ANTHROPOLOGY 296 / 296H	Dr. Charles F. Urbanowicz/Professor of Anthropology
FALL 2000 WEB SYLLABUS	California State University, Chico / Office: Butte 317
Proseminar in the History of Theory and Method in Anthropology [TRACS #10220]	Office Hours: Mon & Wed} 9:30->Noon
Mon & Wed} 3->4:15pm in BUTTE 327	Office Phone: (530) 898-6220 / Dept: (530) 898-6192
e-mail: curbanowicz@csuchico.edu	http://www.csuchico.edu/~curban/

© Charles F. Urbanowicz / August 7, 2000} This copyrighted Web Syllabus, printed from http://www.csuchico.edu/~curban/syllabi/SYL_296-FA2000.html, is intended for use by students enrolled at California State University, Chico, in the Fall Semester of 2000 and unauthorized use/publication is definitely prohibited; for a MOST IMPORTANT BRIEF DISCLAIMER ESSAY about these ANTH 296 / 296H web pages, please click here.

DESCRIPTION of ANTH 296: Investigation of the history of the development of theory and method in anthropological thought and practice from the nineteenth century to the present. Seminar format. (The 1999-2001 University Catalog, page 195.) 

DESCRIPTION of ANTH 296H: This investigation of method and theory into anthropological thought of the last century is directed to individual research interests and problem development for the honors thesis. Seminar format.

ANTH 296 / ANTH 296H is the designated WP (Writing Proficiency) class for the Anthropology Major and the Department of Anthropology graduation literacy certification requires that you pass this course at the "C-" level. A "Criteria of Writing Proficiency" appears in this syllabus (after the weekly assignments). The "World Wide Web" and the implications of this technology for Anthropology (and anthropologists!) will also be discussed throughout the semester. Please see below for some appropriate URLs that might be of value to you for this course, as well as other courses.

ONE REQUIRED TEXT (AVAILABLE IN THE BOOKSTORE):
L.L. Langness (1987) The Study of Culture: Revised Edition. 

SIX TOTALLY OPTIONAL TEXTS (AVAILABLE IN THE BOOKSTORE):
Ute Gacs et al. (1989) ,Women Anthropologists: Selected Biographies.
R. J. McGee & R.L. Warms (2000), Anthropological Theory: An Introductory History (2nd Edition).
Jerry D. Moore (1997), Visions of Culture: An Introduction to Anthropological Theories and Theorists.
Douglas J. Preston (1986), Dinosaurs In The Attic.
George W. Stocking (1991), Victorian Anthropology.
Bruce Trigger (1989), A History of Archaeological Thought.

THIRTY-SEVEN ITEMS ON TWO-HOUR RESERVE FOR VARIOUS READING SELECTIONS:
D. Bidney (1953), Theoretical Anthropology [GN/24/B492/1967]
D.J. Boorstin (1983),The Discoverers [CB/69/B66/1983]
J. Clifford & G. Marcus (1986), Writing Culture: The Poetics and Politics of Ethnography [GN/307.7/W75/1986]
E.L. Cerroni-Long (1999), Anthropological Theory in North America [GN/33/A444/1999]
E. Daniel & J. Peck (1996), Culture/Contexture: Explorations in Anthropology and Literary Studies [GN/307.7/C85/1996]
R. Darnell (1974), Readings in the History of Anthropology [GN/17/D35]
A. de Malefijt (1974), Images of Man [GN/17/D44/1974]
M. di Leonardo (1991) ,Gender At The Crossroads of Knowledge: Feminist Anthropology in the Postmodern Era [GN/33/G46/1991]
P. A. Erickson [with L. Murphy] (1998), A History of Anthropological Theory [GN/33/E74/1998]
R. Fox (1994), The Challenge of Anthropology: Old Encounters and New Excursions [GN/29/F69/1994]
R. Fox (1997),Conjectures & Confrontations: Science, Evolution, Social Concern [GN/468/F69]
U. Gacs et al. [Editors] (1988) ,Women Anthropologists: Selected Biographies [GN/20/W63/1988]
C. Geertz (1988), Works And Lives: The Anthropologist As Author [GN/307.7/G44/1988]
C. Geertz (1995), After The Fact: Two Countries, Four Decades, One Anthropologist [GN/21/G44/A3]
P. Golde (1986), Women in the Field: Anthropological Experiences [GN/20/G6/1986]
D. Hakken (1999), Cyborgs@Cyberspace? An Ethnographer Looks to the Future [QA/76.9/C66/H34/1999]
M. Harris (1968), The Rise of Anthropological Theory [GN/17/H3]
M. Harris (1999), Theories of Culture in Postmodern Times [GN/357/H39/1999]
Hayes & Hayes (1970), Claude Lévi-Strauss: The Anthropologist as Hero [GN/21/L4/H3]
H. R. Hays (1958), From Ape to Angel [GN/405/H34]
J. Helm (1966), Pioneers of American Anthropology
C. Herbert (1991), Culture And Anomie: Ethnographic Imagination In The Nineteenth Century [GN/357/H47/1991]
C. Hinsley (1981), Savages and Scientists: The Smithsonian.... [GN/17.3/U6/H56]
A. Kardiner & E. Preble (1961), They Studied Man [GN/405/K3]
A.L. Kroeber & C. Kluckhohn (1952),Culture: A Critical Review [GN/27/K7]
A. Kuper (1973) ,Anthropology and Anthropologists [GN/17/K26]
G. Marcus & M. Fischer (1986), Anthropology As Cultural Critique: An Experimental Moment In The Human Sciences, 2nd Edition [GN/345/M37/1999]
G. Marcus (1998), Ethnography Through Thick And Thin [GN/345/M373/1998]
M. Mead & R. Bunzel (1960), The Golden Age of American Anthropology [E/77/M48]
A. Montagu (1974), Frontiers of Anthropology [GN/17/M/59/1974]
Naroll & Naroll (1973), Main Currents in Cultural Anthropology [GN/17/N37/1973]
T.K. Penniman (1936), A Hundred Years of Anthropology [GN/17/P4]
H. Powdermaker (1966), Stranger and Friend [HM/73/P67]
S. Silverman (1981), Totems and Teachers: Perspectives on the History.....[GN/17/T69]
J.S. Slotkin (1965), Readings in Early Anthropology [GN/17/S46]
G.W. Stocking (1995), After Tylor: British Social Anthropology 1888-1951 [GN/308.3/G7/S74/1995]
F.W. Voget (1975) A History of Ethnology [GN/17/V63]

THREE RECOMMENDED ITEMS:
Any English Language Dictionary.
William A. Strunk, Jr. (2000) The Elements of Style (4th edition).
The World Almanac and Book of Facts 2000.

EVALUATION AND IMPORTANT DATES:

WRITING ASSIGNMENT #1	DUE On 18 Sep 2000 or 20 Sep 2000 (5%).
EXAM I (Monday)	On 2 October 2000 (25%).
WRITING ASSIGNMENT #2 (Monday)	DUE On 23 October 2000 (10%).
EXAM II (Monday)	On 13 November 2000 (25%).
AMERICAN ANTHROPOLOGICAL ASSOCIATION Meetings, San Francisco, CA	November 15->19, 2000
THANKSGIVING BREAK!	November 20->24, 2000
WRITING ASSIGNMENT #3 (Monday)	DUE by 11 December 2000 (25%).
PARTICIPATION / PAPER PRESENTATION	21 August 2000->11 December 2000 (10%).

DEAR STUDENTS: READING ASSIGNMENT(s) should be completed by the day assigned since they will / can form the basis of discussion that day / week. There will be some lectures (and videos), but hopefully there will be more discussion than either lectures or videos! DURING WEEK 5, 1/2 the class will meet on MONDAY 9/18/2000 and 1/2 the class will meet on WEDNESDAY 9/20/2000. This is done to create small discussion groups. PLEASE REMEMBER that WRITING ASSIGNMENT #1 (a critique) is DUE on the day you are assigned to attend class that week: we all will discuss readings to date (as well as your individual critique) on 9/18/2000 or 9/20/2000. LOOKING at dates, in addition to EXAM I on Monday 10/02/2000, your preliminary term paper topic (WRITING ASSIGNMENT #2) is DUE on 10/23/2000. Based on your topic, specific days will be assigned for approximately 1/2 class-size discussions for Week 11 when 1/2 the class will meet on 10/30/2000 and 1/2 the class will meet on 11/01/2000 and WRITING ASSIGNMENT #2 and your TERM PAPER TOPICS will be discussed. EXAM II (25%) is on Monday 13 November 2000 and the Term Paper PRESENTATION ORDER will be distributed that day for presentations beginning after Thanksgiving Break on MONDAY November 27, 2000. Remember, in-class participation, including term paper presentation, contributes 10% towards your final grade. NOTE: if the above dates have to be changed for any reason you will be notified well-in-advance: no sneaky surprises are planned!

PLEASE CONSIDER the following:

"One who makes a close study of almost any branch of science soon discovers the great illusion of the monolith. When he [or she] stood outside as an uninformed layman, he [or she] got a vague impression of unanimity among the professionals. He [or she] tended to think of science as supporting the Establishment with fixed and approved views. All this dissolves as he [or she] works his [or her] way into the living concerns of practicing scientists. He [and she] finds lively personalities who indulge in disagreement, disorder, and disrespect. He [and she] must sort out conflicting opinions and make up his [and her] own mind as to what is correct and who is sound. This applies not only to provinces as vast as biology and to large fields such as evolutionary theory, but even to small and familiar corners such as the species problem. The closer one looks, the more diversity one finds [stress added]." [Norman Macbeth, Darwin Retried, 1971: 18]

THINK ABOUT the following: Margaret Mead [1901-1978] wrote: "Anthropologists are highly individual and specialized people. Each of them [or us!] is marked by the kind of work he or she prefers and has done, which in time becomes an aspect of that individual's personality." ALSO CONSIDER the following statement made by the father of Ward Goodenough when the young Goodenough was considering his career: "Anthropology is a subject such that you can be interested in almost anything and its alright" (Anthropology Newsletter, October 1992, page 4); and, finally, consider these words of Clifford Geertz: "...and that this was the kind of freedom we could have in anthropology--to do anything and call it anthropology (which you still can do!)." Clifford Geertz, 1991, An Interview with Clifford Geertz. Current Anthropology, Vol. 32, No. 5, 1991, page 603.

Thanks for "majoring" in Anthropology (for whatever reason) and / or taking this course. This is actually a very brief "essay" about this web-assisted course and web pages (which you are reading either "electronically" or in the printed syllabus). The World Wide Web is an "electronic organism" which has been created by human beings and as human beings change, the WWW continues to "evolve" over time. Education will radically alter by the time I retire / die and (a) while I try to "keep up" with as much as possible for my students (and myself) I realize that (b) I am behind as soon as I begin! With that in mind, you are reminded that (c) ANTH 296 / ANTH 296H (Proseminar in the History of Theory and Method in Anthropology) in Fall 2000 is not a web-based course but is a (d) "traditional" course, taught on the campus of California State University, Chico, to "traditional" (or perhaps a "semi-traditional" group of) Juniors and Senior students (and the occasional Graduate Student) in Butte Hall 327 for a seminar/discussion class. These web pages contain no frames, no Java scripts, no interactive exams, no streaming video, no PowerPointPresentations, and no other "bells-and-whistles" which are current on the WWW but they do contain some "live" links which are appropriate for the course. The WWW is "alive" (as well as this course and, indeed, all education) and evolving over time and please consider the following from Time of July 19, 1999:

"800 Million: Estimated number of pages stored on the World Wide Web as of February [1999], up from about 320 million 15 months earlier [or ~November 1997]. 16%: Proportion of the Web reached by the most comprehensive search engine, down from 34% for the previous study's best engine [stress added]." Anon., 1999, Time, July 19, 1999, page 25.

YOU MAY WELL ASK: why place this syllabus on the WWW? Why did Urbanowicz go through the trouble to place this on the WWW if it is not an interactive course? As The Wall Street Journal on July 20, 1998 pointed out: "It Isn't Entertainment That Makes The Web Shine: It's Dull Data" (Page 1 and page A8). I trust that you are not reading pages of "dull data" but pages of ideas (with some data) that will provide you with background information for your own ideas! I also add that for more than a decade I have been providing students with Guidebooks that have "video notes" and "lecture outlines" for the appropriate courses that semester. Human beings are "visual creatures" and I use NUMEROUS films, slides, and transparencies in my classes and since I am "used to" the Guidebook format, I continue to place the Fall 2000 Guidebook on "the web" (with numerous links) for students in my Anthropology 13 classes (Human Cultural Diversity). Incidentally, you might be interested in the following (unfortunate) item which I have incorporated in my current ANTH 13 course:

"For many Bay Area students, Independence Day means hot dogs, family picnics, fireworks--and not much else. Out of four dozen teens quizzed in an informal survey in San Francisco, Concord and Pacifica, most knew that the Fourth of July had something to do with America's independence, but less than half could name the country from which we won our freedom. 'Japan or something. China. Somewhere out there on the other side of the world,' said... [a 14 year old and a 17 year old added:] It's like freedom. Some war was fought and we won, so we got our freedom.' As to which country we had been fighting, 'I don't know.... I don't, even, like, have a clue [said a 17 year old 1999 high school graduate]. 'It wouldn't be Canada, would it?' guessed [a 13 year old high school freshman].... 'We're not in school right now, so you asked the wrong kids.' The unscientific survey was conducted at Stonestown Galleria in San Francisco, Sunvalley Mall in Concord and the Linda Mar shopping center in Pacifica. Many of those who correctly identified England as our adversary in the Revolutionary War did so only after some thought. 'Was it somewhere in Europe, like France? Germany? Russia? Let me think' [said a 17 year old 1999 high school graduate].... 'Wasn't it Great Britain? I just had to think.' 'I'm gonna have to go with Spain' [said a 14 year old high school freshman and someone else].... correctly answered that we fought the Revolutionary War before World War II. But was it before or after the Civil War? ... couldn't say. 'After. I think it was after' [said a 14 year old friend and a 19 year old high school graduate] ... who declined to give his last name, said he knew we celebrate the Fourth because it's Independence Day. But the country we were fighting with? 'That I don't (know),' he said. 'I want to say Korea. I'm tripping.' Asked how long ago it might have been...took a guess. 'Like 50 years,' he said. One student wondered aloud whether the Fourth of July was somehow related to Pearl Harbor. Another was not sure whether our independence came before or after the Vietnam War. ... A 1994 study of several thousand eighth- and 12th-graders across the country tested the students' knowledge of basic history. Thirty-nine percent of eighth graders scored at a level considered below their basic proficiency; an even higher number--57 percent--of high school seniors scored below the basic level. The study was conducted by the U.S. Department of Education's National Center for Education Statistics. Adults may do better. According to a Gallup Poll conducted last weekend, a majority of Americans can correctly identify what the Fourth of July is all about. When asked to name the country from which we gained our independence, 76 percent correctly named Great Britain or England. Nineteen percent were unsure. The results were based on telephone interviews of a randomly selected national sample of 1,016 adults [stress added]." Emily Gurnon, 1999, Fourth of July: Kids Unclear on Concept. San Francisco Examiner, July 4, pages 1 and A9.

ALAS, PLEASE NOTE that the above was written in 1999 and on June 28, 2000, one reads the following:

"Nearly 80 percent of senior at 55 top colleges and universities--including Harvard and Princeton--received a D or F on a 34-question, high-school level American history test that contained historical references....'These students are allowed to graduate as if they didn't know the past existed.'...." Anon, 2000, American History Quiz Stumps Many College Seniors. San Francisco Chronicle, June 28, 2000, page A3.

