed. My attitude is that students who cannot or do not want to attend the sessions, should not register for this course. Commitment or participation is measured by attendance and a show of alertness. Students may ask informed questions and are encouraged to answer questions on a timely basis. “Informed” questions are based on reading assigned materials and active listening.

OLD SCHOOL PEDAGOGY Some students have tagged your professor as “old school”. To me this means that he believes in the classical dialectical relationship between teachers and students. I do not accept the new business model that the university produces and sells a commodity called “knowledge” that customers pay money to consume in the form of a grade and a diploma and that to the extent this is a pecuniary exchange, it is between “equals.” More and more there is this idea that participants pay money in exchange for a course grade, which has to be between A and B and after a sufficient number of payments, they—the customers--get a diploma. This new business model compels “the university” to create another level of bureaucracy to help it determine if the customers are actually learning anything, if for no other purpose than for undergirding the economic system upon which our national security and its global reach rests. This operation attempts to evaluate the learning outcomes. Although your instructor, quite apart from the new layer of bureaucratic management, is, and has always been concerned with “learning outcomes,” his old school outlook, under the force of current circumstance, requires the application of the full panoply of letter grades from A to F.

STUDENT LEARNING OUTCOMES [SLOS] My goal is to inspire students to critically identify with the pioneering ideas and personalities in their major field of study. My more modest goal is to get students to become somewhat conversant in the history of their chosen field of study. My modest goal can only be measured by how well students respond to exam questions and to class discussions, the only index for which is the record of course grades. At a more general level, this course addresses one of the Department’s general SLOs, “how to think anthropologically”. Accordingly, I have designated Anthropology 490 as a capstone course for majors in anthropology for the singular purpose of evaluating learning outcomes for baccalaureate students in our department. Hence, participants in 490 are asked to write brief essays toward the end of the semester on the kinds of learning outcomes that the departmental faculty have designated desirable for our baccalaureate Anthropology 490 History of Anthropology, F. Blake, F’16 p. 4 students. These are NOT graded for the purpose of a course grade and are voluntary. Their purpose is to help faculty evaluate the effectiveness of our undergraduate program.

TEACHING ASSISTANCE & MENTORS None have been assigned to this course this semester. But the department has an active and effective mentoring program that all our undergraduate majors ought to take advantage of.

READINGS The textbook that accompanies the lectures and that is recommended reading is A History of Anthropological Theory, third edition, by Paul Erickson and Liam Murphy. However, the lectures do Not refer to, much less reiterate this text. In addition, and more important to your learning are a number of articles on Laulima Resources under Anthropology 490. These articles are listed in the Course Calendar and marked “Read.” They are also thus listed together with many other related articles at the end of this syllabus under “Course Bibliography.” The titles marked “Read” are highly recommended since they bear a more direct relationship to the topic of that day. However, whether cited in class or not, they contain testable content—so you should read them. Unmarked titles are for students who want more depth and originality and engagement in their study of anthropology. They are arranged by lecture date and topic so merely perusing the titles gives you a lot of insight into the topic of discussion for that day. Of course no one is expected to read all the unmarked articles, although some have made the attempt. Occasionally, depending on circumstances, your instructor may single out one of the unmarked articles for special discussion, in which case students are advised to read it. Exam questions are NOT drawn from the unmarked articles unless their contents are discussed in class. In any case, you will get more out of the course if you read the book and the recommended Laulima articles before they are cited in class.

LAULIMA This is a University on-line service that facilitates communication among course participants and access to course materials. I will use it to communicate with the class on occasion. Also I am loading articles, many original writings, authored by the people whose ideas we are studying. Some of these are recommended reading to get a passing grade. The others are for those who plan to go on in the field of anthropology, graduate students preparing for the Ethnology 601 Seminar and anyone who desires a taste of the great works that provide the genealogical foundation for our craft.

LECTURES Depending on enrollments and class attendance, lectures are more or less formal and most will probably be accompanied with PowerPoint slides. The PowerPoint slides are basically my lecture notes embellished with pictures of persons and places I am discussing. The lectures are designed to stand on their own augmented by the readings. The lectures include a broader discussion of historical contexts and comparisons and contrasts with other theorists and researchers within the historical purview of that day’s assigned readings. Students are encouraged to ask informed questions or make informed comments, but on a timely basis. Although class sessions are built around lectures which are built around the readings, participants will benefit by bringing questions based on the readings to class for further discussion. Students are expected to ask questions about the assigned readings when or if they Anthropology 490 History of Anthropology, F. Blake, F’16 p. 5 are not clear on certain points. My pedagogy recognizes the potential effectiveness of so-called “group learning”, but I believe this should take place outside of class sessions in the form of what I call “study collectives,” for which see below.

LECTURES DO NOT FOLLOW THE EXACT CHRONOLOGY OF THE TEXTBOOK I do not teach the textbook! You cannot read the textbook in lieu of the lectures. I organize the history of anthropological theory somewhat differently from the way Erickson and Murphy do in their textbook. My organization follows the schedule of topics [listed below]. I do this in order to disclose certain historical and intellectual connections that get lost in other ways of writing the history. I have indicated the page numbers in the textbook that pertain to particular lecture sessions. You can read the book piecemeal if you want, but I think the best way to handle the different scenarios of lecture and text is to read the textbook straight through, cover to cover, while re-reading the particular sections of the text that pertain to particular lecture sessions.

LISTENING, READING, DISCUSSING, AND UNDERSTANDING The ideas presented in lectures and readings have their own social, cultural, and historical contexts. To grasp the ideas we need to comprehend the historical contexts in which they developed. Although these contexts are almost all of European derivation, there is a tremendous historical, cultural, and intellectual gulf between them [19th & 20th century European authors] and us [sitting here in a U.H. classroom in the 21st century.]. The challenge is anthropological, that is, to try to get ourselves into the minds of exotic others, in this case the intellectual forebears of our calling—Malinowski’s own cultural sensibility may be as exotic to us now as are the people about whom he wrote in the 1920s. I have always found that cultural differences that divide “a people” over time are far more ‘exoticizing’ than cultural differences that divide two peoples, spatially separated but of the same historical age. In other words, really profound cultural differences are more temporal than they are spatial. Although class sessions are built around lectures which are built around the readings, participants will benefit by bringing questions based on the readings to class for further discussion.

LISTENING AND MEMORIZING Some students have complained that this course requires too much listening and memorizing. This is a very modern American attitude which seeks to downplay the traditional notion that learning should entail listening and memorizing skills while emphasizing the need for giving voice to personal opinion and calling it “critical.” My view is that the skills of listening- memorizing and voicing criticism are not mutually exclusive, but are interdependent. In the first place, listening and memorizing are the first skills of the ethnographer. They are skills that lie at the heart of ethnographic methodology and not to be scoffed at! You’ll never do ethnography if you can’t listen and memorize! Secondly, in order to have a critical voice, you have to be informed and timely. How “personal” it is, is a different matter.

