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Cyborg__Main article: Cyborg anthropology Cyborg anthropology originated as a sub-focus group within the American Anthropological Association's annual meeting in 1993. The sub-group was very closely related to STS and the Society for the Social Studies of Science.[38] Donna Haraway's 1985 Cyborg Manifesto could be considered the founding document of cyborg anthropology by first exploring the philosophical and sociological ramifications of the term. Cyborg anthropology studies humankind and its relations with the technological systems it has built, specifically modern technological systems that have reflexively shaped notions of what it means to be human beings. Digital__Main article: Digital anthropology Digital anthropology is the study of the relationship between humans and digital-era technology, and extends to various areas where anthropology and technology intersect. It is sometimes grouped with sociocultural anthropology, and sometimes considered part of material culture. The field is new, and thus has a variety of names with a variety of emphases. These include techno-anthropology,[39] digital ethnography, cyberanthropology,[40] and virtual anthropology.[41] Ecological__Main article: Ecological anthropology Ecological anthropology is defined as the "study of cultural adaptations to environments".[42] The sub-field is also defined as, "the study of relationships between a population of humans and their biophysical environment".[43] The focus of its research concerns "how cultural beliefs and practices helped human populations adapt to their environments, and how people used elements of their culture to maintain their ecosystems."[42] Environmental__Main article: Environmental anthropology Environmental anthropology is a sub-specialty within the field of anthropology that takes an active role in examining the relationships between humans and their environment across space and time.[44] The contemporary perspective of environmental anthropology, and arguably at least the backdrop, if not the focus of most of the ethnographies and cultural fieldworks of today, is political ecology. Many characterize this new perspective as more informed with culture, politics and power, globalization, localized issues, and more.[45] The focus and data interpretation is often used for arguments for/against or creation of policy, and to prevent corporate exploitation and damage of land. Often, the observer has become an active part of the struggle either directly (organizing, participation) or indirectly (articles, documentaries, books, ethnographies). Such is the case with environmental justice advocate Melissa Checker and her relationship with the people of Hyde Park.[46] Historical__Main article: Ethnohistory Ethnohistory is the study of ethnographic cultures and indigenous customs by examining historical records. It is also the study of the history of various ethnic groups that may or may not exist today. Ethnohistory uses both historical and ethnographic data as its foundation. Its historical methods and materials go beyond the standard use of documents and manuscripts. Practitioners recognize the utility of such source material as maps, music, paintings, photography, folklore, oral tradition, site exploration, archaeological materials, museum collections, enduring customs, language, and place names.[47] Religion__Part of a series on Anthropology of religion Basic concepts[show]Religion · Sacred-profane dichotomy · Ritual · Magic · Divination · Animism · Fetishism · Ancestor worship · Shamanism · Totemism · Rite of passage · Initiation ceremony · Liminality · Communitas · Revitalization movement Case studies[show]MagicCoral Gardens and Their Magic · Neo-Paganism · Dukun KebatinanRitualSlametanRevitalization movementCargo cult · Ghost dance · Handsome Lake Related articles[show]The Elementary Forms of the Religious Life · Purity and Danger · Myth and ritual · Archaeology of religion and ritual Major theorists[show]Akbar S. Ahmed · Talal Asad · Mary Douglas · Émile Durkheim · Arnold van Gennep · E. E. Evans-Pritchard · James Frazer · Clifford Geertz · Robin Horton · Claude Lévi-Strauss · Robert Marett · Roy Rappaport · Saba Mahmood · Marshall Sahlins · Melford Spiro · Stanley Tambiah · Victor Turner · Daniel Martin Varisco · Anthony F. C. Wallace Journals[show]Anthropological Perspectives on Religion Social and cultural anthropology v · t · e Main article: Anthropology of religion The anthropology of religion involves the study of religious institutions in relation to other social institutions, and the comparison of religious beliefs and practices across cultures. Modern anthropology assumes that there is complete continuity between magical thinking and religion,[48] and that every religion is a cultural product, created by the human community that worships it.[49] Urban__Main article: Urban anthropology Urban anthropology is concerned with issues of urbanization, poverty, and neoliberalism. Ulf Hannerz quotes a 1960s remark that traditional anthropologists were "a notoriously agoraphobic lot, anti-urban by definition". Various social processes in the Western World as well as in the "Third World" (the latter being the habitual focus of attention of anthropologists) brought the attention of "specialists in 'other cultures'" closer to their homes.[50] There are two principle approaches in urban anthropology: by examining the types of cities or examining the social issues within the cities. These two methods are overlapping and dependent of each other. By defining different types of cities, one would use social factors as well as economic and political factors to categorize the cities. By directly looking at the different social issues, one would also be studying how they affect the dynamic of the city.[51] |
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