ALTHOUGH THE ELECTRONIC WORLD is changing very rapidly, and one might question the value of the "printed word" (considering the number of "electronic books" currently on "the web" such as the Bible or Darwin and 1000s of other available from sources such as the INCREDIBLE Books On Line and Project Gutenberg), there will always (I honestly believe as of this writing), a place for the "printed page" that you can hold in your hands, that YOU can read in bed, read outside when the electricity goes off, or read when you can't make an Internet connection to read the Web pages located in cyberspace! In short, while the ephemeral culture of the WWW is extremely important, the tangible culture of a physical object is just as important and I follow some of the words from the United States Library of Congress: Litera scripta manet, or the written word endures! The Internet and the World Wide Web and Cyberspace are changing the very environment "we" all interact in and the "web" points to new resources for all of us (if we make the time to "dig" them out). This is how I have envision this web-related course / syllabus (of ~22,869 words): it is a guide to other resources to explore on your own. Some of you may not "like" the short quotes: you want more, so I suggest go to the references cited! Some of you may think there are too many quotes and not enough "lecturing" so I say consider the quotes as un-paraphrased lecture notes! Education is changing (just as you / we are changing). Please consider the IMPACT of the Internet and the World Wide Web, and something like the following:

"And then the revolution came. ... Computers and modems and the mighty Web are as ubiquitous in a child's vocabulary as the multiplication table. ... Experts say that computers, and more importantly, the Internet, are changing the way children learn, develop and think. Amanda Stanley had a computer in her home even when her family chose not to keep a TV or radio in the house. 'I've been around computers all my life,' she said. The 13-year-old [born 1987?], who comes from a family of computer enthusiasts, learned how to paint jeans at a camp last summer. Now she wants to sell her wearable art online. She is enrolled in Giga Gals, a program that started at the Austin [Texas] Children's Museum in February [2000]. Web designers help 9- to 18-year-olds get online and start their own sites, from Web diaries to e-commerce ventures [stress added]." Omar L. Gallaga, 2000, For High-Tech Kids, Computers Are The Norm, Not A Novelty. The San Francisco Chronicle, May 29, 2000, page B5.

Please consider the following:

"We have too much information today. We are saturated by isolated facts for which we have great difficulty funding any familiar context. ... The social sciences badly need to take a break, collect their thoughts, begin to produce reliable histories of their respective disciplines, and clearly articulate their fundamental doctrines so that we can see the various trees of thought that represent the forests in which we all labor [stress added]." David Hurst Thomas, 2000, Skull Wars: Kennewick Man, Archaeology, And The Battle For Native American Identity (NY: Basic Books), page xiii.

AND HAS THIS BEEN UPDATED?} from USAToday June 7, 2000} "...the existing Web continues to expand at a phenomenal pace. In just the past 24 hours, 2 million new Web pages, 196,000 new Internet-access devices and 147,000 new web users were added. By 2002, there will be more Web pages than people on the planet [stress added]." Ed Zander, USA Today, June 7, 2000, page 15A; and on 27 July 2000: "It turns out that cyberspace, like the expanding universe, is more unfathomable than we imagined. ... estimates that the World Wide Web is 500 times larger than the maps provided by popular search engines....[stress added]. Michael Liedtke, 2000, Internet Much Bigger Than Most People Think. The San Francisco Chronicle, July 27, 2000, page B5.

ALL ANTHROPOLOGY MAJORS SHOULD ALREADY KNOW ABOUT the International Encyclopedia of the Social Sciences (1968) [REF/H40/A2I/5] AND the Annual Review of Anthropology [GN/1/B52] as well as Archaeological Method And Theory (edited by Schiefer) [CC/A242/Vol 1, 1989->], AND the Encyclopedia of Cultural Anthropology (Edited by D. Levinson and M. Ember) [ref/GN/307/E52/1996]), AS WELL AS the various miscellaneous publications and journals available in Butte 305 (Ethnographic Laboratory).  AND DON'T FORGET about:

"The eHRAF Collection of Ethnography, available on the web, is a small but growing collection of HRAF full text and graphical materials supplemented, in some cases, with additional research through approximately the 1980's. The eHRAF Collection of Ethnography includes approximately 48 cultures, and regular additions are planned." (And See http://www.hti.umich.edu/e/ehraf/ ).

ALSO, ALSO, PLEASE THINK ABOUT / READ THE 61 "THOUGHTS" AT THE END OF THIS SYLLABUS: THEY WILL PLAY A PART IN DISCUSSIONS THROUGHOUT THE SEMESTER; ALSO: PLEASE READ THE QUOTATION STATEMENTS ASSOCIATED WITH EACH WEEK} THEY WILL ALSO PLAY A PART IN DISCUSSIONS THROUGHOUT THE SEMESTER!

1. An understanding of the phenomenon of culture as that which differentiates human life from other life forms; an understanding of the roles of human biology and cultural processes in human behavior and human evolution. 

2. A positive appreciation of the diversity of contemporary and past human cultures and an awareness of the value of anthropological perspectives and knowledge in contemporary society. 

3. A knowledge of the substantive data pertinent to the several sub disciplines of anthropology and familiarity with major issues relevant to each. 

4. Familiarity with the forms of anthropological literature and basic data sources and knowledge of how to access such information.  

5. Knowledge of the methodology appropriate to the sub-disciplines of anthropology and the capacity to apply appropriate methods when conducting anthropological research. 

6. The ability to present and communicate in anthropologically appropriate ways anthropological knowledge and the results of anthropological research. 

7. Knowledge of the history of anthropological thought. 

PLEASE REMEMBER: INTERNATIONAL FORUM (SOSC 100-01}#14866) for One Unit every TUE from 4->5:20p.m. in Ayres Hall 120 and the ANTHROPOLOGY FORUM (ANTH 297-01} #10222) for One Unit every THU from 4->5:20pm in Ayres Hall 120.  

SPECIFIC READING ASSIGNMENTS AND TOPICS FOR THE DAYS OF Monday & Wednesday:

WEEK 1. 8/21/2000 + 8/23/2000} Introduction & Overview to the course.
The profession: 1967-2000+. Please glance at the required text and any of the RESERVE items by Monday August 28, 2000. 

"By 'event' I mean the development, appearance, or publication of a scientific paper, or an influential scientific address, or a specific discovery, or a letter, or a photograph made during the use of laboratory equipment, or a page of a laboratory notebook, and so forth. Each of these has a physical residue that can be studied and that lends itself to the eventual formation of a consensus among competent observers who come to a historic case from different directions. It is in this case analogous to what an elementary particle physicist calls an event, for example, a trace of sparks in a spark chamber. The task of historians of science [or Anthropology!], then, is to use these events as the underlying factual base and to proceed inductively from that base [stress added]." Gerald Holton, 1986, The Advancement of Science, And Its Burdens (Cambridge University Press), page ix.

"She [Cassie Black] knew all along that what she was doing was as much mental preparation as anything else. It was getting back into the rhythm, the mind-set [stress added]." Michael Connelly, 2000, Void Moon, page 42.

"...I do believe something very magical can happen when you read a good book" [stress added]." (Joanne K. Rowling, 1999, Harry Potter Author Reveals The Secret.... In USA Weekend, November 12-14, 1999, page 4.)

"I used to imagine I could hold it all in my head, but memory has a way of pruning and deleting, eliminating anything that doesn't seem relevant at the moment. Later, it's the odd unrelated detail that sometimes makes the puzzle parts rearrange themselves like magic. The very act of taking pen to paper somehow gooses the brain into making the leap. It doesn't always happen in the moment, but without the concrete notation, the data disappear [stress added]." Sue Grafton, 1999, "O" is For Outlaw (NY: Henry Holt), page 106.

"First impressions at all times very much depend on one's previously-acquired ideas." Charles R. Darwin [1809-1882], 1839, The Voyage of the Beagle (Chapter 18: "Tahiti And New Zealand"), 1972 Bantam paperback edition (with "Introduction" by Walter Sullivan), page 357.

"....descriptions vary with the conceptual or theoretical framework within which they are couched. To evaluate a description properly one must know something about the theoretical framework that brought it into being." D. Kaplan and R. Manners, Culture Theory, 1972: 22.

"The barbarous heathen are nothing more strange to us than we are to them.... Human reason is a tincture in like weight and measure infused into all our opinions and customs, what form soever they be, infinite in matter, infinite in diversity." Michel Eyquem de Montaigne [1533-1592], Essays, page 53 [1959 paperback publication of a translation from 1603]. 

"Anthropology is the product of three great historical movements: the Age of Exploration, the Enlightenment, and Evolutionism." Philip K. Bock, 1990, Rethinking Psychological Anthropology: Continuity and Change in the Study of Human Action, page 5.

"Much of the eighteenth century is often referred to as the Enlightenment or the Age of Enlightenment. Frequent reiteration does not make these terms any easier to define. ... The Enlightenment could be described as a tendency, rather than a movement, a tendency towards critical enquiry and the application of reason [stress added]." Jeremy Black, 1999, History of Europe: Eighteenth Century Europe, Second Edition (NY: St. Martin's Press), page 246.

For the 1998-1999 Academic Year, 349 females [57%] received the Ph.D. in Anthropology and 267 males [43%] received the Ph.D. in Anthropology, for a total of 616 Ph.D. degrees in 1998-1999. Source: The 1999-2000 American Anthropological Association Guide, page 553.

On November 3, 1999, it was reported that "U.S. Universities are awarding record numbers of Ph.D. degrees, largely due to a staggering increase in the number of women seeking graduate education.... Women earned 17,322 doctoral degrees in the 1996-97 academic year, 40.6 percent of those awarded. That is an increase of 20 percent from five years before and of 52 percent from a decade before--and a seven-fold increase since 1967.... [stress added]." Tanya Schevitz, 1999, 40% of Doctoral Degrees in U.S. Went to Women in '96-97. San Francisco Chronicle, November 3, 1999, page A9.

"The anthropologist is a human instrument studying other human beings and their societies. Although he [and she!] has developed techniques that give him [and her] considerable objectivity, it is an illusion for him to think he can remove his [or her] personality from his work and become a faceless robot or a machinelike recorder of human events [stress added]." Hortense Powdermaker [1896-1970], 1966, Stranger And Friend: The Way Of An Anthropologist, page 19.)

"WHY STUDY THEORY? Theory is critical because, while anthropologists collect data through fieldwork, data in an of themselves are meaningless. Whether stated explicitly or assumed, theories are the tools anthropologists use to give meaning to their data. Anthropologists' understanding of the artifacts they collect or the events they record in the field is derived from their theoretical perspective." R.J. McGee & R.L. Warms, 2000, Anthropological Theory: An Introductory History, page 1.

"Is this how it happens? We do what our friends do in order to be one of the group, to be accepted? Of course there are always some strong-minded individuals who have the courage of their convicions, who stand out against the group's accepted norms of behavior. But it is probably the case that inappropriate or morally wrong behaviors are more often changed by the influence of outsiders, looking with different eyes, from different backgrounds [stress added]." Jane Goodall [with Phillip Berman], 1999, Reason For Hope: A Spiritual Journey (NY: Warner Books), page 20.

"An ethnographic novel has much more in common with an historical novel that with any kind of scientific treatise. As anthropologists we need to come to terms with the now-recognized fact that in a novel the personalities of the characters are derived from aspects of the personality of the author. How could it be otherwise? The only ego that I know at first hand is my own. When Malinowski writes about Trobriand Islanders he is writing about himself; when Evans-Pritchard writes about the Nuer he is writing about himself. Any other sort of description turns the characters into clockwork dummies. … Ethnographers as authors are not primarily concerned with factual truth; they convince by the way they write [stress added]." (Edmund Leach, 1989, Writing Anthropology. In American Ethnologist, Vol. 16, No. 1, pages 137-141, page 141).

"Let us recognize, then, that all literary creative work, whether oral or written, cannot, at the outset, be other than individual. When it is immediately taken over by oral tradition, as is the case in communities without writing, only the structural levels will remain stable, since they rest on common foundations, whereas the probabilist levels will be suject to extreme variability resulting from the personalities of successive narrators [stress added]." Claude Lévi-Strauss, 1981, "Finale" in The Naked Man, pp. 625-648, 667-675, 679-695; reprinted in Teaching Lévi-Strauss, Hans Penner [Editor], 1998 (Atlanta, GA: Scholars Press), pages 17-28, page 269-322, page 270

"The ethnographer, having embarked on that work of identification, is always threatened by the tragic risk of falling victim to a misunderstanding; that is, the subjective grasp he [or she!] reaches has nothing in common with that of the indigenous individual, beyond the bald fact of being subjective." Claude Lévi-Strauss, 1987, Introduction To Marcel Mauss, pp. 24-66; reprinted in Teaching Lévi-Strauss, Hans Penner [Editor], 1998 (Atlanta, GA: Scholars Press), pages 17-28, page 21.

"...[I am] not letting what I can't do define what I can [stress added]." Brooke Ellison (b. 1979->) [First quadraplegic to graduate from Harvard University, June 2000.] San Francisco Chronicle, May 23, 2000, page A6..

"After dedicating their careers to studying exotic cultures in faraway lands, a few anthropologists are coming home. They're taking research techniques they once used in African shantytowns and Himalayan villages to Knights of Columbus halls, corporate office buildings and suburban shopping centers.... [The Anthropologists] study American families the way they would Polynesian cargo cults or Mongolian nomads--by inserting themselves into the daily lives of their subjects" [stress added]." Matt Crenson, 2000, Anthropologists Among Us. The Modesto Bee, July 17, 2000, pages D1 and D2.

"Remember the ripple effect. If you change something in a room it changes the universe of the job. It creates ripples." Michael Connelly, 2000, Void Moon, page 108.

"All across America, the landscape suffers from amnesia, not about everything, but about many crucial events and issues of our past. ... If we cannot face our history honestly, we cannot learn from the past." James W. Loewen, 1999, What Our Historic Sites get Wrong: Lies Across America (NY: The New Press), pages 18 and 22).

"Beliefs are like cow paths. The more often you walk down a path, the more it looks the right way." Richard Brodie, 1996, Virus Of The Mind: The New Science of the Meme [Seattle, WN: Integral Press], page 207.

"There is no pioneer, however great a genius he [or she!] may be, who can flatter himself [or herself] that he [or she] has completely broken with the heritage inculcated in him since childhood through the environment of his family, his school and the community in which he works. The sixteen century [as well as the 17th, 18th, 19th, and 20th!] provides a thousand and one examples of this truth [stress added]." Robert Mandrou, 1973, From Humanism to Science: 1480-1700 (Penguin Books), page 9.

"The unit of survival [or adaptation] is organism plus environment. We are learning by bitter experience that the organism which destroys its environment destroys itself [stress added]." Gregory Bateson [1904-1980], Steps to an Ecology of Mind, 1972: 483.

"The most important skill for almost everyone in the next decade and beyond will be the ability to create valuable, compelling, and empowering information and experiences for others. To do this, we must learn established ways of organizing and presenting data and information as well as develop new ones [stress added]." Nathan Shedroff, 1999, Information Interaction Design: A Unified Field Theory of Design. In Information Design (1999), edited by Robert Jacobson (MIT Press), pages 267-292, page 267.

"I love quotations. Maybe it's a symptom of a short-attention-span, instant-gratification age, but I'm a sucker for a well-stated tidbit of brevity and wit. For me, quotes do with precision what reading does in general: they confirm the astuteness of my perceptions, they open the way to ideas, and they console me with the knowledge that I'm not alone [stress added]." John Winkonur, 1990 [editor], W.O.W. Writers on Writing (Philadelphia: Running Press), page 1.

FINALLY, Urbanowicz adds again: "I quote others only the better to express myself." (Michel Eyquem de Montaigne [1533-1592] French philosopher/essayist); or, in another translation: "I only quote others to make myself more explicit." (Essays, translated by J.M. Cohen, 1958, page 52).

Interesting (And Somewhat Appropriate) Web Sites Are:

http://www.csuchico.edu/~curban/Pub_Papers/4field.html [1992 Urbanowicz History of Anthropology paper]
http://www.csuchico.edu/~curban/NatureCulture1970.html [1970 Urbanowicz on various "Ancestors"]
http://www.tamu.edu/anthropology/news.html [Anthropology in The News]
http://www.oakland.edu/~dow/anthap.htm [The ANTHAP - Applied Anthropology Computer Network]
http://www.aaanet.org/ [American Anthropological Association]

WEEK 2. 8/28/2000 + 8/30/2000} History of theory continued, key concepts, as well as Pre/Post-Darwin individuals and information.

Required Reading in: Langness: pp. xi-12, Ch. 1 (pp. 13-49), and glance at Ch 7 (pp. 188-217).
Please glance at the Kroeber & Kluckhohn 1952 publication Culture; please glance at Slotkin, pp. v-243.