CLASSROOM ETIQUETTE Traditional classroom etiquette is required of all participants; so-called “political correctness,” where it is not a matter of traditional, basic decency and respect for other persons, is not. I try to promote “free thought” unconstrained by the politics of the moment. One is always free to disagree so long as he or she is willing and prepared to context the disagreement: Timely and Anthropology 490 History of Anthropology, F. Blake, F’16 p. 6 informed and reflective expressions of points of view (political and cultural ‘biases’) are welcome. But it has to be timely; so, more welcomed are written out points of view or expressed before or after class sessions. Disruptions of class sessions caused by late arrivals or early departures or ringing of cell phones or taking a recess in the middle of a session if unexcused are considered bad manners and are noted and counted against the final grade.

EXAMS, GRADES, & STANDARDS The Midterm is worth 45 points and the Second or Last exam is worth 45 points and participation in ethics discussions is worth 10 points out of a total of 100 points for the course. Letter grades are assigned according to the usual ten point scale. Exams are basically non- cumulative and concentrative. The First or Midterm exam concentrates on the first half of the course materials; the Second exam concentrates on the second half of the course materials. Ordinary exam questions include multiple-choice, matching, fill-in-the-blank, and a short essay.

MAKE-UPS & INCOMPLETES: TRAVELERS AND ATHLETES PLEASE TAKE NOTE! There are no provisions for taking exams earlier than scheduled. If you miss the First Exam because of illness or athletic contest, you can make it up at the convenience of the instructor or teaching assistant during the week you return to class sessions. In this case the student must initiate the process & follow through in setting a time for the makeup. Neither instructor nor TA is responsible for contacting students who need to makeup a missed exam. The makeup exam may be entirely different from the regularly scheduled exam. There are no provisions for missing the Last-day exam. There are no course-work Incompletes. Travelers and athletes please take note.

EXTRA CREDITS Extra credits can be earned in this course by exceeding my expectations on the exams and by participating in class discussions and exercises (see next item). Each exam has built into it the possibility of earning more points than a perfect score. My philosophy is that a student who wants to do “extra work” should expend the extra effort in doing the work in which we are already engaged.

QUIZZIE-WIZZIES (OPTIONAL) Quizzie-wizzies will be given on occasion to test student comprehension of the previous lectures. The scores on these exercises do NOT count against the final grade—these exercises are not required. These exercises are mainly designed to give me, the instructor and you, the student, a measure of how well our efforts are paying off. You do receive a score based on subtracting the number wrong from the number correct (e.g., out of 5 questions, you get 3 correct, 2 wrong, your score is 1 point, which is added to your total accumulation of points. If you get no points or less than none, you are marked down as “present.” Some of the questions on these ‘quizzie-wizzies’ are taken from the main quizzes, so these little exercises are useful in alerting you to what is on the main exam. Also, I keep a record of those present at the quizzie-wizzies and this is one way that I keep track of individual attendances (which is not required but may have a positive influence on your final grade, especially where it is borderline). Also, these exercises will tend to take place during the first 5 or 10 minutes of the session, so those who come on time will get the benefit of being prompt. Anthropology 490 History of Anthropology, F. Blake, F’16 p. 7

LECTURE NOTES & POWERPOINT SLIDES The classroom lecture notes and occasional PowerPoint presentations in class serve as your study guides for each exam. The classroom lecture notes and occasional PowerPoint presentations will also be placed on Laulima. If you prepare and participate in class sessions faithfully, sincerely do the assigned readings with a desire to comprehend them, keep a glossary of important terms and names, you should have no trouble answering all the questions on the exams.

GRADUATE STUDENTS Graduate students are encouraged to take this course as an introduction to the 601 Ethnology Core Course. Graduate students are exempted from the exams but must attend class sessions, show verbal evidence of comprehending the assigned readings and engage the ethical discussions. In addition, graduate students are expected to produce a 10 page double-spaced paper, formatted and referenced according to American anthropology journal standards. You may choose a topic from the list at the end of this syllabus.

SPECIAL NEEDS STUDENTS If you need reasonable accommodations because of the impact of a disability, please contact the KOKUA Program at 956-7511 or 956-7612 in room 013 of the QLCSS. I will be happy to work with you and the KOKUA Program to meet your access needs related to your documented disability.

STUDY COLLECTIVES I believe that students should discuss among themselves the issues raised in the lectures and readings, but I believe that using class time for this is a waste of resource. Occasionally students form informal study groups outside the classroom because they are genuinely interested in mastering the course materials. These may include graduate and undergraduate students. I strongly encourage and support such initiatives, and although one benefit of such groups may be to discuss issues outside the purview of the instructor, I am always happy to participate when invited.

INSTRUCTOR’S POINT OF VIEW For me, anthropology, specifically ethnology, shares its parentage with sociology and grand- parentage with philosophy and history [on a broader horizon, our relatives include psychology and the biological sciences]. But keeping our horizon limited to the nexus of close relatives, it’s all one extended family of wayfarers and discoverers ‘forever drifting on the Sea of Hermes,’ ever seeking a way forward. Anthropology cannot make it alone--it makes no sense without its philosophical and historical cohorts. Each completes the other two. Anthropology with its insistence that ordinary, real, tangible people be the principal concern of our discoveries; philosophy with its insistence that our discoveries attain higher, more general levels of insight and relevance; and history (another word for ethnography) with its insistence on the details that make each happening different. The goal is a philosophically based historically informed unity-in-diversity social anthropology. Another point of view is the importance of the master works in any field of endeavor. Not only do we get the ‘big picture’ from the masters, something many students sorely lack or outright reject these days, but we encounter perennially penetrating ideas, not to mention a good read. I hold that it is wonderful Anthropology 490 History of Anthropology, F. Blake, F’16 p. 8 to go beyond the masterworks in the critical analyses of culture historical happenings; but I also hold that ‘going beyond’ is as hopeless as Sisyphus belaboring his stone if we don’t have knowledge of the masterworks.

INSTRUCTOR’S PERSPECTIVE ON One of the mainstays of anthropological thinking is cultural relativism. I divide this concept into three ways of thinking. First is old fashioned methodological relativism in which the ethnologist suspends his or her sense of reality and truth for the length of time it takes to gain an understanding and appreciation of another people’s sense of reality and truth. This methodology lies at the heart of the ethnological enterprise. Second is epistemic relativism which holds that there is no essential truth; every truth, every meaning; every reality is simply a way of knowing things based on the way we talk or write about them. This level of relativism is discursive or literary and is attributable to postmodern or post-structural thought which became fashionable among American academics in the 1980s and ‘90s and left an indelible mark on anthropology. Third is moral relativism which holds that since there is no universal or essential truth, there is no way and no point in judging the moral worth of different ways of living. This level of relativism suspends its holders in a moral limbo, and it has become a political football in the so-called “culture wars” of current American society.

