Reclaiming A Scientific Anthropology

This second edition of Reclaiming a Scientific Anthropology arrives at just the right time, as new advances in science increasingly affect anthropologists of all stripes. Lawrence Kuznar begins by reviewing the basic issues of scientific epistemology in anthropology as they have taken shape over the life of the discipline. He then describes postmodern and other critiques of both science and scientific anthropology, and he concludes with stringent analyses of these debates. This new edition brings this important text firmly into the 21st century; it not only updates the scholarly debates but it describes new research techniques—such as computer modeling systems—that could not have been imagined just a decade ago. In a field that has become increasingly divided over basic methods of reasearch and interpretation, Kuznar makes a powerful argument that anthropology should return to its roots in empirical science.

It used to be widely accepted amongst anthropologists that when they conducted fieldwork with foreign cultures they experienced something called ‘culture shock.’ This book will argue that ‘culture shock’ is a useful model for understanding an important part of human experience. However, in its most widely-known form, the stage model, ‘culture shock’ has been heavily influenced by the same anti-science, latter-day religiosity that has become so influential more broadly: Multiculturalism. This book will examine culture shock through the model of ‘religion.’ It will show how the most well-known model of culture shock – so popular amongst business consultants, expatriates, international students and travelers – has become a means of promoting and sustaining this replacement religion which includes everything from dogmatism and fervour to conversion experience. By so doing, it will aim both to better understand culture shock and to show how it can still be useful, if divorced from its implicitly religious dimensions, to broadly scientific scholars. It will also suggest how anthropology itself might be stripped of its ideological infiltration and returned to the realm of science.

At the end of 2019, Americans were living in an era of post-truth characterized by fake news, weaponized lies, alternative facts, conspiracy theories, magical thinking, and irrationalism. While many complex interconnected factors were at work, this post-truth era was partly the culmination of a cadre of anthropologists and other academics in American universities and colleges during the 1980’s and 1990’s. In Science and Anthropology in a Post-Truth World, H. Sidky examines how their untoward dalliance with problematic and dangerous ideas by Michel Foucault, Jacques Derrida, Jean-François Lyotard, Bruno Latour, and Jean Baudrillard informed and empowered a forceful assault on science and truth in the following decades by corporate organizations, politicians, religious extremists, and right-wing populists.

A History of Anthropology as a Holistic Science defends the holistic scientificapproach by examining its history, which is in part a story of adventure, and its sound philosophical foundation. It shows that activism and the holistic scientific approach need not compete with one another. This book discusses how anthropology developed in the nineteenth century during what has been called the Second Scientific Revolution. It emerged in the United States in its holistic four field form from the confluence of four lines of inquiry: the British, the French, the German, and the American. As the discipline grew and became more specialized, a tendency of divergence set in that weakened its holistic appeal. Beginning in the 1960s a new movement arosewithin the discipline which called for abandoning science as anthropology’s mission in order to convert into an instrument of social change; a redefinition which weakens its effectiveness as a way of understanding humankind, and which threatens to discredit the discipline.

Lewellen gives us the first analytic overview of an important new subject area in a field that has long been identified with the study of relatively bounded communities. Globalization refers to the increasing flows of trade, finance, culture, ideas, and people brought about by the sophisticated technology of communications and travel and by the worldwide spread of neoliberal capitalism. Unlike dependency theory and world systems analysis, which tended to assume a bird's-eye perspective, globalization offers a down-and-dirty, ground-up approach in which ethnographic research is not marginal but essential. Through multiple examples, selected from the latest ethnographic research from all over the world, Lewellen examines the ways that globalization impacts migrants and stay-at-homes, peasants and tribal peoples, men and women. A crucial theme is that the global/local nexus is one of unpredictable interaction and creative adaptation, not of top-down determinism. Theoretically, globalization studies have become the focal point for the convergence of interpretive anthropology, critical anthropology, postmodernism, and poststructuralism, which are combined with a tough empiricism. For the casual reader or the classroom, this work draws together the ethnographic studies and cutting-edge theories that comprise the anthropology of globalization.

"An accessible and engaging overview of anthropological theory that provides a comprehensive history from antiquity through to the twenty-first century. The fifth edition has been revised throughout, with substantial updates to the Feminism and Anthropology section, including more on Gender and Sexuality, and with a new section on Anthropologies of the Digital Age. Once again, A History of Anthropological Theory will be published simultaneously with the accompanying reader, mirroring these changes in the selection of readings, so they can easily be used together in the classroom. Additional biographical information about some of theorists has been added to help students."--

After years of discussion within the field of anthropology concerning how to properly engage with theology, a growing number of anthropologists now want to engage with theology as a counterpart in ethnographic dialogue. Theologically Engaged Anthropology focuses on the theological history of anthropology, illuminating deeply held theological assumptions that humans make about the nature of reality, and illustrating how these theological assumptions manifest themselves in society. This volume brings together leading anthropologists and theologians to consider what theology can contribute to cultural anthropology and ethnography. It provides anthropologists and theologians with a rationale and framework for using theology in anthropological research.

The German philosopher Immanuel Kant famously defined anthropology as the study of what it means to be a human being. Following in his footsteps Anthropology and the Human Subject provides a critical, comprehensive and wide-ranging investigation of conceptions of the human subject within the Western intellectual tradition, focusing specifically on the secular trends of the twentieth century. Encyclopaedic in scope, lucidly and engagingly written, the book covers the man and varied currents of thought within this tradition. Each chapter deals with a specific intellectual paradigm, ranging from Marxs historical materialism and Darwins evolutionary naturalism, and their various off shoots, through to those currents of though that were prominent in the late twentieth century, such as, for example, existentialism, hermeneutics, phenomenology and poststructuralism. With respect to each current of thought a focus is placed on their main exemplars, outlining their biographical context, their mode of social analysis, and the ontology of the subject that emerges from their key texts. The book will appeal not only to anthropologists but to students and scholars within the human sciences and philosophy, as well as to any person interested in the question: What does it mean to be human? Ambitions in scope and encyclopaedic in execution...his style is always lucid. He makes difficult work accessible. His prose conveys the unmistakable impression of a superb and meticulous lecturer at work. Anthony P Cohen Journal Royal Anthropological Institute There is a very little I can add to the outstanding criticism Brian Morris levels at deep ecology...Insightful as well as incisive...I have found his writings an educational experience. Murray Bookchin Institute of Social Ecology