PLEASE read any one of the following items from the selections on RESERVE:

Boorstin: pp. 626-635.
Darnell Selection #5 (pp. 61-77) or pp. 289-321.
Golde: Introduction, pp. 1-15 or pp. 267-289.
Kardiner and Preble: pp. 11-32.
Mead & Bunzel: pp. 1-12.
Montagu: pp. 91-97, 49-145, and 157-162.
Naroll & Naroll: Ch 2 (pp. 25-56).
Penniman: part of Ch. 4 (pp. 73-110).
Stocking (1991): pp. 8-45.

WHAT DOES ONE MAKE of the following, from Walter W. Taylor (1913-1997): "Culture, consisting as it does of mental constructs, is not directly observable. It cannot, therefore, constitute the empirical data of any discipline [stress added]." Walter W. Taylor, 1948, A Study of Archaeology (Southern Illinois University press), page 108.

"The Enlightenment is commonly defined as a period that has emphasized the exercise of enlightened reason. It was not so much a doctrine of ideas as a method of pursuing ideas. Rigorous intellect without attachment to superstition or bias was its hallmark [stress added]." Jack Watson & Grant McKernie, 1993, A Cultural History of Theatre, page 244.

ON certain individuals: "...of intelligence [who] notice more things and view them more carefully, but they comment on them; and to establish and substantiate their interpretation, they cannot refrain from altering the facts a little. They present things just as they are but twist and disguise them to conform to the point of view from which they have seen them; and to grain credence for their opinion and make it attractive, they do not mind adding something of their own, or extending and amplifying." Michel Eyquem de Montaigne [1533-1592] French philosopher/essayist), Essays, translated by J.M. Cohen, 1958, page 108.

"Read not to contradict and confute; nor to believe and take for granted; nor to find talk and discourse; but to weigh and consider. Some books are to be tasted, others to be swallowed, and some few to be chewed and digested; that is, some books are to be read only in parts; others to be read but not curiously; and some to be read wholly, and with diligence and attention." Francis Bacon [1561-1626], English essayist and philosopher.

"The Persian Letters [published in 1721 by Montesquieu, 1686-1755] is among the earliest major works by students of man and society to apply what has been called the double optic of cultural relativism. It was this that enabled Montesquieu to regard his own society as a subject for investigation at least as problematical as any other." Melvin Richter, 1977, The Political Theory of Montesquieu, page 31.

"Who invented the telephone? Microsoft Corp's Encarta multimedia encyclopedia on CD-ROM has an answer to that simple question. Rather, two answers. Consult the U.S., U.K., or German editions of Encarta and you find the expected one: Alexander Graham Bell. But look at the Italian version and the story is strikingly different. Credit goes to Antonio Meucci, an impoverished Italian-American candlemaker who, as the Italian-language Encarta tells it, beat Bell to the punch by five years. Who's right? Depends on where you live. ... in the age of the Internet, the issue of adapting products to local markets is raising trickier problems. Technology and globalization are colliding head-on with another powerful force: history. Perhaps nowhere is this conflict more apparent than in information as with Microsoft's Encarta, which has nine different editions, including one in British English and one in American. It's Microsoft's peculiar accomplishment that it has so mastered the adaptation of its products to different markets that they reflect different, sometimes contradictory, understandings of the same historical events. 'You basically have to rewrite all of the content,' says Dominique Lempereur, who, from her Paris office, oversees the expansion of Microsoft's education-related products to foreign markets. 'The translation is almost an accessory.' ... Consistency is clearly not Encarta's goal, and that's something of a controversial strategy. Encyclopedia Britannica, for example, has a policy of investigating contradictions across its editions and deciding on a standard presentation. Where it can establish a fact that is internationally solid, 'we go with that, and present other interpretations as need be,' says Dale Holberg, Britannica's editor in Chicago. His staff has looked into the Meucci question. Their verdict: Bell still gets the credit, world-wide, for inventing and patenting the electric telephone. ... Microsoft, as a technology conglomerate, has an interest in not stirring up controversies that endanger the sale of its other products. But the universaility of the Web also frustrates efforts to localize content. And there remains the possibility that it will bring about pressure for one universally aplicable version of history. Perhaps one day Mr. Meucci will share space with Alexander Graham Bell in all of the Encartas [stress added]." Kevin J. Delaney, 1999, Microsoft's Encarta Has Different Facts For Different Folks. The Wall Street Journal, June 25, 1999, page 1 & A11.

Carolus Linnaeus (1707-1778): "Latinized form of Carl von Linné. Swedish naturalist and physician. His botanical work Systema Naturae 1735 contained his system for classfiying plants into groups depending on shared characteristics (such as the number of stamens in flowers), providing a much-needed framework for identification. He also devised the concise and precise system for naming plants and animals, using one Latin (or Latinized) word to represent the genus and a second to distinguish the species." Sarah Jenkins Jones (Editor), 1996, Random House Webster's Dictionary of Scientists, page 299.

"Critiques of anthropology from within the discipline and from without have been a major feature of our intellectual life since the late 1960s. The theoretical and empirical bases of cultural and social anthropology have been under attack since the Marxist and New Left critiques of the 1960s to those coming more recently from poststructuralism, postmodernism and literate theory, and postcolonial and cultural studies. As a result, several academic generations have been educated by reading the attacks on the field but rarely dealing with the actual theoretical works and ethnographies of earlier anthropologists. This article deals with several of the most common charges leveled at anthropology, notably that it has regularly and necessarily exoticized 'Others,' has been ahistorical, and has treated each culture as if it were an isolate, unconnected to any other. It demonstrates how inaccurate and easily falsifiable such claims are and recommends a critical reevaluation of these unexamined and destructuve cliches [stress added]." Herbert Lewis, 1998, The Misrepresentation of Anthropology and Its Consequences. American Anthropologist, Vol. 100, No. 3, pages 716-731, page 716.

"The Marquis de Condorcet (1743-94), who contributed on mathematical subject to the Encyclopédie, became perpetual secretary of the Académie des Sciences and supported Turgot's reforms and freedom of trade. He advanced probability theory (applying it outside the mechanical sciences) and wrote for a popular audience. In his General Picture of Science, which has for its Object the Application of Arithmetic to the Moral and Political Sciences (1783) Condorcet argued that a knowledge of probability, 'social arithmetic', allowed people to make rational decisions, instead of relying on instinct and passion. Condorcet was a great believer in the possibility of indefinite progress through human action, seeing the key in education. He believed that acquired characteristics could be inherited and thus that education could have a cumulative effect [stress added]." Jeremy Black, 1999, History of Europe: Eighteenth Century Europe, Second Edition (NY: St. Martin's Press), page 320.

"Anthropology has been for some time now undergoing a critique led largely by ethnographers, who must face most squarely the moral ambiguities of their surveillance and its public uses. Most of the historical examination of the field has been directed at the nineteenth century's climax of bad faith; the mutual aid offered each other by academic anthropology and the imperial state has by now been amply documented and lamented." [The author's footnote #53 refers to her footnote #18 and numerous references, including: Edward Said, 1979, Orientalism; Clifford & Marcus, 1986, Writing Culture; G.W. Stocking, 1983, Observers Observed; G.W. Stocking, 1987, Victorian Anthropology, as well as many more.] Mary Baine Campbell, 1999, Wonder & Science: Imagining Worlds in Early Modern Europe (Cornell University Press), page66.

"Experts call this new field 'cognitive computing,' a blend of behavioral sciences and computer science. Some Web developers now employ staffs of psychologists, sociologists, and cultural anthropologists, along with the requisite software engineers, to create Web interfaces that are tailor-made for a particular market, or, in some instances, for an individual customer's consciousness. 'You have to be a student of human behavior to be an effective e-commerce developer...you have to tailor content to those differences online [stress added].'" Gene Koprowski, 1998, The (New) Hidden Persuaders. The Wall Street Journal, December 7, 1998, page R10.

"This is a fantastic job. In my wildest dreams in graduate school, I couldn't have imagined a job this great." (John Sherry, anthropologist who studies computer use in extreme environments for Intel) AND "Over the year, [Bonnie] Nardi ["long-time design anthropologist who has worked at Hewlett-Packard and Apple and now does research at AT&T Labs West in Menlo Park, Calif."] has seen the idea of anthropology as a useful addition to industry becoming more commonplace. Today, both the University of California, Irvine, and Georgia Tech include ethnographic training as part of their computer science degree programs. 'They're attracting not just supergeeks, but people who want to work on the border of people and technology,' she says [stress added]." Elizabeth Weise, 1999, Companies Learn Value of Grass Roots: Anthropologists Help Adapt Products to World's Cultures. USA Today, May 26, 1999, page 4D. 

Interesting (And Somewhat Appropriate) Web Sites Are:

http://www.unipv.it/webbio/dfantrop.htm [A Massive Anthropology site!]
http://www.uncwil.edu/stuaff/career/anthropology.htm [Anthropology careers]
http://home.worldnet.fr/clist/Anthro/Texts/ [Anthropology Resources on the Internet]
http://www.csuchico.edu/lref/guides/rbs/anthro.htm [Anthropology Resources beginning with CSU, Chico]
http://www.hti.umich.edu/e/ehraf/ [Electronic HRAF! - begin from CSU, Chico]
http://www.sjsu.edu/depts/anthropology/svcp/ [The Silicon Valley Cultures Project]
http://www.boston.com/dailyglobe2/067/science/Science_fits_nicely_between_art_reality+.shtml [Science Fits Nicely Between Art+Reality]

NOTE: "Technocracy is not a new idea. The technocracy movement dates back to early-nineteenth-century philosopher August Comte, the founder both of modern sociology and positivism." Thomas S. Valovic, 2000, Digital Mythologies: The Hidden Complexities of the Internet (Rutgers University Press), page 202.

"Web Surfing Is Fast Way To Go Job Hopping" from The Wall Street Journal, May 27, 1999, page B12 [some sources]:

ALSO REMEMBER:

Career Planning & Placement Office
http://www.csuchico.edu/plc/welcome2.html

Office of Experiential Education
http://rce.csuchico.edu/ids/

"CSU, Chico's Experiential Education program links the University to business, industry, and government by giving students an opportunity to combine classroom study with career related work experience. The program helps students define their educational goals and prepare for their careers by exploring the realities of the working world."

---

WEEK 3. NO CLASS on Monday 9/4/2000 but class on Wednesday 9/6/2000} Some 19th Century research in Europe and America: Pre-Boas, Darwin, Spencer, Morgan, Tyler, Frazer, Powell, Pitt-Rivers, Prichard, et al. and Darwin (1809-1882) in context.

Required Reading in: Langness: Repeat Ch. 1 (pp. 13-49) and glance at Chapter 2 (pp. 50-73).
Glance at Slotkin, pp. 244-460.
Glance at D. Hakken (1999).

PLEASE read any one of the following items from the selections on RESERVE:

Bidney: Ch 7 (pp. 183-214).
Boorstin: pp. 636-652.
Hays pp. vii-xv and Ch 1-5 (pp. 1-49).
Harris (1968): Ch 5 (pp. 108-141).
Herbert: pp. 1-28.
Hinsley: pp. 7-63 or pp. 129-189.
Kardiner & Preble: pp. 33-94.
Malefijt Ch 7 (116-137) or Ch. 8 (138-159) or Ch. 11 (215-255).
Mead & Bunzel: pp. 58-81.
Mead & Bunzel: pp. 129-138.
Mead & Bunzel: pp. 203-245.
Mead & Bunzel: pp. 305-318.
Moore: pp. 15-68.
Naroll & Naroll: Ch 3 (pp. 57-121).
Penniman: part of Ch. 4 (pp.110-146).
Silverman: Ch. 1 (pp. 1-33).
Stocking (1991): pp. 144-185.
Stocking: pp. 1-14 and Ch. 3 (pp. 84-123).
Stocking: Ch. 5 (pp. 179-232).

"When we employ the tools of our understanding to think about our own tools of understanding, our thought becomes reflexive and recursive. Human thought is thinking about itself, considering the conditions of its own possibility, and the forms and limits of its own adequacy. ... the reflexiveness or self-applicability of cultural software is one of its most significant features. Human understanding - hence human understanding about understanding - is essentially reflexive and self-referrential. It can use its own tools to think about its own tools, and equally important, it does use its own tools to think about its own tools. Our examination of our cultural software is a reflexive study of a phenomenon already reflexive by nature [stress added]." J.M. Balkin, 1998, Cultural Software: A Theory of Ideology, pages 128-129.

"Two ideas dominated the life of Herbert Spencer [1820-1903]: that of evolution, for which he invented them term 'survival of the fittest,' and that of personal freedom. ... More important for the anthropologist, Spencer retained the model of the biological organism as the basis for understanding the social realm. ... Spencer also used the term superorganic, which has its own place in anthropological theory as developed in the writings of such authors as Edward Sapir [1884-1939] and Alfred Louis Kroeber [1876-1960] [stress added]." Paul Bohannan & Mark Glazer, Editors (1988) High Points in Anthropology, pages 3-5.

"Paul Broca [1824-1880] was a surgeon, a neurologist and an anthropologist, a major figure in the development of both medicine and anthropology in the mid-nineteenth century. ... He loved, as one biographer said, mainly serenity and tolerance. In 1848 he founded a society of 'free-thinkers.' Almost alone among French savants of the time, he was sympathetic to Charles Darwin's idea of evolution by natural selection." Carl Sagan, 1979, Broca's Brain: Reflections on the Romance of Science, page 7.

"The field of Anthropology, however, was formally inauguarated by the French physician Paul Broca (1824-1880), with the establishment of the Societé d'Anthropologie de Paris in 1859--ironically the same year that Charles Darwin produced the full development of his idea that the myriad forms of the biological world had all arisen and been shaped by the continuing action of the everydat forces still in operation: evolution by means of natural selection (Darwin, 1859 [Origin]). Broca's Societé served as the model for the creation of comparable organizations subsequently in both England (1863)...and Germany (1869 and 1870)...." C. Loring Brace, 2000, Evolution in an Anthropological View (Walnut Creek: Altamira Press), page 15.

"No theme in biology and perhaps in all the sciences so seized the Victorian imagination as did the evolutionary hypothesis. Evolution, the development of one form from an antecedent form or series of forms, acquired obvious relevance for an understanding of the past and present condition of animal and plant species [stress added]." In Victorian Science: A Self-Portrait From The Presidential Addresses to the British Association for the Advancement of Science, 1970, edited by George Basalla, William Coleman, and Robert H. Kargon, page 300.

"Formal anthropology in the first half of the nineteenth century was defined by the research project of Prichardian 'ethnology' (the tracing of prehistoric origins of peoples), and in its next major phase would be preoccupied with theories of the evolutionary development of civilization. Not until the twentieth centiry would it discover its vocation of closely scrutinizing particular societies from the point of view of the idea of culture in the 'wide ethnographic sense'; nor would it institute until then the professional fieldwork procedures supposed to warrant the scientific authority of the reconstitute discipline." Christopher Herbert, 1991, Culture And Anomie: Ethnographic Imagination In The Nineteenth Century, page 150.

"The characteristics of any age are revealed not simply by political and social developments, but by the manner in which contemporaries tried to explain their situation in time and place and by the language and concepts in which such explanations were formulated and discussed. In the case of mid- and late Victorian Britain the most ambiguous and slippery notion of 'evolution' generated perhaps the most striking cluster of concepts around which the governing ideas of the time were put together and assessed. ... the key mid- and late nineteenth-century figures in this new comparative endeavour--the lawyer Sir Henry Maine, the anthropologists General Pitt-Rivers, J. F. McLennan, and E.B. Tylor, the philosopher and sage Herbert Spencer--placed as they were amidst the ruins of utilitarianism, performed the remarkable feat of reasserting the essential unity of mankind, not by means of human identity as such, but by explaining obvious differences as no more than different stages in the same universal and evolutionary process." K. Theodore Hoppen, 1998, The Mid-Victorian Generation: 1846-1886, pages 472-473.

"In fact, the earliest, so-called evolutionary anthropologists, Tylor, Morgan, and McLennan, did not employ the term 'evolution' at all; they continued to speak unhesitatingly of progress. It was not until near the end of the nineteenth century that the majority of social progressivists followed the lead of Spencer, and renamed their doctrine Social Evolutionism. They thus availed themselves of the scientific cachet now enjoyed by Darwinism, and could assert or suggest that social evolution is 'the continuation of biological evolution by other means.' [M.D. Sahlins, and E.R. Service, editors, 1960, Evolution and Culture, page 23.] That claim undoubtedly had a lot to do with the eventual acceptance of anthropology as a legitimate science, and it continues to be asserted down to the present day. Yet Social Progressivism did not really become evolutionary, in any sense that Darwin would have understood, until the middle of the twentieth century [and W.Y. Adams cites D. Greenwood, 1984, The Taming of Evolution and E.R. Service, 1985, A Century of Controversy]. The only role that can legitimately be claimed for Darwin in the birth of anthropology is that of an approving onlooker." William Y. Adams, 1998, The Philosophical Roots of Anthropology, page 51.