My perspective in these matters holds to methodological relativism as a professional given. I find important insights in epistemological relativism but on the whole, I reject it on the grounds that there are “essential” truths, even if we cannot fathom exactly what they are. Some truths are given by an act of faith freely undertaken. Some are disclosed by the radical empiricism of phenomenological intuition; other truths are disclosed by dialectical thinking – these are various ways of getting at essential truths – each has its and its layers in a cosmic evanescent. The dominant methodology today is of course positive science which discovers “universal truths” precisely because its methods are rigorously public and its questions are severely self-limiting – the spirit of a positive science is not to ask if something is true in any absolute sense, but to ask with what probability we can say it is likely to be so. My main problem with epistemic relativism is the extent to which its sense of the human comedy has been taken over by the grim, but trendy notion that truth is nothing but the power of a particular signifier to dominate a field of competing signifiers. I argue further that this “essentializing” of a logos named power is the banal ho-hum of late modern political economy. It lends itself to what Hanna Arendt called “the banality of evil.” Finally, I reject moral relativism altogether because if we found people actually practicing it, we would have to conclude that "the invasion of the body-snatchers" had come true, and it would change everything we know about being human; it would invalidate the profession of anthropology. As for truths that go beyond the limits of science, I agree with the late Roy Rappaport that we need to revive a sense of the sacred sphere in communities of faith and free-thinking.

CALENDAR OF LECTURE TOPICS--THESE DATES ARE ONLY APPROXIMATIONS. [SUBJECT TO SLOWDOWNS, MODIFICATIONS, ETC.]

Below is a list of principal names in the approximate order that they will be encountered in the lectures and discussions. Obviously other names and titles will be included in lectures, but the ones listed below are the principal ones, or perhaps we should say the ones you really need to Anthropology 490 History of Anthropology, F. Blake, F’16 p. 9 know something about. Some of these names, titles, and dates are more important than others—students can gauge the relative importance of items by the attention devoted to them in classroom lectures and discussions. One way to study these names and their thoughts would be to do a comparative timeline for each biography also pinpointing their major published works…and even reading into them.

Schedule of Classes

Tuesday January 10 GREETINGS & PRE-MODERN ADVENT OF ANTHROPOLOGY

Thursday January12 DARWIN & SPENCER Read: Erickson & Murphy, 17--43; 43--76.

Tuesday January 17 MORGAN & POWELL Read: Morgan "Ethnical Periods" from Ancient Society, 1877.

NEW ENGLAND, IVY LEAGUE, AND ORIGINS OF AMERICAN ANTHROPOLOGY

Thursday January 19 TYLOR & FRAZER Read: Erickson & Murphy, 48—56. Read: Tylor, “The Science of Culture” from , Volume I, 1871. Read: Daniel Pals, “Animism and Magic: E. B. Tylor and J. G. Frazer,” 1995.

GERMAN HISTORICISM & CULTURE PATTERNS

Tuesday January 24 MARX & ENGELS Read: Erickson & Murphy, 43-48. Read: Robert Heilbroner, “The Inexorable World of Karl Marx” from The Worldly Philosophers.

Thursday January 26 Ethics Discussion #1: Should scientific based medicine be privileged over traditional medicines and magic in encounters with deadly diseases? See Laulima Resources for the concrete case study.

Tuesday January 31 Max Weber & Georg Simmel Read: Erickson & Murphy, 48-56 Read: Weber, “The Rational State” & “The Evolution of the Capitalist Spirit,” from General Economic History.

THE GOLDEN AGE OF AMERICAN ANTHROPOLOGY

Thursday February 02 BOAS & HUNT Read: Erickson & Murphy, 93--111; 138--141. Read: Boas, Franz. 1896. “The Limitations of the Comparative Method of Anthropology.”

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Tuesday February 07 BOAS’ ARMY OF STUDENTS Read: Sally Cole, “Mrs. Landes Meet Mrs. Benedict: Culture Pattern and Individual Agency in the 1930s,” 2002.

Thursday February 09 Ethics Discussion # 2: Popular anthropology teaches that every culture be judged by its own standards of value and not by the values of other cultures (Given: there are no universal cultural standards, or are there)? See Laulima Resources for concrete case study.

FRENCH RATIONALISM & CONCEPTS OF STRUCTURE & FUNCTION

Tuesday February 14 Emil DURKHEIM & MARCEL MAUSS Thursday February 16 Read: Erickson & Murphy, 78—81, 111—113. Read: Pals, “Society as sacred-Emile Durkheim.” Read: Marcel Mauss, "Gifts and the Obligation to Return Gifts," from The Gift, 1925.

THE GOLDEN AGE OF BRITISH ANTHROPOLOGY

Tuesday February 21 Bronislaw MALINOWSKI Read: Erickson & Murphy, 123--134. Read: “The Subject, Method and Scope of This Inquiry,” 1922

Thursday February 23 RADCLIFFE-BROWN & HIS STUDENTS Read: Erickson & Murphy, 124--130

Tuesday February 28 REVIEW FOR FIRST EXAM [APPROXIMATE DATE]

Thursday March 02 FIRST EXAM / MIDTERM [APPROXIMATE DATE]

Tuesday March 07 Structuralism -- Claude Levi-Strauss Read: Erickson & Murphy, 84--89; 111; 113--116; 118--122.

Thursday March 09 Ethics Discussion #3: An anthropologist collects native cultural materials, analyzes them as in a structural analysis, and re-present them as native ways of thinking, which is to say the human way of thinking? Could the ethics of this study be challenged? Listen to the lecture on Structuralism for a concrete case in point

MOVING TOWARD THE STUDY OF CHANGE, MODERNITY, AND THE ANTHROPOLOGY OF COMPLEX SOCIETIES Anthropology 490 History of Anthropology, F. Blake, F’16 p. 11

Tuesday March 14 NEO-EVOLUTIONISM, CULTURAL MATERIALISM & Thursday March 16 MODERNIZATION THEORY Read: Erickson & Murphy, 141--156 Read: Rappaport, “Ritual Regulation of Environmental Relations among a New Guinea People,” 1984.

Tuesday March 21 ANTHROPOLOGISTS ADDRESS GREAT ISSUES Read: Erickson & Murphy, 173--180 Read: Bourgois, “From Jíbaro to Crack Dealer: Confronting the Restructuring of Capitalism in El Barrio,” 1995.

Thursday March 23 CULTURE OF POVERTY -- Oscar LEWIS SPURS A NATIONAL DEBATE Read: Bourgois, “The Culture of Poverty,” from International Encyclopedia of the Social & Behavioral Sciences

Tuesday March 28—Thursday 30 Spring Recess

Tuesday April 04 Ethics Discussion #4: Anthropologists study communities in which poverty and violence are the focus of the descriptive analysis. These ethnographic studies are published for a generally educated public which is often shocked by the depictions of violence and poverty. Are any ethical issues raised by these studies? Or should anthropologists avoid all such projects and not study poverty and violence? See Laulima Resources for case studies.