"You are the result of an unbroken chain spanning thousands of generations of males and females who were all successful at finding a mate." Richard Brodie, 1996, Virus Of The Mind: The New Science of the Meme [Seattle, WN: Integral Press], page 104.

Thomas Robert Malthus (1766-1834): "English economist [and cleric!]. His Essay on the Principle of Population 1798 (revised 1803) argued for population control, since populations increase in geometric ratio and food supply only in arithmetic ratio, and influenced Charles Darwin's thinking on natural selection as the driving force of evolution. Malthus saw war, famine, and disease as necessary checks on population growth" [stress added]." Sarah Jenkins Jones (Editor), 1996, Random House Webster's Dictionary of Scientists, page 317.

"False facts are highly injurious to the progress of science, for they often endure long; but false views, if supported by some evidence, do little harm, for every one takes a salutary pleasure in proving their falseness: and when this is done, one path towards error is closed and the road to truth is often at the same time opened." Charles R. Darwin [1809-1882], The Descent of Man And Selection in Relation to Sex, 1871 [1981 Princeton University Press edition, with Introduction by John T. Bonner and Robert M. May], Chapter 21, page 385.

"Whatever the controversies that surround him, Charles Darwin was certainly the most important natural scientist of the past century; he may become the most important social scientist of the next. His great insight--that humans are animals and that their behavior, like that of all animals, is shaped by evolution--is now making its way into social theory. In economics, linguistics, anthropology and psychology, scholars are attempting to see how our evolved nature, interacting with particular environments, generates the ways we trade and speak, live with others and with ourselves [stress added]." Anon., The Wall Street Journal, May 27, 1999, page A24.

"Wherever the European has trod, death seems to pursue the aboriginal. We may look to the wide extent of the Americas, Polynesia, the Cape of Good Hope, and Australia, and we find the same result. Nor is it the white man alone that acts as the destroyer; the Polynesian of Malay extraction has in parts of the East Indian archipelago, thus driven before him the dark-coloured native. The varieties of man seem to act on each other in the same way as different species of animals--the stronger always extirpating the weaker [stress added]." Charles R. Darwin [1809-1882], 1839, The Voyage of the Beagle (Chapter 19: "Australia"), 1972 Bantam paperback edition (with "Introduction" by Walter Sullivan), page 376.

"It may not be logical, but to my imagination, it is far more satisfactory to look at the young cuckoo ejecting its foster-brothers, ants making slaves, the larvae of the Ichneumidae feeding within the live bodies of their prey, cats playing with mice, otters and cormorants with living fish, not as instincts specially created by the Creator, but as very small parts of one general law leading to the advancement of all organic bodies--Multiply, Vary, let the Strongest Live and the weakest Die [stress added]." Charles R. Darwin [1809-1882], 1884, Appendix: A Posthumous Essay On Instinct. In Mental Evolution In Animals by George John Romanes [NY: AMS Press 1969 reprint edition], pages 353-384, page 384.

Interesting (And Somewhat Appropriate) Web Sites Are:

http://www.csuchico.edu/~curban/Darwin2000.html [2000 Urbanowicz November AAA on Darwin]
http://www.csuchico.edu/~curban/SoAmGIslands.html [July 2000 Urbanowicz Galápagos Islands Trip]
http://kroeber.anthro.mankato.msus.edu/bio/tylor.htm [Edward Burnett Tylor]
http://www.indiana.edu/~wanthro/theory.htm [Anthropology Theory from Indiana University]
http://www.shef.ac.uk/~psysc/darwin/dar.html [On Darwin]
http://www.uib.no/zoo/classics/new_species.txt [Alfred Russell Wallace 1855 paper]
http://www.uib.no/zoo/classics/varieties.html [Alfred Russell Wallace 1858 paper]
http://www.ucmp.berkeley.edu/history/thuxley.html [Thomas Henry Huxley: 1824-1895]
http://www.human-nature.com/darwin/huxley/contents.html [Thomas Henry Huxley: 1824-1895]
http://www.csuchico.edu/~curban/DarwinPhil108.htm [1999a Urbanowicz"Darwin" web paper]
http://www.csuchico.edu/~curban/DarwinMiscSep99.html [1999b: Another Urbanowicz Darwin paper]
http://www.csuchico.edu/~curban/Darwin116.html [1993 Urbanowicz on Darwin presentation]
http://www.literature.org/authors/darwin-charles/the-origin-of-the-species/ [C. Darwin} Origin of Species]
http://www.dimensional.com/~randl/scopes.htm [The Scopes "Monkey Trial," or "A 1925 Media Circus"]

WEEK 4. 9/11/2000 + 9/13/2000} Darwin, Spencer, Morgan, Tylor et al. continued, into the 20th Century. Preliminary discussion of your term paper topic interests. [TO BE ASSIGNED: 1/2 the class on 9/18/2000 and 1/2 on 9/20/2000. WRITING ASSIGNMENT #1 [10%] DUE 9/18/2000 or 9/20/2000.

Required Reading in: Langness: Chapter 2 (pp. 50-73).

HAVE a look again at a "different" article from the following items on RESERVE:

Bidney: Ch 7 (pp. 183-214).
Boorstin: pp. 636-652.
Hays pp. vii-xv and Ch 1-5 (pp. 1-49).
Harris (1968): Ch 5 (pp. 108-141).
Herbert: pp. 1-28.
Hinsley: pp. 7-63 or pp. 129-189.
Kardiner & Preble: pp. 33-94.
Malefijt Ch 7 (116-137) or Ch. 8 (138-159) or Ch. 11 (215-255).
Mead & Bunzel: pp. 58-81.
Mead & Bunzel: pp. 129-138.
Mead & Bunzel: pp. 203-245.
Mead & Bunzel: pp. 305-318.
Moore: pp. 15-68.
Naroll & Naroll: Ch 3 (pp. 57-121).
Penniman: part of Ch. 4 (pp.110-146).
Silverman: Ch. 1 (pp. 1-33).
Stocking (1991): pp. 144-185.
Stocking: pp. 1-14 and Ch. 3 (pp. 84-123).
Stocking: Ch. 5 (pp. 179-232).

"Joseph François Lafitau (1670-1746) spent six years among the Iroquois in a Canadian mission at Sault Saint Louis (outside of Montreal) in the early eighteenth century and who knows how many more years reading 'the old relations' for data about the earlier, contact-period lifeways of the Iroquois and other American peoples. His big illustrated book is considered by many to constitute the first work of ethnology proper (especially in its articulation of a classificatory system to describe Iroquois kinship). Though little read in the century and more intervening between its appearance and Lewis Henry Morgan's League of the Iroquois (1851), it has earned the respect of many anthropologists and is still in use as a reliable source for the folkways it set out, in part, to represent and interpret" [stress added]." Mary Baine Campbell, 1999, Wonder & Science: Imagining Worlds in Early Modern Europe (Cornell University Press), page 289.

"The recognition of Boucher de Perthes' [1783-1868] thesis marked a new era because it implies that culture dates back to the Pleistocene: the flints were not only made by man, they were obviously more than random freaks and worked in conformity with a social tradition." Robert H. Lowie [1883-1957], 1937, The History of Ethnological Theory (page 7).

"Thomas Jefferson [1743-1826] is very often cited as the 'father' of American archaeology, and he certainly attempted one of the first archaeological explanations of the question ["Who Got here First?"] when he wrote in his famous 'Notes on Virginia' (1787) about an Indian mound that he had excavated many years before. However, his strongest evidence to support his belief in an Asian origin (via the Bering Strait) of the Native Americans was from his study of Indian languages. He cited the diversity of these languages as proof that they had been here a long time." Stephen William, 1992, "Who Got To America First?" reprinted in Anthropology Explored: The Best Of Smithsonian Anthro Notes, 1998, edited by Ruth O. Selig and Marilyn R. London, pages 141-149, page 144.

"The eagerness and energy of the [19th century] amateurs gradually won a place for their subject as an independent science. A museum of ethnology was established in Hamburg in 1850; the Peabody Museum of Archaeology and Ethnology at Harvard was founded in 1866; the Royal Anthropological Institute in 1873; the Bureau of American Ethnology in 1879. Tylor was made Reader in Anthropology at Oxford in 1884. The first American professor was appointed in 1886. But in the nineteenth century there were not a hundred anthropologists in the whole world. The total number of anthropological Ph.D.'s granted in the United States prior to 1920 was only 53. Before 1930 only four American universities gave the doctorate in anthropology [stress added]." Clyde Kluckhohn, 1949, Mirror For Man: The Relation of Anthropology To Modern Life, page 6.

"Several aspects of Tylor's work should be noted: his definition of culture, his ideas of cognitive evolution, and his attempts to use statistical analysis in comparative studies [stress added]." Paul Bohannan & Mark Glazer, Editors (1988) High Points in Anthropology, page 63.

"Lewis Henry Morgan [1818-1881] was one of the most influential thinkers of the nineteenth century--not just for the future of anthropology, but for the future of capitalism and world politics. ... Morgan's best-known work is Ancienty Society. Since it was first publihed in 1877, it has never been out of print. ... Three aspects of Morgan's work still live: (1) his discovery of the classificatory system of kinship; (2) his analytical distinction between family and household...and (3) his contributions to broader anthropological theory" [stress added]." Paul Bohannan & Mark Glazer, Editors (1988) High Points in Anthropology, pages 29-31.

"The ability of anthropologists to get us to take what they say seriously has less to do with either a factual look or an air of conceptual elegance than it has to do with their capacity to convince us what they say is a result of their having actually penetrated (or, if you prefer, been penetrated by) another form of life, one way or another, truly 'being there.' And that, persuading us that this offstage miracle has occurred, is where the writing comes in." Clifford Geertz (1988) Works And Lives: The Anthropologist As Author.

"During the late nineteenth century, Lewis Henry Morgan [1818-1881], a Rochester lawyer-turned-ethnologist, was America's most influential anthropologist." David Hurst Thomas, 2000, Skull Wars: Kennewick Man, Archaeology, And The Battle For Native American Identity (NY: Basic Books), page 44.

"In North America, anthropology among the social sciences has a unique character, owing in large part to the natural-science (rather than social science) background of...." Franz Boas [1858-1942], Frederic Ward Putnam [1839-1915], and John Wesley Powell [1834-1902]. Franz Boas was "educated in physics, was not the first to teach anthropology in the United States, but it was her and his students, with their insistence on scientific rigor, who made such courses a common part of college and university curricula." Frederic Ward Putnam was "a zoologist specializing in the study of bords and fishes and permanent secretary of the American Association for the Advancement of Science, [and he] made a decision in 1875 to devote himself to the promotion of anthropology. Through his efforts many of the great anthropology museums were established." John Wesley Powell "was a geologist and founder of the United States Geological Survey, but he also carried out ethnographic and linguistic research (his classification of Indian languages north of Mexico is still consulted by scholars today). In 1879, he founded the Bureau of American Ethnology (ultimately absorbed by the Smithsonioan Institution), thereby establishing anthropology within the United States Government [stress added]." (William A. Haviland, 1999, Cultural Anthropology, 9th edition, page 25.)

"In 1894, Frank Hamilton Cushing [1857-1900], head of the Smithsonian's Bureau of Ethnology, came to Philadelphia. He had come to visit the exhibits of the newly opened anthropological museum at the University of Pennsylvania. A reporter from the Philadelphia Press nipped at his heels as he toured the galleries. Cushing was a minor celebrity in the world of anthropology and ethnology. The Philadelphia Press reporter wrote of him: 'No one has done so much to read the every-day lives of the pre-historic people of America from the remains found and his skill in this direction is almost uncanny [stress added]." Steven Conn, 1998, Museums And American Intellectual Life, 1876-1926, page 3.

"In 1948, when this magazine [Archaeology] first appeared [and Charles F. Urbanowicz was six years old!], archaeologists believed humanity was little more than a quarter of a million years old. The earliest farmers came from Egypt's Fayum, perhaps 6,000 years ago. The Maya were peaceful, calendar-obsessed astronomers. Stonehenge was effectively undated. The first Native Americans were big-game hunters who roamed the plains. Archaeologists, meanwhile numbered in the hundreds, many of them amateurs or self-trained excavators, and most worked within the narrow confines of Europe, Southwestern Asia, and North America. Five decades later, we gaze out over an archaeological landscape transformed. The human past extends back more than 2.5 million years, farming is at least 10,000 years old, and the Maya are known to have been an aggressive, blood-thirsty people. The hundreds of archaeologists have become thousands, most professionally trained, conducting fieldwork in widely scattered parts of the world. And archaeology is concerned with every facet of the past, from our East African origins to the technological achievements of the Industrial Revolution. Developments in three major areas have redefined research during these years: computers and an awesome array of new scientific methods have allowed us to make discoveries unimaginable at mid-century; the explosive growth in the humber of professionals and the rise of nationalism have made archaeology a global discipline; and theoretical advances have transformed the way we approach the business of discovery. Willard Libby's remarkable chronological method, developed in the late 1940s, won him a Nobel Prize [in Chemistry in 1960 ] and changed the course of archaeology. C-14 dating allowed the first relatively precise chronology for the past 40,000 years... People sometime ask me, 'Will archaeology survive in the twenty-first century?' If the dramatic discoveries and scientific achievements of the past 50 years are any guide, the answer must be a resounding yes [stress added]." Brian Fagan, 1998, 50 Years of Discovery: How Archaeology Has Reconfigured The Human past. Archaeology, September/October, Vol. 51, No. 5, pages 33-34.

On Clarence Darrow (1857-1938): "He had a tremendous lust for life, yet he came about as close to living according to the Sermon on the Mount as could any man trying to earn his way in a competetive world. He was a man with all the faults, shortcomings and inadequacies of a man, but he was a civilized human being in that he could not endure to see his fellow human being suffer. His quarrel had never been with religion itself but with those creeds which turned their backs on education and science; his quarrel with these forms of worship was on the ground that they operated against the welfare of their own people." Irving Stone, Clarence Darrow: For The Defense (NY: Bantam), page 275.

from: The World's Most Famous Court Trial: Tennessee Evolution Case (1925) (1990 Reprint Edition published by Bryan College, Dayton, Tennessee), page 87; the court transcript points out that Clarence Darrow said: "If today you can take a thing like evolution and make it a crime to teach it in the public school, tomorrow you can make it a crime to teach it in the private schools, and the next year you can make it a crime to teach it to the hustings or in the church. At the next session you may ban books and the newspapers. Soon you may set Catholic against Protestant and Protestant against Protestant, and try to foist your own religion upon the minds of men. If you can do one you can do the other. Ignorance and fanaticism is ever busy and needs feeding. Always it is feeding and gloating for more. Today it is the public school teachers, tomorrow the preachers and the lecturers, the magazines, the books, the newspapers. After while, your honor, it is the setting of man against man and creed against creed until with flying banners and beating drums we are marching backward to the glorious ages of the sixteenth century when bigots lighted fagots to burn the men who dared to bring any intelligence and enlightenment and culture to the human mind [stress added]."

Interesting (And Somewhat Appropriate) Web Sites Are:

http://catal.arch.cam.ac.uk/catal/catal.html [Ian Hodder's Çatalhöyük site]
http://www.ncl.ac.uk/~nktg/wintro/ [Archaeology: An Introduction by Kevin Greene]
http://www.culture.fr/gvpda.htm [20,000 year old cave paintings]
http://www.scanet.org/ [Society for California Archaeology]

WEEK 5. 9/18/2000 or 9/20/2000} DISCUSSION OF WRITING ASSIGNMENT #1 (5%) Approximately 1/2 class either Monday or Wednesday: Class assignments will have been made on 9/13/2000 for classroom attendance this week.