Thursday April 06 APPLIED ANTHROPOLOGIES Read: John Bennett, “Applied and Action Anthropology: Ideological and Conceptual Aspects,” 1996. Read: Billie Jean Isbell, “Lessons from Vicos,” 2009. Read: Price, David H., “Subtle Means and Enticing Carrots: The Impact of Funding on American Cold War Anthropology, 2003. Watch: King, Human Terrain System, Department web page—News—Colloquium series—2011 Fall— September 29: Christopher King [go to: http://www.anthropology.hawaii.edu/ News & Events— Colloquium Series. Pull down to: Archived Colloquium Series Schedules by Semester—2011- Fall]

Tuesday April 11 Ethics Discussion #5: Some anthropologists from UHM sold their knowledge to strategic services and to counter-insurgency and other military agencies, they said, to soften the military/combat impact on “collaterals” (non-combatant civilians) as in the recent Human Terrain System. What are the ethical issues in this practice? Watch: King, Human Terrain System for a case study.

Thursday April 13 MILITANT ANTHROPOLOGY Read: Scheper-Hughes, “The Primacy of the Ethical: Propositions for a Militant Anthropology,” 1995. Read: Don D’Andrade, “Moral Models in Anthropology,” 1995.

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Ethics Discussion #6: What are the ethics of making the whole of the anthropological inquiry and methodology a pursuit of the ethical?

SOME CURRENT THEORETICS IN ANTHROPOLOGY

Tuesday April 18 PRACTICE THEORY & CULTURAL PRODUCTION THEORY Read: “Structures, Habitus, and Practices,” from The Logic of Practice, 1990.

Thursday April 20 LITERARY ANTHROPOLOGY--CLIFFORD GEERTZ & HIS STUDENTS Read: Erickson & Murphy, 157—159; 162—166. Read: Geertz, "Thick Description: Toward an Interpretive Theory of Culture," 1973.

Tuesday April 25 THE POSTMODERN TURN-DECONSTRUCTION & MICHEL FOUCAULT Read: Erickson & Murphy, 180--215.

Thursday April 27 Finish Up & Begin Review

Tuesday May 02 Last Day: Review for Second Exam Ethics Discussion #7 [Optional for added points]: Can the American Anthropological Code of Ethics or any of its particular principles be challenged on ethical grounds?

Thursday May 11 9:45 AM Second Or Last Exam

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SELECTED COURSE BIBLIOGRAPHY

GREETINGS, OVERVIEW & ADVENT OF ANTHROPOLOGY Herodotus of Halicarnassus. 440 B.C.E. [2010]. Book One. The Histories. 1920 translation by A. D. Godley. Pax Librorum.

Vico, Giambattista. 1999 [1725] New Science: Principles of the New Science Concerning the Common Nature of Nations; tr. David Marsh; intro. Anthony Grafton. London; New York: Penguin.

Gaier, U. et al., eds. 1985. Johann Gottfried Herder Werke. Frankfurt am Main.

DARWIN & SPENCER Read: Erickson & Murphy, 17--43; 43--76.

Darwin, Charles. 1859. Chapter XIV: “Recapitulation & Conclusion.” On Origin of Species. [the whole book is accessible at: http://www.talkorigins.org/faqs/origin.html]

Spencer, Herbert. 1864. Principles of Biology. [coins “survival of the fittest”].

Spencer, Herbert. 1896. The Principles of Sociology. Vol. II: pp. 233-243. [value free analysis, cultural relativism, positive science, evolutionist, biological & social progress]

Spencer, Herbert. 1967 [1877]. “The Evolution of Society.” In The Principles of Sociology, ed. Robert L. Carneiro. University of Chicago Press.

Spencer, Herbert. 1970 [1902]. “Patriotism.” Facts and Comments. Freeport, N.Y., Books for Libraries Press.

[compare Spencer with Appadurai, Arjun. 1993. “Patriotism and Its Futures.” Public Culture 5(3):411-429.]

Freeman, Derek. 1974. “The Evolutionary Theories of Charles Darwin and Herbert Spencer.” Current Anthropology 15:211-238.

Blake, C. F. nd. “Charles Darwin’s References to Herbert Spencer in The Origin of Species.”

MORGAN & POWELL Read: Morgan, Louis Henry. 1877. "Ethnical Periods." Ancient Society, or, Researches in the Lines of Human Progress from Savagery, through Barbarism to . New York: H. Holt and company.

Morgan, Lewis Henry. 1954 [1851]. League of the Ho-de-no sau-nee, or Iroquois. New Haven, Reprinted by Human Relations Area Files. 2 Vols.

Anthropology 490 History of Anthropology, F. Blake, F’16 p. 14

Morgan, Lewis Henry. 1870. Systems of Consanguinity and Affinity of the Human Family. [Washington, Smithsonian institution.

McLennan, John Ferguson. 1970 [1865]. Primitive Marriage: An Inquiry into the Origin of the Form of Capture in Marriage Ceremonies. University of Chicago Press.

Fortes, Meyer. 1970. Kinship and the Social Order: The Legacy of Lewis Henry Morgan. Chicago, Aldine Pub. Co.

Murdock, George Peter. 1949. Social Structure. New York: The Macmillan Company.

TYLOR & FRAZER Read: Erickson & Murphy, 48—56.

Read: Tylor, Edward Burnett. 1871. “The Science of Culture.” Primitive Culture, Volume I.

Read: Pals, Daniel L. 1996. “Animism and Magic: E. B. Tylor and J. G. Frazer.” Seven Theories of Religion. Oxford University Press.

Frazer, James G. 1920. Chapter One: “The King of the Wood.” The Golden Bough: A Study in Magic and Religion. London, Macmillan and Co. [third edition].

MARX & ENGELS Thursday January 29 Read: Erickson & Murphy, 43-48.

Read: Heilbroner, Robert. 1953. “The Inexorable World of Karl Marx.” The Worldly Philosophers.

Marx, Karl & Friedrich Engels. 1845. “Feuerbach-Opposition of the Materialist and Idealist Outlook” from The German Ideology.

Marx, Karl. 1990 [1867]. “The Fetishism of the Commodity and Its Secret,” Capital, Volume I. [for most anthropologists, this is considered Marx’s most cited writing.]

Marx, Karl. 1990 [1867]. “The Working Day,” Ch. 10, Capital.

Engels, Friedrich. 1972 [1884]. The Origin of the Family, Private Property, and the State. New York: Pathfinder Press.

Mandel, Ernest. 1990 [1867]. “Introduction” Capital,” [esp. sections 5-11]

FOR THE MORE ADVANCED STUDENTS Wilson, Edmund. 1953 [1940]. “The Myth of The Dialectic.” In To The Finland Station, Anchor Books. Anthropology 490 History of Anthropology, F. Blake, F’16 p. 15

Wilson, Edmund. 1953 [1940]. “Karl Marx-Poet of Commodities and Dictator of The Proletariat.” To The Finland Station. Anchor Books.

WEBER & SIMMEL Read: Erickson & Murphy, 48-56

Read: Weber, Max. 1950 [1927]. “The Rational State & The Evolution of the Capitalist Spirit.” General Economic History. The Free Press.

Weber, Max. 1930 [1904]. The Protestant Ethic and The Spirit of Capitalism.

Weber, Max. 1951 [1915]. The Religion of China: Confucianism and Taoism.

Weber, Max. 1958 [1916]. The Religion of India: The Sociology of Hinduism and Buddhism.

Weber, Max. 1967 [1917-1919]. Ancient Judaism. eds Hans H. Gerth & Don Martindale, Free Press.

Max Weber, Economy and Society: An Outline of Interpretive Sociology, Guenther Roth and Claus Wittich, eds. (Berkeley: University of California Press, 1978), vol. I, ch. 2., sec. 12, pp. 100–03.

Weber, Max. 1978. “The Great Religions of the World.” Economy & Society. eds Guenther Roth & Claus Wittich. Berkeley: UC Press.

Simmel, Georg. 1950. “Part One: Fundamental Problems of Sociology (Individual & Society). The Sociology of Georg Simmel. Introd., ed. & tr., Kurt H. Wolff. Free Press. [especially III: “Sociability,” pp. 40—56.] & IV: “Individual and Society in the Eighteenth and Nineteenth Century Views of Life,” pp. 58—86.

BOAS & HUNT Read: Erickson & Murphy, 93--111; 138--141.

Read: Boas, Franz. 1896. “The Limitations of the Comparative Method of Anthropology.” Science, New Series, Vol. 4, No. 103: 901-908.

Darnell, Regina. 1998. Chapter 14: “Articulating the Boasian Paradigm.” And Along Came Boas: Continuity and Revolution in Americanist Anthropology. Amsterdam: John Benjamins Publishing Company.

Boas, Franz & George Hunt. 1897. “Preface” & “Chapter 3.” The Social Organization and the Secret Societies of the Kwakiutl Indians.

Boas, Franz. 1902. “The Bureau of American Ethnology.” Science, New Series, Vol. 16, No. 412: 828-831. Anthropology 490 History of Anthropology, F. Blake, F’16 p. 16

Boas, Franz. 1911. The Mind of Primitive Man. N.Y.: The Macmillan Co.

Boas, Franz. 1920. “The Methods of Ethnology.” American Anthropologist, New Series, Vol. 22, No. 4: 311-321.

Boas, Franz. 1948. Race, Language, and Culture. New York: The Macmillan Company.

Woodbury, Richard B. & Nathalie F. S. Woodbury. 1999. “The Rise and Fall of the Bureau of American Ethnology.” Journal of the Southwest, Vol. 41, No. 3: 283-296.

Vidich, Arthur J. 1965. “Paul Radin and Contemporary Anthropology.”

Pierpont, Claudia Roth. 2004. “The Measure of America: How a Rebel Anthropologist Waged War on Racism.”

Harrison, Faye V. 1998. “Introduction: Expanding the discourse on race.” American Anthropologist, Contemporary Issues Forum on Race and Racism, 100 (3):609-631.

Blake, C. F. n.d. “A Boasian’s Thoughts on Race—One learner’s Living Odyssey.”

BOAS’ ARMY OF STUDENTS Read: Cole, Sally. 2002. “Mrs. Landes Meet Mrs. Benedict: Culture Pattern and Individual Agency in the 1930s.”

Bennett, John W. 1944. “The Development of Ethnological Theory as Illustrated by Studies of the Plains Sun Dance.” American Anthropologist, New Series, Vol. 46, No. 2, Part 1:162-181.

Stocking, George W., Jr. 1966. “Franz Boas and the Culture Concept in Historical Perspective.” American Anthropologist, 68:867-882,

Goldenweiser, Alexander. 1925. “Diffusionism and the American School of Historical Ethnology.” American Journal of Sociology, Vol. 31, No. 1: 19-38.

Wissler, Clark. 1914. “The Influence of the Horse in the Development of Plains Culture.” American Anthropologist, New Series, Vol. 16, No. 1: 1-25.

Kroeber, Alfred. 1917. “The Superorganic.” American Anthropologist, New Series, Vol. 19, No. 2:163-213.

Sapir, Edward. 1917. “Do We Need a “Superorganic”? American Anthropologist, New Series, Vol. 19, No. 3: 441-447.

Anthropology 490 History of Anthropology, F. Blake, F’16 p. 17

Sapir, Edward. 1924. “Culture, Genuine and Spurious.” American Journal of Sociology 29 (4): 401-429.

Sapir, Edward. 1927. "The Unconscious Patterning of Behavior in Society," in The Unconscious: A Symposium, ed. E. S. Drummer. New York: Knopf.

Mead, Margaret. 1928. “Introduction.” Coming of Age in Samoa. New York: William Morrow & Co.

[Freeman, Derek. 1983. Margaret Mead and Samoa: The Making and Unmaking of an Anthropological Myth. Harvard University Press.]

[Rappaport, Roy A. 1986. “Desecrating The Holy Woman: Derek Freeman's Attack on Margaret Mead.”]

[Orans, Martin. 1996. Not Even Wrong: Margaret Mead, Derek Freeman, and the Samoans. Novato, Calif.: Chandler & Sharp Publishers.]

Mead, Margaret. 1953. The Study of Culture at a Distance, Chicago: University of Chicago Press.

Mead, Margaret. 1967. And Keep Your Powder Dry: An Anthropologist Looks at the American Character, London: Whiting & Wheaton.

Mead, Margaret. 1965 [1935]. Sex and temperament in three primitive societies. New York, Dell Pub.

Benedict, Ruth. 1934. “The Integration of Culture.” Patterns of Culture. New York: Houghton Mifflin

Benedict, Ruth. 1954 [1946]. The Crysanthemum and the Sword: Patterns of Japanese Culture." Rutland, VT and Tokyo, Japan: Charles E. Tuttle Co.

Benedict, Ruth. 1959. “Anthropology and The Abnormal.” Readings in Anthropology, Vol. II. Morton H. Fried, ed. New York: Thomas Y. Crowell Company. Pp. 497-514.

Radin, Paul. 1926. Crashing Thunder: The Autobiography of an American Indian. NY: D. Appleton.

[compare to Crapanzano, Vincent. 1980. Tuhami, Portrait of a Moroccan. University of Chicago Press.]

Radin, Paul. 1955. “The Literature of Primitive People.” Diogenes. No. I2: 1-18.

Radin, Paul. 1933. The Method & Theory of Ethnology, N.Y.: McGraw Hill.

Radin, Paul. 1910. “Statement by Oliver Lamere on the Winnebago Trickster.” Manuscript 3609, National Anthropological Archives, Smithsonian Institution, Suitland, Anthropology 490 History of Anthropology, F. Blake, F’16 p. 18

Maryland. Revised version published in Radin, "Winnebago Hero Cycles; A Study in Aboriginal Literature," Indiana University Pubs. in Anthropology and Linguistics, Mem. 1, 1948, pages 19-20.

Radin, Paul. 1956. The Trickster: A Study in American Indian Mythology. N.Y. Philosophical Library.

Whorf, Benjamin Lee. 1941. “The Relation of Habitual Thought & Behavior to Language,” Language, Culture, and Personality: Essays in Memory of Edward Sapir, ed. Leslie Spier (Menasha, Wis,: Sapir Memorial Publication, pp. 75-93). The article was written in the summer of 1939.

Hoijer, Harry. 1954. “The Sapir-Whorf Hypothesis.” Language in Culture. Reprinted in Readings in Anthropology, ed. Morton H. Fried. New York: Thomas Y. Crowell Co., vol. 1, pp. 219-31.