"In the late nineteenth century the popular understanding of evolution became permeated by social Darwinism, a philosopher most closely identified with Herbert Spencer [1820-1903], who was energetically adapting Darwin's theories to fit his own political views. Spencer thought females never had been inherently equal to males and could never be; subordination of women was not only natural but, in his view, desirable. [FN #31 for the author reads, in part: "For a review of the relevant literature, see especially Richard Hofstadter, Social Darwinism in American Thought (Boston: Beacon Press, 1955). Social Darwinism continues to be an important force in popular thinking...."]. Social Darwinism has, almost indelibly, tainted most people's understanding of evolutionary theory--certainly as it applies to human beings. Yet social Darwinism differs from Darwinism-without-adjectives in one all important way, and ignoring this distinction has been one of the most unfortunate and long-lived mistakes of science journalism. Darwinism propwer is devoted to analyzing all the diverse forms of life according to the theory of natural selection. Darwinists describe competition between unequal individuals, but they place no value judgement on either the competition or its outcomes. Natural-selection theory provides a powerful way to understand the subordination of one individual, or a group of individual, by another, but it in no way attempts to condone (or condemn) subordination. By contrast, social Darwinists attempt to justify social inequality. Social Darwinism explicitly assumes that competetion leads to 'improvement' of a species; the mechanism of improvement is the unequal survival of individuals and their offspring. Applying this theory to to the human condition, social Darwinists hold that those individuals who win the competetion, who survive and thrive, must necessarily be the 'best.' Social inequalities between the sexes, or between classes or races, represent the operation of natural selection and therefore should not be tampered with, since such tampering would impede the progress of the species. It is this latter brand of Darwinism that became popularly associated with evolutionary biology. The association is incorrect, but it helps to explain why feminists have steadfastly resisted biological perspectives [stress added]." Sarah Blaffer Hrdy, 1981, 1999, The Woman That Never Evolved: With A New Preface and Bibliographical Updates (Harvard University Press), pages 12-13.

WEEK 6. 9/25/2000 + 9/27/2000} 19th / 20th Century Reaction(s) & REVIEW on Wednesday 9/27/2000 (including François Péron, Franz Boas and others!)

Required Reading in: Langness: Repeat Ch 2 (pp. 50-73).

PLEASE read any one of the following items from the selections on RESERVE:

Any appropriate selection in U. Gacs et al.
Bidney: Ch 8 (pp. 215-249).
Darnell: #20 (pp. 260-273).
Geertz (1988): Ch. 1 (pp. 1-24).
Golde: pp. 293-331.
Harris: Ch 9 + 10 (pp. 250-300) or Harris Ch. 18 (pp. 464-513).
Hays: Ch 23-29 (pp. 227-305).
Honigman: Ch 15 (pp. 637-716).
Kardiner & Preble: pp. 95-116 or pp. 117-139 and pp. 163-177.
Kuper: Ch 7 (pp. 204-226).
Mead & Bunzel: pp.477-484 & 617-628 or pp. 458-507.
Moore: pp. 113-139.
Montagu: #18 (pp. 315-319) or Montagu #20 (pp. 344-391).
Silverman: Ch. 2 (pp. 35-65) or Ch. 4 (pp. 101-139).
Voget: Ch 13 (pp. 480-538).

"In the United States anthropology began in the 19th century when a number of dedicated amateurs went into the field to gain a better understanding of what many European Americans still regarded a 'primitive people.' Exemplifying their emphasis on firsthand observation is Frank Hamilton Cushing [1857-1900], who lived among the Zuni Indians for 4 years.... Among these founders of North American anthropology were a number of women whose work was highly influential among those who spoke out in the 19th century in favor of women's rights. One of these pioneering anthropologists was Matilda Cox Stevenson [1849-1915], who also did fieldwork among the Zuni. in 1885, she founded the Women's Anthropological Society, the first professional association for women scientists. Three years later, the Bureau of American Ethnology hired her, making her one of the first women in the United States to receive a full-time position in science [stress added]." William A. Haviland, 1999, Cultural Anthropology, 9th edition, page 7.

"Alice C. Fletcher [1838-1923] began her long and distinguished career in anthropology during the late 1870s at the age of forty, studying archaeology at Harvard's Peabody Museum under the direct supervision of the eminent Professor Frederick Ward Putnam [1839-1915]. She got off to a remarkable start at Harvard's Peabody, digging in the shell mounds of Maine and nearly single-handedly saving Ohio's famous Serpent Mound from destruction." David Hurst Thomas, 2000, Skull Wars: Kennewick Man, Archaeology, And The Battle For Native American Identity (NY: Basic Books), page 65.

"Boas' name, work, philosophy, and personality dominated American anthropology during the first two decades of the 20th century, only to be replaced in the next three decades by the dozens of his students who became illustrious scholars in the field. To them he was a mentor and friend, paterfamilias and colleague." D. Hunter & P. Whitten, Editors, 1976, Encyclopedia of Anthropology, page 62.

"Boas, whose face carried dueling scars, the results of defending himself against ant-Semitic slurs during his German student years, applied a nineteenth-century idealist humanist measuring rod to each individual: 'As a thinking person, for me the most important result of this trip [to Baffin Land] lies in the strengthening of my point of view that the idea of a 'cultured' individual is merely relative and that a person's worth should be judged by his Herzensbildung. This quality is present or absent here among the Eskimo, just as among us. All that man can do for humanity is to further the truth, whether it be sweet or bitter." [cites George W. Stocking, 1968/1982, Race, Culture, And Evolution: Essays in The History of Anthropology, pages 149 & 148]. Micaela di Leonardo, 1998, Exotics At Home: Anthropologists, Others, American Modernity (University of Chicago Press), page 161.

Lewis Henry Morgan (1818-1881) was once termed the "dean of American anthropology" and as L.A. White (1900-1975) has written: "Morgan fell into disrepute in the United States when Franz Boas and his students rose to ascendency in anthropological science. As an American he was looked down upon, ignored by the European-born members of the Boas school. The reaction against cultural evolutionism, which became vigorous in the United States under Boas, and in Europe under the leadership of Fritz Graebner and later of Schmidt and Koppers, took Morgan as its prime target. He was in turn ignored, belittled, and ridiculed. The fact that Ancient Society [1877] had become a Marxist classic unquestionably contributed to the hostility to and rejection of Morgan's work, but it is difficult to gauge the magnitude of this factor." Leslie A. White, 1968, Lewis H. Morgan. In International Encyclopedia of the Social Sciences, 1968, Vol. 10, pages 496-498, pages 497-498.

Edward S. Curtis [1868-1952]: "Curtis ended up working for 30 years on his self-assigned assignment [which was to culminate in his multivolume work entitled The North American Indian] in which he regarded himself as both an artist and a scientist. He visited 80 tribes, exposed a total of approximately 40,000 negatives, conducted countless interviews on manners and customs, wrote down the tribal histories that had been handed down orally, and concerned himself with stories, legends, and myths. He conducted linguistic studies, and with the help of an assistant used an early Edison wax cylinder recording instrument to record music, songs and chants, which were later transcribed into musical notation. The entire material was then prepared for publication. As an example, the basis concepts of 75 languages and dialects were preserved in this manner, and more than 10,000 songs recorded. But that wasn't all: Curtis was also the first person to make motion pictures of the Indians, filming among other things....[stress added!]." Hans Christian Adam, 1997, Introduction. In The North American Indian: The Complete Portfolios by Edward S. Curtis (Köln: Taschen), pages 6-30, pages 17-18.

"…he identified himself as Harold P. Curtis, the son of Edward S. Curtis [1868-1952]. His father, he said, was in his day a well-known photographer who specialized in Indian subjects. Had I ever heard of him? I answered yes, for as it happened, I did know a little about that brilliant photographer and ethnographer who, in the early decades of this [20th] century, created so many splendid camera studies of Indian life and the multivolume work entitled The North American Indian, a priceless written and pictorial record of the traditional lifeways and legends of almost all of the Indian peoples of the trans-Mississippi West [stress added]." James Hutchins [Senior Historian, National Museum of American History, Smithsonian institution], 1999, Edward S. Curtis and Custer's Crow Scouts. In Little Bighorn Remembered: The Untold Story of Custer's Last Stand by Herman J. Viola (Random House), pages 152-163, page 152.

"The Boasian method consisted of examining cultures in depth, establishing their history through language, art, myth, and ritual and studying the influences that shaped them in their distinctive environments and in contacts with neighboring cultures. .... For Boas, cultures could not be explained in terms of the native endowments of particular races. His work led inevitably to cultural relativism; he argued that anthropologists needed to bring to their work the fearless vision of the outsider and the capacity to see another culture unblinkered by one's own. Under his influence anthropology became the study of culture, not race, moving away from its biological determinist roots toward a more genuinely historical understanding of the relationship between ethnicity, culture, and society [stress added]." Hilary Lapsley, 1999, Margaret Mead And Ruth Benedict: The Kinship of Women (Amherst: U Mass Press), pages 56-57.

"Gradually there arose a need for regional studies, undertaken not incidentally to a naturalist's or missionary's main interests, but as complete investigations of particular peoples by professional anthropologists. In 1884, the British Association for the Advancement of Science appointed a committee, of which [Edward Burnett] Tylor was a prominent member, for investigating the Northwest tribes of Canada; and from 1888 until 1898, Franz Boas was connected with the relevant reports. These investigations doubtless stimulated the Jessup North Pacific Expedition (1898-1902), organized by Boas for determining Siberian-American connections. Comparable in intensiveness and roughly contemporary was the Cambridge Expedition to Torres Straits, led by Dr. A.C. Haddon [1855-1940], assisted, among others, By Dr. W.H.R.Rivers [1864-1922], and Charles Gabriel Seligman [1873-1940]." Robert H. Lowie [1883-1957], 1937, The History of Ethnological Theory (page 89).

Interesting (And Somewhat Appropriate) Web Sites Are:

http://www.andrews.edu/MDLG/german/german-american/famous/B/boas_franz/ [Franz Boas]
http://phoenicia.nmsu.edu/minds/Summaries/boas_109006_URL_Original.html [Jay Ruby on Franz Boas]
http://encyclopedia.com/articles/01602.html [on Franz Boas]
http://www.anthro.mankato.msus.edu/cultural/biography/index.shtml [F. Boas & Others! From A->Z]

WEEK 7. 10/2/2000 + 10/4/2000} EXAM I [25%] on MONDAY October 2, 2000 and then into 20th Century Reactions and more of Comte-->Durkheim-->Malinowski+ } Exam I based on Langness (pp. xi-73), lectures/discussions, and the quotations referred to in this syllabus to date. The readings from Reserve WILL NOT be on the Exam.

"The history of anthropology places us in the presence of an infinitely varied and complex reality, and we are indeed forced to recognize that we shall acquire a knowledge of it only at the price of long, methodical and collective efforts, as in the case of the natural phenomena presented to our senses. As soon as we contemplate societies different from that in which everything seems clear to us because everything is familiar, we meet at every step problems which we are incapable of resolving by common sense, aided only by thought and by current knowledge of 'human nature'. The facts which disconcert us surely obey laws, but what are they? We cannot guess. In one sense, social reality presents more difficulties to scientific research than does the physical world, because, even supposing that static laws are known, the state of society at any given moment is never intelligible except through the prior evolution of which it is the present outcome; and how rare are the cases where the historical knowledge of this past is so complete and so certain that nothing indispensable is missing! [stress added]." Lucien Lévy-Bruhl [1857-1939], 1903, La Morale et la sciences des moeurs [Ethics and Moral Science], in Lucien Lévy-Bruhl (1972) by Jean Cazeneuve, pages 24-25.

"The ability to understand very different kinds of people is often related to an innate lack of set values and standards. It is no accident that a great novelist like Balzac [1799-1850], who could penetrate and portray with impartial accuracy the character of bankers, prostitutes, and artists, was a relativist of psychopathic proportions. It is also no accident that the most successful field worker in the history of anthropology, Bronislaw Malinowski [1884-1942], was the most eccentric and controversial figure ever to enter the field of anthropology [stress added]" Abraham Kardiner and Edward Preble, 1961, They Studied Man, page 140.

"The ethnographic method has long been associated with Malinowski, who repeatedly claimed credit for its invention. But while Malinowski--through his many students--was clearly responsible for establishing local, village-based research as the anthropological norm in Britain, claims that he single-handedly developed the ethnographic method during his fieldwork in the Trobriands are exaggerated. As Stocking (1983 [Observers And Observed: Essays on Anthropological Fieldwork, pages 70-120] has shown, Malinowski was at best only one of a number of fieldworkers who had been experimenting with systematic village-based research for several years; he was certainly not the first. But as a prolific and talented writer, who was equally adept at self-promotion, he transformed the discipline in Britain in a single generation [stress added]." Robert L. Welsch, 1998, An American Anthropologist in Melanesia: A.B. Lewis and the Joseph N. Field South Pacific Expedition 1909-1913, pages 558-559.

PLEASE NOTE the 1891 words of R.H. Codrington: "It has been my purpose to set forth as much as possible what native say about themselves, not what Europeans say about them. ... No one can be more sensible than myself of the incompleteness and insufficiency of what I venture to publish; I know that I must have made many mistakes and missed much that I might have learnt. I have felt the truth of what Mr. Fison [1832-1907], late missionary in Fiji, to whom I am indebted for much instruction, has written: 'When a European has been living for two or three years among savages he is sure to be fully convinced that he knows all about them; when he has been ten years or so amongst them, if he be an observant man, he finds that he knows very little about them, and so begins to learn.' My own time of learning has been far too short. I have endeavoured as far as possible to give the natives' account of themselves by giving what I took down from their lips and translating what they wrote themselves [stress added]." R.H. Codrington, 1891, The Melanesians: Studies In Their Anthropology And Folk-Lore (The Clarendon Press, Oxford), page vii.

Interesting (And Somewhat Appropriate) Web Site Are:

http://www.csuchico.edu/~curban/Malinowski1968.html [1968 Urbanowicz on Malinowski paper]
http://www.csuchico.edu/~curban/Pub_Papers/4field.html [1992 Urbanowicz History of Anthropology paper]

WEEK 8. 10/9/2000 + 10/11/2000} Comte-->Durkheim/Van Gennep-->Mauss-->Lévi-Strauss and British Social Anthropology, American Cultural Anthropology, as well as French anthropologie; and please remember: Preliminary Term Paper Topic DUE, WA#2, on MON 10/23/2000.

Required Reading in: Langness Ch 3 & 4 (pp. 74-138).

PLEASE read any one of the following items from the selections on RESERVE:

Darnell: #31 (pp. 426-439).
Hayes & Hayes: Any Chapter.
Hinsley: pp. 262-292.
Kardiner & Preble: pp. 140-162 and pp. 178-186.
Kuper: Ch. 1 (pp. 13-50) or Ch. 2 (pp. 51-88).
Malefijt: Ch 10 (pp. 181-214).
Montagu Selection #30: pp. 467-486.
Naroll & Naroll: Ch 6 (pp. 185-215).
Powdermaker: Ch 2 (pp. 33-45).
Silverman: Ch. 5 (pp. 141-168).
Stocking: Ch. 6 (pp. 232-297).

"Scientific explanation consists not in moving from the complex to the simple but in the replacement of a less intelligible complexity by one which is more so." Claude Lévi-Strauss, 1962, The Savage Mind, 1968 edition, page 248.

"From Montesquieu through Comte to Durkheim and his school, the dominant philosophical themes in French social thought were thus Progressivism and natural law. After World War II, however, Lévi-Strauss initiated the first major change of direction of French anthropological thought, retaining the belief in natural law but at least partially ignoring the Progressivism of his predecessors. His structuralism is in theory a universailist doctrine, which seeks to identify what is common to the thinking of all people everywhere." William Y. Adams, 1998, The Philosophical Roots of Anthropology, page 375.

Claude Lévi-Strauss (born 1908): "French anthropologist who helped to formulate the principles of structuralism by stressing the interdependence of cultural systems and the way they relate to each other. In his analyses of kinship, myth, and symbolism, Lévi-Strauss argued that, though the superficial appearance of these factors might vary between societies, their underlying structures were universal and could be best understood in terms of binary oppositions: left and right, male and female, nature and culture, the raw and the cooked, and so on" [stress added]. Sarah Jenkins Jones (Editor), 1996, Random House Webster's Dictionary of Scientists, page 299.