Hallowell, Irving. 1954. “The Self and Its Behavioral Environment” [Chapter 4] Culture and Experience. University of Pennsylvania Press.

Frake, Charles O. 1964. “A Structural Description of Subanun ‘Religious Behavior’." Explorations in Cultural Anthropology, ed. W. H. Goodenough. McGraw-Hill, Inc.

Frake, Charles O. 1969. "The Ethnographic Study of Cognitive Systems." Cognitive Anthropology, edited by Stephen Tyler (28-41). New York: Holt, Rinehart and Winston.

Frake, Charles O. 1980. Language and Cultural Description: Essays by Charles O. Frake. Reviewed by J. E. Buse. 1982. Bulletin of the School of Oriental and African Studies, Vol. 45, No. 3:631-632.

Buse, J. E. 1982. Review: “Language and Cultural Description: Essays by Charles O. Frake by Charles O. Frake.” Bulletin of the School of Oriental and African Studies. Vol. 45, No. 3: 631-632.

Burling, Robins. 1969. Cognition and Componential Analysis: God's Truth or Hocus-Pocus. Cognitive Anthropology, Stephen Tyler, ed. New York: Holt, Rinehart, and Winston, Inc. Pp. 419-427.

DURKHEIM & MAUSS & STRUCTURAL FUNCTIONALISM Read: Erickson & Murphy, 78—81, 111—113.

Read: Pals, Daniel L. 1996. “Society as Sacred--Emile Durkheim.” Seven Theories of Religion. Oxford University Press.

Read: Marcel Mauss, "Gifts and the Obligation to Return Gifts," The Gift, 1925.

Anthropology 490 History of Anthropology, F. Blake, F’16 p. 19

Mauss, Marcel. 1954 [1925]. The Gift: Forms and Functions of Exchange in Archaic Societies. tr. Ian Cunnison ; introd. E.E. Evans-Pritchard. London: Cohen & West.

Durkheim, Émile. 1995 [1912]. The Elementary Forms of Religious Life. tr. & intro. by Karen E. Fields. New York: Free Press.

Durkheim, Émile. 1975 [1899] Concerning The Definition of Religious Phenomena. In Durkheim on Religion. ed. W.S.F. Pickering, London: Routledge.

Durkheim, Émile. 1951 [1897]. Suicide: A Study in Sociology. Tr. John A. Spaulding & George Simpson. Glencoe, Ill., Free Press.

Durkheim, Émile. 1964 [1895]. The Rules of Sociological Method. Tr. Sarah A. Solovay & John H. Mueller; ed. George E. G. Catlin. New York: Free Press.

MALINOWSKI Read: Erickson & Murphy, 123--134.

Read: Malinowski, Bronislaw. 1961 [1922]. “The Subject, Method and Scope of This Inquiry.” Argonauts of the Western Pacific. New York: Dutton.

Malinowski, Bronislaw. 1965 [1935]. Coral Gardens and Their Magic, Volumes 1 & 2. Bloomington: Indiana University Press

Malinowski, Bronislaw. 1931. Culture. Encyclopaedia of the Social Sciences, IV. Macmillan. 621-646. [excerpted as “The role of magic and religion” in Lessa & Vogt 1972, 86- 99]

Malinowski, Bronislaw. 1954 [1948] Magic, Science and Religion and Other Essays. Introd. Robert Redfield. Garden City, N.Y.: Doubleday. [essay on “Baloma” is classic]

Malinowski, Bronislaw. 1989. A Diary in the Strict Sense of the Term. Preface Valetta Malinowski; Intro. Raymond Firth; tr. Norbert Guterman. Sanford University Press.

Kenyatta, Jomo. 1938 [1956]. Facing Mount Kenya: The Tibal Life of the Gikuyu. [introduction by B. Malinowski.] London: Secker and Warburg.

Leach, Edmund Ronald. 1970 [1954]. Political Systems of Highland Burma: A Study of Kachin Social Structure. London: Athlone Press.

RADCLIFFE-BROWN & HIS STUDENTS Read: Erickson & Murphy, 124--130.

Radcliffe-Brown, A. R. (Alfred Reginald). 1939. “Taboo.” The Frazer Lecture. Cambridge: University Press. [reprinted in William Armand Lessa, & Evon Z. Vogt, eds. 1972. Anthropology 490 History of Anthropology, F. Blake, F’16 p. 20

Reader in Comparative Religion: An Anthropological Approach. New York: Harper & Row, pp. 99-111.

Radcliffe-Brown, A. R. 1952. “The Mother’s Brother in South Africa.” reprinted in Structure and Function in….

Radcliffe-Brown, A. R. 1952. Structure and Function in Primitive Society: Essays and Addresses. London, Cohen & West.

Evans-Pritchard, E. E. (Edward Evan). 1937. “The Notion of Witchcraft Explains Unfortunate Events.”

Evans-Pritchard, E. E. 1937. Witchcraft, Oracles and Magic among the Azande. Oxford, The Clarendon Press.

Evans-Pritchard, E. E. 1940. The Nuer: A Description of the Modes of Livelihood and Political Institutions of a Nilotic People.

Pals, Daniel L. 1996. “Society's Construct of the Heart--E.E-Pritchard.” Seven Theories of Religion. Oxford University Press.

Gluckman, Max. 1956. Custom and Conflict in Africa. Oxford: Blackwell.

Gluckman, Max. 1965. Politics, Law and Ritual in Tribal Society. Chicago: Aldine.

Gluckman, Max. 1963. “Rituals of Rebellion in Southeast Africa.” Order and Rebellion in Tribal Africa. [Chapter 3] London: Cohen and West. [originally The Frazer Lecture, 1952].

Turner, Victor. 1967 The Forest of Symbols: Aspects of Ndembu Ritual. Ithaca, New York; London: Cornell University press.

Turner, Victor. 1969. The Ritual Process: Structure and Anti-Structure. Chicago: Aldine.

Turner, Victor. 1974. “Passages, Margins, and Poverty: Religious Symbols of Communitas.” Dramas, Fields, and Metaphors: Symbolic Action in Human Society. Ithaca: Cornell University press.

Douglas, Mary. 1966. Purity and Danger: An Analysis of Concepts of Pollution & Taboo.

Fardon, Richard. 1987. “The Faithful Disciple: On Mary Douglas and Durkheim.”

Fortes, Meyer. 1970. Time and Social Structure and Other Essays. University of London, Athlone Press. Barth, Fredrik. 1967. “Introduction.” Ethnic Groups and Boundaries: The Social Organization of Culture Difference. London: Allen & Unwin.

Anthropology 490 History of Anthropology, F. Blake, F’16 p. 21

Stocking, George W., Jr., ed. 1984. Functionalism Historicized: Essays on British Social Anthropology. University of Wisconsin Press.

FIRST EXAM

Structuralism: Claude Levi-Strauss & Edmund Leach Read: Erickson & Murphy, 84--89; 111; 113--116; 118--122.

Lévi-Strauss, Claude. 1963. Totemism. tr. Rodney Needham. Boston: Beacon Press.