"Individual Creativity. Nobody writes in a vacuum. Even the most imaginative scholars have intellectual pedigrees. However, every now and again a man or a woman comes along with a message so novel as to stun the rest of us. Since the Second World War [1941-1945 for USA involvement], two anthropologists have taken the discipline by storm: Lévi-Strauss and Geertz. Their unique--even idiosyncratic--achievements push the borders of anthropology beyond what most of us thought was possible, and where few of us dare, or have the capacity to follow. In this context it may be warranted to evoke the notion of innate creative genius. Some theorizing in the generations ahead, if we are lucky, will carve out the equivalent of the structuralist analysis of myth of thick description [stress added]." Stanley R. Barrett, 1999, Forecasting Theory: Problems And Exemplars In The Twenty-First Century. In E.L. Cerroni-Long, editor, Anthropological Theory in North America, pages 255-281, page 264.

"Postmodernism (Pomo) is an intellectual movement or orientation that promotes itself as the antithesis of modernism. The term itself was introduced by architects in the late 1940s. Of the many intellectual strands that run through postmodernism, the most prominent and important is the disparagement of Western science and technology." Marvin Harris, 1999, Theories of Culture in Postmodern Times, page 153.

"MARGARET MEAD. The century's foremost woman anthropologist, Margaret Mead [1901-1978] was an American icon. On dozens of field trips to study the ways of primitive [sic] societies, she found evidence to support her strong belief that cultural conditioning, not genetics, molded human behavior. That theme was struck most forcefully in Mead's 1928 classic, Coming of Age in Samoa. It described an idyllic pre-industrial society, free of sexual restraint and devoid of violence, guilt and anger. Her portrait of free-loving primitives [sic!] shocked contemporaries and inspired generations of college students--especially during the 1960s sexual revolution. But it may have been too good to be true. While few question Mead's brilliance or integrity, subsequent research showed that Samoan society is no more or less uptight than any other. It seems Mead accepted as fact tribal gossip embellished by adolescent Samoan girls happy to tell the visiting scientist what she wanted to hear [stress added]." Leon Jaroff, Time, March 29, 1999, page 183.

"It's often said that academic politics are particularly nasty because the stakes are so low. But in the debate over Margaret Mead, stirred by Australian anthropologist Derek Freeeman, the stakes are high indeed. Mead, of course, is the iconic figure of American anthropology, best known for her influential book 'Coming of Age in Samoa.' That book, which portrayed primitive life in American Samoa as a wonderland of casual sex, has been standard reading in the social sciences since its appearance in 1928. Mr. Feeeman interrupted the near-universal acclamation of Mead with his 1983 bombshell, 'Margaret Mead In Samoa,' which laid waste to her portrayal of 1920s Samoan society. Mr. Freeman's book was denounced by a vote of the American Anthropological Association, and no fewer than eight books on either side of the controversy have followed since. Mr. Freeman is now back in the fray with 'The Fateful Hoaxing of Margaret Mead: A Historical Analysis of Her Samoan Research' (Westview, 279 pages, $24). This time, her turns to the question of what Mead actually did in Samoa. Using Mead's archived letters and field notes--as well as a taped interview with one of her Samoan informants, now an elderly woman--he seeks to unravel how, exactly, she arrived at her unfounded results. And unfounded they were. Mead's book was, in Mr. Freemans words, 'a fictitious sexual utopia.'" David Andrew Price, 1999, Coming a Cropper in Samoa. The Wall Street Journal, March 3, 1999, page A17.

"Any account of Mead's work on Samoa [or perhaps all of her work?] must consider the controversy surrounding its accuracy. In 1983, several years after her death, Derek Freeman published his detailed refutation of her work. More recently, Freeman has continued his attack with attempts to prove that Mead built her description of adolescent sexuality on scanty information gleaned from a hoax perpetrated by her informants. He has also argued that she was young and credulous, that she had a poor grasp of the language, that she did not carry out her investigations properly, that Coming of Age in Samoa [1929] is littered with errors, that she twisted the facts to suit her (and Boas's and Benedict's) preconceptions, and that she was entirely wrong in her portrayal of Samoa [stress added]." Hilary Lapsley, 1999, Margaret Mead And Ruth Benedict: The Kinship of Women (Amherst: U Mass Press), pages 142-143.

PLEASE NOTE FROM Anthropology News May 2000 (Vol. 41, No. 5), by Derek Freeman, Institute of Advanced Studies, Australian National University, Canberra, Australia:

"I write to inform members of the AAA [American Anthropological Association] of the discovery of direct evidence that brings to closure the controversy over Margaret Mead's Samoan fieldwork of 1925-26."

"This evidence is contained in a little known book, All True! The Record of Actual Adventures That Have Happened to Ten Women Today (1931). The adventure by 'Dr. Margaret Mead,' entitled, 'Life as a Samoan Girl.' begins with reference to the 'group of reverend scientists' who in 1925 sent her to study 'the problem of which phenomena of adolescence are culturally and which physiologically determined' among the adolescent girls of Samoa, with 'no very clear idea' of how she was 'to do this.' It ends with an account of her journey to the islands of Ofu and Olosega in March 1926 with the 'two Samoan girls,' as she calls Fa'apua'a and Fofoa. Mead continues, 'In all things I had behaved as a Samoan, for only so, only by losing my identity, as far as possible, had I been able to become acquainted with the Samoan girls, receive their whispered confidences and learn at the same time the answer to the scientists' questions.'"

"This account by Mead herself, is fully confirmed by sworn testimony of Fa'apua'a. It is definitive historical evidence that establishes that martin Orans is in outright error in asserting that it is 'demonstrably false that Mead was taken in by Fa'apua'a and Fofoa.' It is also evidence that establishes that Coming of Age in Samoa [1929], far from being a 'scientific classic' is a work of anthropological fiction."

"In Chapter 13 of Coming of Age in Samoa, Mead concluded unreservedly that the phenomena of adolescence are due not to physiology but to the 'social environment.' This extreme environmentalist conclusion was very much to the liking of Franz Boas [1858-1942]. In 1934, in the Encyclopedia of the Social Sciences, Boas asserted that 'the genetic elements which may determine personality,' are 'altogether irrelevant as sompared with the powerful influence of the cultural environment' (emphasis added). This is a succinct statement of the Boasian culturalism that from the late 1920s became, in the wordsof George Stocking, 'fundamental to all American Social Science.'"

"In Samoa, Mead had acted as Boas' agent and, having been given Boas' enthusiastic commendation, Coming of Age in Samoa became one of the most influential texts of the 20th century. We now know that the conclusion to which Mead came is based on evidence that is quite unacceptable scientifically. Furthermore, this also applies to Boasian culturalism, which at the beginning of the 21st century has beccome a scientifically unacceptable belief system."

"This liberating change in the Zeitgeist is evident in the fact that the intercollegiate Studies Institute, in listing the 50 worst and best books of the century, has adjudged Mead's Coming of Age in Samoa to be the 'very worst' book of the 20th century."

Interesting (And Somewhat Appropriate) Web Sites Are:

http://www.mead2001.org [Margaret Mead Web Site]
http://www.wic.org/bio/mmead.htm [Margaret Mead]
http://cpnss.lse.ac.uk/darwin/evo/freeman.htm [Derek Freeman]
http://www.usc.edu/dept/elab/welcome/ [E-Lab} Ethnographics Laboratory, University of Southern California]
http://www.aau.dk/~etnojens/etnogrp/anitaslist.html [A. Cohen-Williams' List Anthro/Arch WWW Sites]
http://varenne2.tc.columbia.edu/www/Class/bib/levstcld0_bib.html [Lévi-Strauss]
http://eddie.cso.uiuc.edu/Durkheim/ [Durkheim Home Page]

WEEK 9. 10/16/2000 + 10/18/2000} Neo-Evolution, Cultural Ecology, & Modernism; please remember: Preliminary Term Paper Topic DUE, WA#2, on MON 10/23/2000.

PLEASE read any one of the following items from the selections on RESERVE:

Hinsley: pp. 81-123.
Harris: Ch 22 (pp. 634-653) or Ch. 23 (pp. 654-687).
Honigman: Ch 5 (pp. 179-239).
Marcus & Fischer : Ch 2 (pp. 17-44).
Montagu Selection #35: pp. 539-565.
Naroll & Naroll: Ch 8 (pp. 247-279).
Silverman: Ch. 6 (pp. 171-206) or Ch. 7 (pp. 209-252).
Stocking: pp. 437-441.
Voget: Ch. 17 (pp. 676-696).

"When you ferret out something for yourself, piecing the clues together unaided, it remains for the rest of your life in some way truer than facts you are merely taught, and freer from onslaughts of doubt." Colin Fletcher, 1968, The Man Who Walked Through Time, p. 109.

"From around 1880 to the outbreak of World War I a series of sweeping changes in technology and culture created distinctive new modes of thinking about and experiencing time and space. Technological innovations including the telephone, wireless telegraph, x-ray, cinema, bicycle, automobile, and airplane established the material foundation for this reorientation; independent cultural developments such as the stream-of-consciousness novel, psychoanalysis, Cubism, and the theory of relativity shaped consciousness directly. The result was a transformation of the dimensions of life and thought [stress added]." Stephen Kern, 1983, The Culture of Time And Space: 1880-1918, pages 1-2.

"The three dominant themes on behavior for a good part of the [20th] century were Freudianism, which said aberrant behavior was produced by the childhood environment; Boasism, which said behavior was produced by the cultural environment; and behaviorism, which said behavior resulted from environmental conditioning and learning. All were united in enthroning the environment as the determinant of human behavior and in relegating biological inheritance to insignificance. This three-pronged environmentalism was the accepted wisdom that was taught in all universities and that informed serious writing on human behavior--social problems, psychological problems, mental illness--or normal child development. Professor [Henry] Higgins may have run amok, but he had also taken over--and remained in control until only recently [stress added]." William Wright, 1998, Born That Way: Genes, Behavior, Personality, page 170.

Interesting (And Somewhat Appropriate) Web Sites Are:

http://www.si.edu/resource/faq/nmnh/start.htm#anthro[Anthropology "button"]
http://www.wsu.edu:8001/vcwsu/commons/topics/culture/culture-index.html [Culture]
http://ash.lab.r1.fws.gov [Forensic Science]
http://www.csuchico.edu/anth/ABFA/ [Located in the Department of Anthropology at CSU, Chico]
http://www.anthro.mankato.msus.edu/information/biography/pqrst/snow_clyde.html [Clyde Snow} 1928->]
http://www.anthro.ufl.edu/c.a.poundlab/maples.htm [William R. Maples} 1937-1997]

WEEK 10. 10/23/2000 + 10/25/2000} Symbolism, Modernism, Reflexivity, & Post-Modernism; FOR NEXT WEEK: 1/2 the class to be assigned for Monday 10/30/2000 and 1/2 for Wednesday 11/01/2000 and DISCUSSION OF YOUR INDIVIDUAL RESEARCH TOPICS. [What day you are assigned to will be distributed on Wednesday 10/25/2000.]

Required Reading in: Langness: Ch 5, 6, & 7 (pp. 139-217).

PLEASE read any one of the following items from the selections on RESERVE:

Barrett (1999): In E.L. Cerroni-Long, pp. 255-281 (Conclusions).
Clifford & Marcus (1986): pp. 1-26.
Daniel & Peck (1996): pp. 1-33.
Darnell: #25 (pp. 322-329).
di Leonardo: pp. 1-48.
Fox (1994): Ch. 17 (pp. 341-349) and Ch. 20 (pp. 363-380).
Fox (1997): pp. 13-15 and pp. 161-199.
Geertz (1995): Ch. 5 (pp. 96-135).
Hakken (1999): Ch. 7 (pp. 179-211)
Harris (1968): Ch. 20: pp. 568-604.
Harris (1999): Ch. 1 [pp. 19-29] and Ch. 153-160.
Honigman: Ch 6 (pp. 241-288) or Ch. 13 (pp. 579-612).
Hays: Ch 36, 37, & 38 (pp. 390-427).
Kuper: Ch 7 (pp. 204-226).
Malefijt: Ch 14 (pp. 325-347).
Marcus: Ch. 2 (pp. 57-78) or Ch. 10 (pp. 231-253).
Moore: pp. 228-247.
Naroll & Naroll: Ch 7 (pp. 217-245).
Voget: Ch 20 (pp. 786-805). 

"And so for anthropology, you are studying not just as an observer but also as a participant; you are not just a member of the audience, you are also on the stage. To understand the Nuer, you've got to learn to think as the Nuer, to feel as a Nuer, in a kind of way to be a Nuer. And this can't be done in any kind of scientific technique; and this is why the anthropologist I think is in a very peculiar position because he's trying to interpret what he sees not just with the head but with his own personality, with his heart as well." Sir Edward Evans-Pritchard [1902-1973].

"Just as in dress, any attempt to make oneself conspicuous by adopting some peculiar and unusual fashion is the sign of a small mind, so in language, the quest for new-fangled phrases and little-known words springs from a puerile and pedantic pretension."(Michel Eyquem de Montaigne [1533-1592] French philosopher/essayist), Essays, translated by J.M. Cohen, 1958, page 80.

"Anthropologies of late modernity (also called postmodernity, postindustrial society, knowledge society, or information society) provide challenges for all levels of social, cultural, and psychological theory, as well as for ethnographic field methods and genres of writing. There are three key overlapping arenas of attention. 1. The continuing transformation of modernities by science and technology.... 2. The reconfiguration of perception and understanding, of the human and social sensorium.... 3. The reconstruction of society in the wake of social trauma caused by world war and civil and ethnic wars.... [stress added]." Michael M.J. Fischer, 1999, Emergent Forms of LIFE: Anthropologies of Late or Postmodernities. Annual Review of Anthropology, Vol. 28, pages 455-478, page 457.

"Modern cultural anthropology, or ethnology as I will usually be calling it, is the major area of inhabited-world making (especially other-world making), at least in terms of its explicitness of focus and of its historical consequentiality. From within the borders of the culture of science it articulates entire and distinct webs of possibility for human relations, actions, imagination, meanings. Anthropology in its large sense considers these cultural webs in pursuit of a more general and unified description of the human, per se. The ethnographies underpinning anthropological knowledge of cultures are subject to the limitations of human vision, especially the vision of novelty, and human language (inevitably culture-bound as even the technical lexicons of the sciences are). The magnetism of the ethnographer's own cultural assumptions curves her [or his!] descriptions of other cultures into globes that tend to function as versions--better, worse, or merely wondrous in their difference--of the home globe" [stress added]." Mary Baine Campbell, 1999, Wonder & Science: Imagining Worlds in Early Modern Europe (Cornell University Press), pages 10-11.

"Perhaps the lesson about social theorizing won with the greatest recent effort is that intellectual practises cannot escape being affected by the concepts with and through which thought proceeds. Consequently, describers must be reflective, trying to be as clear about the work they intend their concepts to accomplish as they are about the picture they wish to paint." David Hakken, 1999, Cyborgs@Cyberspace? An Ethnographer Looks to the Future, page 3.

"Science does not have appropriate tools for the dissection of the spirit." Jane Goodall [with Phillip Berman], 1999, Reason For Hope: A Spiritual Journey (NY: Warner Books), page 165.

"Good heavens! For more than forty years I have been speaking prose without knowing it!" (Molière, pseudonym for Jean Baptiste Poquelin [1622-1673]).

"Seven specific hurdles and four epistemological issues with particular salience to anthropological cyberspace ethnography have been listed. Yet the stories anthropologists are able to tell have always depended on

• The Problems we choose,
• The points at which we enter the field,
• The ways we draw intellectual and social boundaries,
• The levels of our units of study,
• Our practises in the field, and
• The terms we employ to describe those experiences.

Hurdles and issues like these were problematic in the Malinowskian era as well; we just weren't aware of it. Thus, cyberspace ethnography is no more (and no less) at risk of collapse under the critique of ethnography than is any other ethnographic practise." David Hakken, 1999, Cyborgs@Cyberspace? An Ethnographer Looks to the Future, page 67.

Interesting (And Somewhat Appropriate) Web Sites Are:

http://www.math.unl.edu/~jfisher/femanthro/overview.html [Feminist Anthropology Theory Matrix]
http://www.csus.edu/anth/html/seasian.html [Digital Ethnography Project from CSU, Sacramento]
http://www.sscnet.ucla.edu/anthro/gessler/ [Culture and Computational Anthropology]
http://www.janegoodall.org/ [Jane Goodall]

WEEK 11. 10/30/2000 + 11/01/2000} DISCUSSION OF YOUR INDIVIDUAL TERM PAPER interests [approximately 1/2-the-class on Monday and 1/2-the-class on Wednesday].

"Long after I became involved in fossil hunting, but while my father and I were still cleaning antlers, I came across a manuscript of a lecture he had given, in California, I think. One sentence arrested my attention: 'The past is the key to our future.' I felt as if I were reading something I had written; it expressed my own conviction completely [stress added]." Richard Leakey & Roger Lewin, 1992, Origins Reconsidered: In Search Of What Makes Us Human, page xv.

"...I have been lucky to work with some fine scientists and have had the opportunity to discover prized relics of our evolutionary history. Many people experience a deep, almost primordial urge to understand our beginnings as a species, and the search for such relics in ancient sediments brings one into direct contact with our species' history. Those of us who are in this line of work are truly privileged" [stress added]." Richard Leakey & Roger Lewin, 1995, The Sixth Extinction: Patterns of Life and the Future of Humankind (NY: Anchor Books), page 4.

SOME QUESTIONS asked of Richard Leakey: "What do you think is the biggest problem facing the world today? Global warming. ... Which historical figure would you most like to invite to a dinner party? Charles Darwin, so that I could tell him of what we now know and re-assure him that he has made some of the most significant contributions ever in terms of placing us within context on this planet [streess added]." (Discover, May 1999, pages 18-19).

"You may not believe in evolution, and that is all right. How we humans came to be the way we are is far less important than how we should act now to get out of the mess we have made for ourselves. How should the mind that can contemplate God relate to our fellow beings, the other life-forms of the world? What is our human responsibility? And what, ultimately, is our human destiny? [stress added]." Jane Goodall [with Phillip Berman], 1999, Reason For Hope: A Spiritual Journey (NY: Warner Books), page 2.

"Let every man [or woman!] judge by himself [or herself!!], by what he himself read, not by what others tell him [or her!!!]." Albert Einstein [1879-1955], 1934 statement.

WEEK 12. 11/06/2000 + 11/08/2000} GENERAL DISCUSSIONS and REVIEW FOR EXAM II (25%) on MONDAY 13 November 2000. Term Paper Presentation Order Distributed on MONDAY, 13 November 2000.

"My reasons for hope are fourfold: (1) the human brain; (2) the resilience of nature; (3) the energy and enthusiasm that is found or can be found or can be kindled among young people worldwide; and (4) the indomitable human spirit [stress added]." Jane Goodall [with Phillip Berman], 1999, Reason For Hope: A Spiritual Journey (NY: Warner Books), page 233.

---

WEEK 13. 11/13/2000 + 11/15/2000} EXAM II (25%) Monday 11/13 and RESEARCH on Wednesday 11/15/2000.

WEEK 14. 11/20/2000 + 11/22/2000} THANKSGIVING BREAK WEEK

"These three works [C.W. Nuckolls, 1998, Culture: A Problem That Cannot be Solved]; [D.v.d.Elst with P. Bohannan, 1999, Culture As Given, Culture As Choice]; P. Schafer, 1998, Culture: Beacon of the Future] differ greatly but share one curcial feature: a goal of mobilizing anthropological or cultural perspectives to address issues facing humanity today and in the future." James Peacock, 2000, Culture And the Future. American Anthropologist, 2000, Vol. 102, No. 2, Pages 361-363, page 361.

WEEK 15. 11/27/2000 + 11/29/2000} Term Paper Presentations/Discussions BEGIN on Monday 11/27/2000.

WEEK 16. 12/04/2000 + 12/06/2000} Term Paper Presentations/Discussions Continue.

WEEK 17. 12/11/2000 Begins FINALS WEEK = Term Paper Discussions CONCLUDE and FINAL MEETING SCHEDULED ON MONDAY 11 DECEMBER 2000 from 2->3:50pm & TERM PAPER DUE (25%) this date!

NOTE: "What C.S. Lewis [1898-1963] called the 'snobbery of chronology' encourages us to presume that just because we happen to have lived after our ancestors and can read books which give us some account of what happened to them, we must also know better than them. We certainly have more facts at our disposal. We have more wealth, both personal and national, better technology, and infinitely more skilful ways of preserving and extending our lives. But whether we today display more wisdom or common humanity is an open question, and as we look back to discover how people coped with the daily difficulties of existence a thousand [or less!] years ago, we might also consider whether, in all our sophistication, we could meet the challenges of their world with the same fortitude, good humour, and philosophy" [stress added]." Robert Lacey & Danny Danziger, 1999, The Year 1000: What Life Was Like At The Turn of the First Millennium - An Englishman's World, page 201.

"No matter how much I admire our schools, I know that no university exists that can provide an education; what a university can provide is an outline, to give the learner a direction and guidance. The rest one has to do for oneself." Louis L'Amour, 1989, The Education Of A Wandering Man, page 3.

"With human activity coalescing and quickening, the pace of social change is accelerating. Where is this leading? One thing is virtually certain: the future is going to be far stranger than is generally imagined. ... Cultures that try to preserve their cherished traditions by blocking out the rapidly changing world cannot long succeed [stress added]." Gregory Stock, 1993, Metaman: The Merging of Humans and Machines into a Global Superorganism (NY: Simon & Schuster), pages 29-30 and page 239.

CRITERIA OF WRITING PROFICIENCY:

For the purpose of this class (ANTH 296 / ANTH 296H), the minimal definition of "Writing Proficiency" encompasses all three of the levels described below. It is expected that anyone who receives a grade of "C-" or better in this class has achieved these levels of writing proficiency.

Level #1: Minimally, writing proficiency begins with the ability to construct meaningful sentences that follow the conventional rules of grammar, punctuation, and spelling; exhibit appropriate choice of words; and utilize sentence structures that clearly, efficiently, and precisely convey the writer's ideas and relevant information to readers who observe the same conventions of writing.

Level #2: At the next level, writing proficiency entails the constructing and arranging of sentences into paragraphs that:

a. Develop arguments logically.
b. Present a body of information systematically.
c. Express an idea effectively.
d. Provide a coherent answer to a question.
e. Describe a given phenomenon effectively.
f. Summarize a larger body of information or abstract its essence accurately.
g. And/or otherwise achieve a specific objective efficiently and effectively.

Level #3: Finally, writing proficiency at the third level requires the construction and arrangement of paragraphs in a such a manner that the reader is led successively through the intent or the objective of the paper, the implementation of the objective, and the conclusion which summarizes and meaningfully relates the body of the paper to its objective.

NOTE: For additional suggestions about "Writing" please see http://www.csuchico.edu/~curban/syllabi/SYL_13-FA2000.html and "click" on WRITING ASSIGNMENT #1 and WRITING ASSIGNMENT #2 for that ANTH 13 (Human Cultural Diversity) class. Also see: http://www.as.ua.edu/ant/libguidt.htm [Writing Tools for Anthropology Students]

Note the following:

"Vigorous writing is concise. A sentence should contain no unnecessary words, a paragraph no unnecessary sentences, for the same reason that a drawing should have no unnecessary lines and a machine no unnecessary parts. This requires not that the writer make all his [or her!] sentences short, or that he [or she] avoid all detail and treat his [and her] subjects only in outline, but that every word tell."

"There you have a short, valuable essay on the nature and beauty of brevity--fifty-nine words [not counting those in the brackets added by Urbanowicz] that could change the world." E.B. White, commenting on the original words of William Strunk Jr. in The Elements of Style, 4th edition, 2000, pages xv-xvi.

NOTE: Although this is not a web-based course, if you have access to the WWW (and you should), you might find some of the following sites of value (and many of these have been already referred to above):

http://www.uncwil.edu/stuaff/career/anthropology.htm [Anthropology jobs]
http://www.unipv.it/webbio/dfantrop.htm [A Massive Anthropology site!]
http://www.csuchico.edu/lbib/anthropology/anthropology.html [Check out CSU Chico]
http://www.csuchico.edu/anth/EthnoLab/ [Department of Anthropology, CSU, Chico, Ethnographic Lab]
http://www.csuchico.edu/lref/guides/rbs/anthro.htm [Anthropology Resources beginning with CSU, Chico]
http://www.tamu.edu/anthropology/news.html [Anthropology in The News]
http://www.sjsu.edu/depts/anthropology/svcp/ [The Silicon Valley Cultures Project]
http://www.indiana.edu/~wanthro/theory.htm [Anthropology Theory from Indiana University]

http://www.janegoodall.org/ [Jane Goodall]
http://www.newscientist.co.uk/ns/19991211/inhumanfut.html [About Sarah Blaffer Hrdry]
http://www.mtholyoke.edu/proj/cel/fossey.htm [Dian Fossey}1932-1985]
http://varenne2.tc.columbia.edu/www/Class/bib/levstcld0_bib.html [Claude Lévi-Strauss]
http://eddie.cso.uiuc.edu/Durkheim/ [Durkheim Home Page]
http://www.mead2001.org [Margaret Mead Web Site]
http://www.wic.org/bio/mmead.htm [Margaret Mead]
http://cpnss.lse.ac.uk/darwin/evo/freeman.htm [Derek Freeman]
http://www.lawrence.edu/dept/environmental_studies/bateson.html [Gregory Bateson]
http://professionals.com/~chepc//ct_1095/ctssb1_1095.html [Gregory Bateson as UC Regent]

http://www-cgi.cs.cmu.edu/cgi-bin/book/maketitlepage [Books on Line]
http://www.powneysbookshop.demon.co.uk/darevo.html [Darwin/Evolution+ "Jumping Off" point!]
http://www.shef.ac.uk/~psysc/darwin/dar.html [On Darwin]

http://www.csuchico.edu/~curban/Darwin2000.html [2000a Urbanowicz November AAA on Darwin]
http://www.csuchico.edu/~curban/syllabi/SYL_13-FA2000.html [2000b Urbanowicz Fall ANTH 13 Guidebook]
http://www.csuchico.edu/~curban/SoAmGIslands.html [July 2000 Urbanowicz Galápagos Islands Trip]
http://www.csuchico.edu/~curban/ChicoFireDeptMay2000.html [2000c Urbanowicz Spring 2000 Chico Fire Department Workshop]
http://www.csuchico.edu/~curban/SelfTesting/DarwinTestOne.htm [Darwin 2000-2001: Self-Test One]
http://www.csuchico.edu/~curban/TeachingT.html [1999a Urbanowicz item on "Teaching"]
http://www.csuchico.edu/~curban/DarwinPhil108.htm [1999a Urbanowicz"Darwin" web paper]
http://www.csuchico.edu/~curban/DarwinMiscSep99.html [1999b Most "recent" Urbanowicz Darwin paper]
http://www.csuchico.edu/~curban/Darwin116.html [1993 Urbanowicz on Darwin presentation]
http://www.csuchico.edu/~curban/Pub_Papers/4field.html [1992 Urbanowicz History of Anthropology paper]
http://www.csuchico.edu/~curban/Unpub_Papers/1977SETIPaper.html [1977 Urbanowicz paper on SETI]
http://www.csuchico.edu/~curban/NatureCulture1970.html [1970 Urbanowicz on various "Ancestors"]
http://www.csuchico.edu/~curban/Malinowski1968.html [1968 Urbanowicz on Malinowski paper]

http://www.bbc.co.uk/education/darwin/index.shtml [BBC Education: Evolution Homepage]
http://www.literature.org/authors/darwin-charles/the-origin-of-the-species/ [C. Darwin} Origin of Species]
http://mobydicks.com/lecture/CharlesDarwinhall/wwwboard.html [Interesting Darwin "lecture hall"]
http://www.ucmp.berkeley.edu/history/owen.html [Richard Owen} 1804-1892]
http://www.dimensional.com/~randl/scopes.htm [The Scopes "Monkey Trial," or "A 1925 Media Circus"]
http://xroads.virginia.edu/~UG97/inherit/1925home.html [Inherit/1925]
http://www.uib.no/zoo/classics/new_species.txt [Alfred Russell Wallace 1855 paper]
http://www.uib.no/zoo/classics/varieties.html [Alfred Russell Wallace 1858 paper]
http://www.ucmp.berkeley.edu/history/thuxley.html [Thomas Henry Huxley: 1824-1895]
http://www.human-nature.com/darwin/huxley/contents.html [Thomas Henry Huxley: 1824-1895]

http://kroeber.anthro.mankato.msus.edu/bio/tylor.htm [Edward Burnett Tylor]
http://www.lib.cam.ac.uk/MSS/Haddon.html [Alfred Cort Haddon: 1855-1940]
http://www.human-nature.com/science-as-culture/whittle.html [W.H.Rivers Rivers]
http://www.andrews.edu/MDLG/german/german-american/famous/B/boas_franz/ [Franz Boas: 1858-1942]
http://phoenicia.nmsu.edu/minds/Summaries/boas_109006_URL_Original.html [Jay Ruby on Franz Boas]
http://encyclopedia.com/articles/01602.html [on Franz Boas]
http://www.anthro.mankato.msus.edu/cultural/biography/index.shtml [F. Boas & Others! From A->Z]
http://www.anthro.mankato.msus.edu/information/biography/klmno/lowie_robert.html [Robert H. Lowie} 1883-1957]
http://www.nau.edu/glimpse-cgi-bin/mfs/06/hotlist/zora.html [Zora Neale Hurston: 1891-1960]
http://www.cs.ucf.edu/~zora/ [Zora Neal Hurston: 1891-1960]
http://www.si.edu/resource/faq/nmnh/start.htm#anthro[Anthropology "button"]
http://www.comma2000.com/max-gluckman/ [Max Gluckman]
http://www.wsu.edu:8001/vcwsu/commons/topics/culture/culture-index.html [Culture]
http://www.peabody.harvard.edu/maria/fletcher.html [Alice Fletcher: 1838-1923]
http://www.truman.edu/academics/ss/faculty/tamakoshil/index.html [Anthropology Field Study]
http://www.anthro.mankato.msus.edu/information/biography/pqrst/taylor_herbert.html [Herbert C. Taylor, Jr.: 1924-1991]
http://nmnhwww.si.edu/naa/guide/_b1.htm [Makes reference to H.G. Barnett: 1906-1985]
http://nmnhwww.si.edu/naa/guide/_b1.htm [Makes reference to Ralph L. Beals: 1901-1985]

http://catal.arch.cam.ac.uk/catal/catal.html [Ian Hodder's Çatalhöyük site]
http://www.ncl.ac.uk/~nktg/wintro/ [Archaeology: An Introduction by Kevin Greene]
http://www.culture.fr/gvpda.htm [20,000 year old cave paintings]
http://www.anthro.mankato.msus.edu/information/biography/uvwxyz/willey_gordon.html [Gordon Willey} 1913->]
http://www.precolumbian.org/lindaschele.htm [Linda Schele]
http://kroeber.anthro.mankato.msus.edu/bio/schele.htm [Linda Schele]
http://www.anthro.mankato.msus.edu/information/biography/pqrst/taylor_walter_willard.html [W.W.Taylor} 1913-1997]
http://www.sciam.com/explorations/121696explorations.html [Mary Leakey: 1913-1996]
http://www.anthro.mankato.msus.edu/information/biography/klmno/leakey_mary.html [Mary Leakey} 1913-1996]
http://www.kirjasto.sci.fi/leakey.htm [Louis S.B. Leakey} 1903-1972]
http://www.pathfinder.com/time/magazine/articles/0,3266,21822,00.html [Donald Johanson on the Leakey Family!]
http://www.scanet.org/ [Society for California Archaeology]
http://www.webcom.com/shownet/medea/bulfinch [Bullfinch's Mythology]
http://www.anthro.mankato.msus.edu/information/biography/fghij/geertz_clifford.html [Clifford Geertz} 1923->]

http://ash.lab.r1.fws.gov [Forensic Science]
http://www.csuchico.edu/anth/ABFA/ [Located in the Department of Anthropology at CSU, Chico]
http://www.anthro.mankato.msus.edu/information/biography/pqrst/snow_clyde.html [Clyde Snow} 1928->]
http://www.anthro.ufl.edu/c.a.poundlab/maples.htm [William R. Maples} 1937-1997]
http://www.hti.umich.edu/e/ehraf/ [Electronic HRAF! - begin from CSU, Chico]
http://www.oakland.edu/~dow/anthap.htm [The ANTHAP - Applied Anthropology Computer Network]
http://www.usc.edu/dept/elab/welcome/ [E-Lab} Ethnographics Laboratory, University of Southern California]
http://home.worldnet.fr/clist/Anthro/Texts/frame.html [Anthropology Resources on the Internet]
http://www.wcsu.ctstateu.edu/socialsci/antres.html [Anthro Internet Resources} Western Conn. State Uni.]
http://www.aau.dk/~etnojens/etnogrp/anitaslist.html [A. Cohen-Williams' List Anthro/Arch WWW Sites]
http://www.anth.ucsb.edu:80/index.html [UC Santa Barbara Anthropology: Nice "jumping off" location]
http://rsl.ox.ac.uk/isca/marcus.banks.01.html [Interactive Multimedia by Marcus Banks]
http://www.math.unl.edu/~jfisher/femanthro/overview.html [Feminist Anthropology Theory Matrix]
http://www.csus.edu/anth/html/seasian.html [Digital Ethnography Project from CSU, Sacramento]
http://www.sscnet.ucla.edu/anthro/gessler/ [Culture and Computational Anthropology]

http://www.uncwil.edu/stuaff/career/anthropology.htm [Anthropology Careers]
http://www.as.ua.edu/ant/libguidt.htm [Writing Tools for Anthropology Students]
http://rce.csuchico.edu/ids/ [Office of Experiential Education} Internships+]

AND PLEASE SEE http://www.csuchico.edu/lref/guides/rbn/hraf.html (in The Meriam Library and which states the following: "The eHRAF Collection of Ethnography, available on the web, is a small but growing collection of HRAF full text and graphical materials supplemented, in some cases, with additional research through approximately the 1980's. The eHRAF Collection of Ethnography includes approximately 48 cultures, and regular additions are planned." (And See http://www.hti.umich.edu/e/ehraf/ ).