Lévi-Strauss, Claude. 1966 [1962]. The Savage Mind. University of Chicago Press.

Lévi-Strauss, Claude. 1973. Tristes Tropiques. tr. John and Doreen Weightman. New York: Atheneum.

Lévi-Strauss, Claude. 1976 [1963]. Structural Analysis in Linguistics and Anthropology. Structural Anthropology. Tr. C. Jacobson and B. G. Schoepf. New York: Basic Books.

Lévi-Strauss, Claude. 1976 [1963]. The Story of Asdiwal. Structural Anthropology. tr. C. Jacobson and B. G. Schoepf. New York: Basic Books.

Lane, Michael, ed. 1970. Introduction to Structuralism. NY, Basic Books.

Leach, Edmund. 1970. Claude Lévi-Strauss. New York: Viking Press.

Leach, Edmund. 1973. “Structuralism in Social Anthropology.”

Shapiro, Warren. 1991. “Claude Lévi-Strauss Meets Alexander Goldenweiser: Boasian Anthropology & the Study of Totemism.” American Anthropologist, New Series, Vol. 93, No. 3: 599-610.

Turner, Terence. 1971. The Structuralist Position. Review of Claude Lévi-Strauss by Edmund Leach. Science, New Series, Vol. 172, No. 3984: 681-682.

Blake, C. Fred. 2011. “Liturgy.” Burning Money. U.H. Press.

NEO-EVOLUTIONISM, MATERIALISM, & MODERNIZATION THEORY Read: Erickson & Murphy, 141--156

White, Leslie. 1959. Chapter 2: “Energy and Tools.” The evolution of culture; the development of civilization to the fall of Rome. New York, McGraw-Hill. Steward, Julian Haynes. 1955. Theory of : The Methodology of Multilinear Evolution. Urbana, Illinois: University of Illinois Press.

Steward, Julian. 1955. “Concept & Method of .” Theory of Culture Change. Urbana, Illinois: University of Illinois Press. pp. 30-42. Anthropology 490 History of Anthropology, F. Blake, F’16 p. 22

Steward, Julian. 1986. “Levels of Sociocultural Integration-An Operational Concept.” Journal of Anthropological Research, Vol. 42, No. 3: 337-353

Harris, Marvin. 1980. Cultural Materialism: The Struggle for a Science of Culture. New York: Random House.

[consider: Headland, Thomas N., Kenneth L. Pike, Marvin Harris, eds. 1990. Emics and Etics: The Insider/Outsider Debate. Sage Publications.]

Harris, Marvin. 1992. “The Cultural Ecology of India's Sacred Cattle.” Current Anthropology, 33, 1:261-276. [original article in Vol. 7, No. 1, Feb. 1966]

[compare: Bennett, John W. 1967. “On the Cultural Ecology of Indian Cattle.” Current Anthropology, 8, 3:251-253].

Harris, Marvin. 1981. America Now: The Anthropology of a Changing Culture. New York: Simon and Schuster.

Harris, Marvin. 1985. Good to Eat: Riddles of Food and Culture. New York: Simon and Schuster.

Sahlins, Marshall D., ed. 1960. Evolution and Culture. Ann Arbor: University of Michigan Press.

ECOLOGICAL ANTHROPOLOGY – ROY RAPPORT & OTHERS

Rappaport, Roy A. 1984 “Ritual Regulation of Environmental Relations among a New Guinea People.” Rappaport, Roy A. 1984 [1968]. Pigs for The Ancestors: Ritual in The Ecology of a New Guinea People. New Haven: Yale University Press.

Rappaport, Roy A. 1999. Ritual and Religion in The Making of Humanity Cambridge University Press. [UHM electronic resource].

Bennett, John W. 1976. The Ecological Transition: Cultural Anthropology and Human Adaptation. New York: Pergamon Press.

Bennett, John W. 1976. Northern Plainsmen: Adaptive Strategy and Agrarian Life. Arlington Heights, Ill.: AHM Publishing Co.

Bateson, Gregory. 1958 [1936]. Naven, A Survey of the Problems Suggested by a Composite Picture of the Culture of a New Guinea Tribe Drawn from Three Points of View. Stanford University Press.

Bateson, Gregory. 1972. Steps to an Ecology of Mind. New York: Ballantine Books. Anthropology 490 History of Anthropology, F. Blake, F’16 p. 23

Vayda, Andrew P. 2009. Explaining Human Actions and Environmental Changes. Lanham, MD: AltaMira Press.

ANTHROPOLOGY ADDRESSES SOME BIG SOCIAL HISTORICAL ISSUES

Read: Erickson & Murphy, 173--180

Read: Bourgois, Philippe. 1995. “From Jíbaro to Crack Dealer: Confronting the Restructuring of Capitalism in El Barrio.” In Articulating Hidden Histories: Exploring the Influence of Eric R. Wolf. eds. J. Schneider and R. Rapp. Berkeley: University of California Press.

Wolf, Eric R. 1982. Europe and The People Without History. Berkeley: University of California Press.

Wolf, Eric R. 2001. “Incorporation & Identity.” In Pathways of Power: Building an Anthropology of the Modern World. eds. Wolf, Eric R. and Sydel Silverman. Berkeley: University of California Press.

Wolf, Eric R. 2001. “Mills of Inequality.” In Pathways of Power: Building an Anthropology of the Modern World. eds. Wolf, Eric R. and Sydel Silverman. Berkeley: University of California Press.

Diamond, Stanley, ed. 1979. Toward a Marxist Anthropology: Problems and Perspectives. The Hague; New York: Mouton, 1979.

Mintz, Sidney. 1984. “American Anthropology in The Marxist tTradition.” On Marxian Perspectives in Anthropology: Essays in Honor of Harry Hoijer. eds. Jacques Maquet and Nancy Daniels. Malibu, California: Undena Publications.

Mintz, Sidney W. 1985. Sweetness and Power: The Place of Sugar in Modern History. New York: Penguin Books.

Turner, Terence. 1986. “Production, Exploitation and Social Consciousness in the ‘Peripheral Situation’,” Social Analysis: Journal of Cultural and Social Practice, 19:91-115.

Turner, Terence & Vanessa Fajans-Turner. 2006. “Political Innovation and Inter-Ethnic Alliance: Kayapo Resistance to the Developmentalist State,” Anthropology Today, 22, 5:3-10.

Bourgois, Philippe. 2003. In Search of Respect: Selling Crack in El Barrio. Cambridge University Press. Bourgois, Philippe.

Anthropology 490 History of Anthropology, F. Blake, F’16 p. 24

Graeber, David. 2001. Toward an Anthropological Theory of Value: The False Coin of Our Own Dreams. New York: Palgrave. [UHM electronic resource]

Bloch, Maurice, ed. 1975. Marxist Analyses and Social Anthropology. London: Malaby Press.

Bloch, Maurice. 1983. Marxism and Anthropology: The History of a Relationship. Oxford: Oxford University Press.

Godelier, Maurice. 1977. Perspectives in Marxist Anthropology. tr. Robert Brain. Cambridge University Press.

THE CULTURE OF POVERTY-- OSCAR LEWIS SPURS A NATIONAL DEBATE. Read: Bourgois, Philippe. 2001. “The Culture of Poverty,” from International Encyclopedia of the Social & Behavioral Sciences.

Lewis, Oscar. 1951. Life in a Mexican Village: Tepoztlan Restudied. Urbana: University of Illinois Press.

[compare: Redfield, Robert. 1930. Tepoztlan, a Mexican Village: A Study of Folk Life. Chicago, Ill., The University of Chicago Press.]

Lewis, Oscar. 1963. The Children of Sánchez: Autobiography of a Mexican Family. New York, Vintage Books.

Lewis, Oscar. 1967. Book Review of The Children of Sanchez, Pedro Martinez, and La Vida. Current Anthropology, Vol. 8, No. 5, Part 1: 480-500

Lewis, Oscar. 1950. “An Anthropological Approach to Family Studies,” American Journal of Sociology. Vol. 55, No. 5.

Lewis, Oscar. 1969. "Culture of Poverty". In Moynihan, Daniel P. On Understanding Poverty: Perspectives from the Social Sciences. New York: Basic Books. pp. 187– 220.

Valentine, Charles A. 1969. “Culture and Poverty: Critique and Counter-Proposals,” Current Anthropology, Vol. 10, No. 2/3: 181-201

Rodman, Hyman. 1968. “Why the Poor Are Poor.” Science, New Series, Vol. 161, No. 3842 (Aug. 16: 675-676.

Stack, Carol B. 1974. All Our Kin: Strategies for Survival in a Black Community. New York, Harper & Row.

APPLIED ANTHROPOLOGIES Anthropology 490 History of Anthropology, F. Blake, F’16 p. 25

Read: Bennett, John W. 1996. “Applied and Action Anthropology: Ideological and Conceptual Aspects.” Current Anthropology, Vol. 37, No. 1: S23-S53.

Read: Isbell, Billie Jean. 2009. “Lessons from Vicos.” Anthropology in Action, Volume 16, Number 3: 41-54.

Watch: King, Human Terrain System, Department web page—News—Colloquium series—2011 Fall—September 29: Christopher King http://www.anthropology.hawaii.edu/News/Colloquia/archive/F11/king.html

Read: Price, David H. 2003. “Subtle Means and Enticing Carrots: The Impact of Funding on American Cold War Anthropology.” Critique of Anthropology; 23; 373.

Gordon, Robert 1988. “Apartheid's Anthropologists: The Genealogy of Afrikaner Anthropology,” American Ethnologist, Vol. 15, No. 3: 535-553.

Dove, Michael. 2003. “Bitter Shade: Throwing Light on Politics and Ecology in Contemporary Pakistan.” Human Organization, Vol. 63, No. 3.

Dove, Michael. 2006. “Indigenous People & Environmental Politics.” Annual Review of Anthropology, 35:191–208.

Rylko-Bauer, Singer & Willigen. 2006. “Reclaiming Applied Anthropology.” American Anthropologist, Vol. 108, No. 1: 178-190.

MILITANT ANTHROPOLOGY Read: Scheper-Hughes, Nancy. 1995. “The Primacy of the Ethical: Propositions for a Militant Anthropology.” Current Anthropology, Vol. 36, No. 3: 409-440.

Read: Don D’Andrade, Roy. 1995. “Moral Models in Anthropology.” Current Anthropology, Vol. 36, No. 3: 399-408.

Scheper-Hughes, Nancy. 1993. Death Without Weeping: The Violence of Everyday Life in Brazil, University of California Press.

PRACTICE THEORIES Read: Bourdieu, Pierre. 1990. “Structures, Habitus, and Practices,” from The Logic of Practice. Stanford University Press.

Bourdieu, Pierre. 1977 [1972]. Outline of a theory of practice. Cambridge University Press.

Bourdieu, Pierre. 1984. Distinction: A Social Critique of the Judgment of Taste. Harvard University Press.

Anthropology 490 History of Anthropology, F. Blake, F’16 p. 26

Bourdieu, Pierre. 1998. Acts of Resistance: Against the Tyranny of the Market. tr. Richard Nice. New York: Norton.

Bourdieu, Pierre and Jean-Claude Passeron. 1977. Reproduction in Education, Society and Culture. Tr. Richard Nice. Sage Publications.

Ortner, Sherry B. 1984. Theory in Anthropology Since The Sixties. Comparative Studies in Society and History, 26:126-166.

Karp, Ivan. 1986. “Agency and Social Theory: A Review of Anthony Giddens,” American Ethnologist 3:131-137.

CULTURAL PRODUCTION THEORY Willis, Paul. 1977. Learning to Labour: How Working Class Kids Get Working Class Jobs. Farnborough, Saxon House.

Gordon, Liz. 1984. “Paul Willis, Education, Cultural Production and Social Reproduction.” British Journal of Sociology of Education, Vol. 5, No.2.

Walker, J. C. 1986. “Romanticising Resistance, Romanticising Culture: Problems in Willis's Theory of Cultural Production.” British Journal of Sociology of Education, Vol. 7, No. 1: 59-80

LITERARY ANTHROPOLOGY--CLIFFORD GEERTZ & HIS STUDENTS Read: Erickson & Murphy, 157—159; 162—166.

Read: Geertz, Clifford. 1973 "Thick Description: Toward an Interpretive Theory of Culture.” The Interpretation of Cultures, pp. 3-30. New York: Basic Books.

Geertz, Clifford. 1972. “Deep Play: Notes on The Balinese Cockfight.” Daedalus, Vol. 101, No. 1:1-37.

Geertz, Clifford. 1974 “From the Native's Point of View: On the Nature of Anthropological Understanding.” Bulletin of the American Academy of Arts and Sciences, Vol. 28, No. 1: 26-45

Geertz, Clifford. 2003 “A Strange Romance: Anthropology and Literature.” Profession.

Shankman, Paul. 1984. “The Thick and The Thin: On The Interpretive Theoretical Program of Clifford Geertz.” Current Anthropology 25:261-279.

Rosaldo, Renato. 1989. “Grief & The Headhunter's Rage.” Truth and Culture: The Remaking of Social Analysis. Boston: Beacon Press.

THE POSTMODERN TURN—DECONSTRUCTION & MICHEL FOUCAULT Read: Erickson & Murphy, 180--215. Anthropology 490 History of Anthropology, F. Blake, F’16 p. 27

Crapanzano,Vincent. 1986. “Hermes' Dilemma: The Masking of Subversion in Ethnographic Description.” Writing Culture: The Poetics and Politics of Ethnography. ed. James Clifford & George Marcus. Berkeley: University of California Press.

Foucault, Michel. 1982. “Power and Subjectivity.” Critical Inquiry, Vol. 8, No. 4: 777-795.

Foucault, Michel. 1978. The History of Sexuality, Vol. 1, Tr. Robert Hurley. New York: Pantheon Books.

Foucault, Michel. 1984. The Foucault Reader. Ed., Paul Rabinow. New York: Pantheon Books.