CONSIDER THE CHANGING NATURE OF "ANTHROPOLOGICAL FIELD WORK" AS INDICATED BY:

http://sunsite.anu.edu.au/spin/wwwvl-pacific/index.html [a "massive" Pacific Site]
http://pidp.ewc.hawaii.edu/pireport/[Pacific Islands Report [up-to-the-date news]
http://166.122.161.83/[Pacific Islands Development Program]
http://www.netstorage.com/kami/tonga/[The Kingdom of Tonga in Cyberspace]
http://www.csuchico.edu/~curban/FSep-30-93.html [Some Urbanowicz "Pacific Words"]
http://www.tongaonline.com/news/ [The Tonga Chronicle]
http://coombs.anu.edu.au/SpecialProj/PNG/WWWVL-PNG.html [Papua NG WWW]
http://www.govt.nz/ [New Zealand Government On-Line]
http://www.pim.com.fj/ [Pacific Islands Monthly (PIM)]
http://www.pacificMagazine.com/ [Pacific Magazine]
http://starbulletin.com/ [Honolulu Star-Bulletin]
http://www.abc.net.au/news/ [ABC News (Australia)]
http://www.press.co.nz/ [The Press On-Line (New Zealand)]
http://sunsite.anu.edu.au/region/spin/GENINFO/ciaindex.htm [As well as The Central Intelligence Agency]

ALSO SEE "Anthropology On The Internet: A Review And Evaluation Of Networked Resources" by Brian Schwimmer, 1996, Current Anthropology, Vol. 37, No. 3, pages 561-568; also see a hypertext version of this paper, with linkable URLs at: http://www.artsci.wustl.edu/~anthro/ca/papers/schwimmer/intro.html

http://www.journals.uchicago.edu/CA/journal/issues/v40n5/995601/995601.html [Interview With Sydel Silverman in Current Anthropology] 

NOTE: For additional URLs, not listed above, please go to http://www.csuchico.edu/~curban/syllabi/SYL_13-FA2000.html and see numerous other appropriate Web Sites.

"I love quotations. Maybe it's a symptom of a short-attention-span, instant-gratification age, but I'm a sucker for a well-stated tidbit of brevity and wit. For me, quotes do with precision what reading does in general: they confirm the astuteness of my perceptions, they open the way to ideas, and they console me with the knowledge that I'm not alone [stress added]." John Winkonur, 1990 [editor], W.O.W. Writers on Writing (Philadelphia: Running Press), page 1.

"Off the coast of Venezuela, three 400-ft. ships are laying down miles of high-speed fiber-optic cable capacious enough to carry 600,000 calls simultaneously. In a high mountaintown outside Cuzco, Peru, a co-op of native farmers has found a way to get more than 10 times the local price for its potato crop by selling it to a New York City organic-food store it found on the Internet [stress added]." Sandy M. Fernandez, Latin America Logs On. Time, May 8, 2000, pages B2-B4, page B2.

"I say my philosophy, not as claiming authorship of ideas which are widely diffused in modern thought, but because the ultimate selection and synthesis must be a personal responsibility." Sir Arthur Eddington [1882-1944], The Philosophy of Physical Science, 1949: viii.

"That writer does the most, who gives his [or her!] reader the most knowledge, and takes from him [or her!!] the least time." Charles Colton [1780-1832], 1825 statement.

"Science does not have appropriate tools for the dissection of the spirit." Jane Goodall [with Phillip Berman], 1999, Reason For Hope: A Spiritual Journey (NY: Warner Books), page 165.

"Learning can be seen as the acquisition of information, but before it can take place, there must be interest; interest permeates all endeavors and precedes learning. In order to acquire and remember new knowledge, it must stimulate your curiosity in some way." Richard Saul Wurman, Information Anxiety, 1989: 138.

"A quotation is a polished prefabricated unit of thought or discourse which has many connotations and associations built in to it. It is thus like the text for a sermon, serving as a point of departure for many lines of thought." Alan L. Mackay, 1977 Statement.

"When you ferret out something for yourself, piecing the clues together unaided, it remains for the rest of your life in some way truer than facts you are merely taught, and freer from onslaughts of doubt." Colin Fletcher, 1968, The Man Who Walked Through Time, p. 109.

"The unit of survival [or adaptation] is organism plus environment. We are learning by bitter experience that the organism which destroys its environment destroys itself. If, now, we correct the Darwinian unit of survival to include the environment and the interaction between organism and environment, a very strange and surprising identity emerges: the unit of survival turns out to be identical with the unit of mind" [italics in original; stress added]." Gregory Bateson [1904-1980], 1972, Steps To An Ecology of Mind (NY: Ballantine Books), page 483.

"....descriptions vary with the conceptual or theoretical framework within which they are couched. To evaluate a description properly one must know something about the theoretical framework that brought it into being." D. Kaplan and R. Manners, Culture Theory, 1972: 22.

"The history of anthropology places us in the presence of an infinitely varied and complex reality, and we are indeed forced to recognize that we shall acquire a knowledge of it only at the price of long, methodical and collective efforts, as in the case of the natural phenomena presented to our senses. As soon as we contemplate societies different from that in which everything seems clear to us because everything is familiar, we meet at every step problems which we are incapable of resolving by common sense, aided only by thought and by current knowledge of 'human nature'. The facts which disconcert us surely obey laws, but what are they? We cannot guess. In one sense, social reality presents more difficulties to scientific research than does the physical world, because, even supposing that static laws are known, the state of society at any given moment is never intelligible except through the prior evolution of which it is the present outcome; and how rare are the cases where the historical knowledge of this past is so complete and so certain that nothing indispensable is missing! [stress added]" Lucien Lévy-Bruhl [1857-1939], 1903, La Morale et la sciences des moeurs [Ethics and Moral Science], in Lucien Lévy-Bruhl (1972) by Jean Cazeneuve, pages 24-25.

"The ability of anthropologists to get us to take what they say seriously has less to do with either a factual look or an air of conceptual elegance than it has to do with their capacity to convince us what they say is a result of their having actually penetrated (or, if you prefer, been penetrated by) another form of life, one way or another, truly 'being there.' And that, persuading us that this offstage miracle has occurred, is where the writing comes in." Clifford Geertz, 1988, Works And Lives: The Anthropologist As Author

"One of the most celebrated pieces of fictitious ethnography ever written is J. G. Frazer's [1854-1951] account of the Priest-King of Nemi awaiting his execution by his as yet unknown successor. It comes in the first chapter of The Golden Bough but its immense verbosity, even in the abridged edition, makes it unquotable. I refer to it now only because the status of Clifford Geertz as Priest-King of American Cultural anthropology seems to me to be rather similar." Edmund Leach, 1989, "Review" of Works And Lives: The Anthropologist As Author (by Clifford Geertz). american ethnologist: The Journal of the American Ethnological Society, Vol. 16, No. 1, pages 137-141, page 137.

"Let every man [or woman!] judge by himself [or herself!!], by what he himself read, not by what others tell him [or her!!!]." Albert Einstein [1879-1955], 1934 statement.

"Science is systematized positive knowledge, or what has been taken as such at different ages and in different places" and "The acquisition and systematization of positive knowledge are the only human activities which are truly cumulative and progressive." George Sarton [1884-1956], Historian of science.

"You are what you know. ...Today we live according to the latest version of how the universe functions. This view affects our behaviour and thought, just as previous versions affected those who lived with them. ...At any time in the past, people have held a view of the way the universe works which was for them similarly definitive, whether it was based on myths or research. And at any time, that view they held was sooner or later altered by changes in the body of knowledge" [stress added]. James Burke, 1985, The Day The Universe Changed (Little Brown), page 9.

"From an institutional perspective, the significance of ethnography can be attributed to three roles it has played in the professional careers of anthropologists. First, the reading and teaching of exemplary ethnographic texts have been the major means of conveying to students what anthropologists do and what they know. Rather than becoming dated as in other fields, classic works in anthropology, remain vitally relevant, and their materials are a perennial source for the raising of new conceptual and theoretical problems. ... Second, ethnography is a very personal and imaginative vehicle by which anthropologists are expected to make contributions to theoretical and intellectual discussions, both within their discipline and beyond. ... Third, and most importantly ethnography has been the initiatory activity which has launched careers and established reputations" [stress added]. George E. Marcus and Michael M.J. Fischer, 1999, Anthropology As Cultural Critique: An Experimental Moment In The Human Sciences, 2nd Edition (University of Chicago Press), page 21.

"Body language is innate. Worldwide, all people who pout adopt the same expression. None other than Charles Darwin [1809-1882] recorded that observation." The San Francisco Chronicle, March 1, 1998, page 8.

"How often do the involuntary movements of our features reveal what we are secretly thinking and betray us to those about us!" Michel Eyquem de Montaigne [1533-1592] French philosopher/essayist) in Essays, translated by J.M. Cohen, 1958, page 189.

"Anthropology provides a scientific basis for dealing with the crucial dilemma of the world today: how can peoples of different appearance, mutually unintelligible languages, and dissimilar ways of life get along peaceably together? Of course, no branch of knowledge constitutes a cure-all for all the ills of mankind. ... Students who had not gone beyond the horizon of their own society could not be expected to perceive custom which was the stuff of their own thinking. The scientist of human affairs needs to know as much about the eye that sees as the object seen. Anthropology holds up a great mirror to man[kind] and lets him [and her!] look at himself in his infinite variety. This, and not the satisfaction of idle curiosity nor romantic quest, is the meaning of the anthropologist's work.... [stress in original]" Clyde Kluckhohn, 1949, Mirror For Man: The Relation of Anthropology To Modern Life, page 1 and page 10.

"This great world, which some still reckon to be but one example of a whole genus, is the mirror into which we must look if we are to behold ourselves from the proper standpoint." Michel Eyquem de Montaigne [1533-1592] French philosopher/essayist), Essays, translated by J.M. Cohen, 1958, page 64.

"My view is that knowledge is a rearrangement of experience, in which we put together those experiences that seem to us to belong together, and put them apart from those that do not." Jacob Bronowski [1908-1984], The Identity of Man, 1966: 26.

"Scientific explanation consists not in moving from the complex to the simple but in the replacement of a less intelligible complexity by one which is more so." Claude Lévi-Strauss, 1962, The Savage Mind, 1968 edition, page 248.

"Facts are not pure unsullied bits of information; culture also influences what we see and how we see it. Theories, moreover, are not inexorable inductions from facts. The most creative theories are often imaginative visions imposed upon facts; the source of imagination is also cultural." Stephen Jay Gould, American Biologist/Author.

"Facts are the air of science. Without them a man [or a woman!] of science can never rise. Without them your theories are vain surmises. But while you are studying, observing, experimenting, do not remain content with the surface of things. Do not become a mere recorder of facts, but try to penetrate the mystery of their origin. Seek obstinately for the laws that govern them." Ivan Pavlov, Russian Physiologist [1849-1936].

"The cutting edge of knowledge is not in the known but in the unknown, not in knowing but in questioning. Facts, concepts, generalizations, and theories are dull instruments unless they are honed to a sharp edge by persistent inquiry about the unknown." Ralph H. Thompson [1911-1987] American Educator.

"I say, therefore, that we think with or through ideas and what we call thinking is generally the application of preexisting ideas to a given situation or set of facts. ...When a thing is intelligible you have a sense of participation; when a thing is unintelligible you have a sense of estrangement." F. Schumacher, 1973, Small is Beautiful: Economics as if People Mattered, page 84.

"Interest is a sense of being involved in some process, actual or potential. ...Interest is not the same as attention. Attention is a simple response to a stimulus--either to a loud bang or (much more powerful) to a feeling of interest. Interest is selective, an expenditure of energy by the interested party. ... Memory is an internally edited record of interests (not of attention, much less of 'events')." Henry Hay, 1972, The Amateur Magician's Handbook, pp. 2-3.

"We are heading into a century in which the old gods will certainly continue to crumble. As a nation we can no longer simply see ourselves as shades of pale. The new century will be in living color, and it may often speak in languages that are unfamiliar to our ears. Women will walk fully out of the shadows of men's dreams. If we wish to build a new world, we will have to understand the way that worlds are made and how ideas can freeze into dogma." Caryl Rivers, 1996, Slick Spins And Fractured Facts: How Cultural Myths Distort The News, page xiv.

"In many crucial ways, the Earth is becoming as small as it appears to orbiting astronauts and cosmonauts. Global communications, universal trends, and common aspirations are making us more alike than we are different. Despite our rich cultural diversity, we gradually are becoming nearly one world. ... We share history. World War II tore us apart. ... We share technology. Communication satellites make it possible for millions to share the information and entertainment that's on television. Satellites have also revolutionized telephone and telefax communication. We sent reporters all over the world, but rarely were they out of reach of a telephone. We share high-speed transportation. Today, it takes less than twenty-four hours to travel between virtually any two points in the world." A. Neurath with Kelley & Walte, 1989, Nearly One World, pages 4-6.

"Thanks to the Interstate Highway System, it is now possible to travel from coast to coast without seeing anything." Charles Kuralt [1934-1997], News reporter and journalist.

"Beliefs are like cow paths. The more often you walk down a path, the more it looks the right way." Richard Brodie, 1996, Virus Of The Mind: The New Science of the Meme [Seattle, WN: Integral Press], page 207.

"Still, a book [or a syllabus!] is less important for what it says than for what it makes you think." Louis L'Amour, 1989, Education of A Wandering Man, page 101.

"One of the greatest lessons that can be learned from the history of science is one of humility. Science may indeed be steadily learning more about the structure of the world, but surely what is known is exceedingly small in relation to what is unknown. There is no scientific theory today, not even a law, that may not be modified or discarded tomorrow [stress added]." Martin Gardner, 1990, The New Ambidextrous Universe: Symmetry and Asymmetry From Mirror Reflections to Superstrings, 3rd edition, page 335.

"An education isn't how much you have committed to memory, or even how much you know. It's being able to differentiate between what you do know and what you don't. It's knowing where to go to find out what you need to know; and its knowing how to use the information you get." Attributed to William Feather.

"The origin of science is the desire to know causes; and the origin of all false science and imposture is in the desire to accept false causes rather than none; or, which is the same thing, in the unwillingness to acknowledge our own ignorance." William Hazlitt [1778-1830], English essayist/critic.

"No matter how much I admire our schools, I know that no university exists that can provide an education; what a university can provide is an outline, to give the learner a direction and guidance. The rest one has to do for oneself." Louis L'Amour, 1989, The Education Of A Wandering Man, page 3.

"We were getting close to the answer and I was beginning to fly. I could feel my brain cells doing a little tap dance of delight. I was half-skipping, excitement bubbling out of me as we crossed the street. 'I love information. I love information. Isn't this great? God, it's fun...'" The character Kinsey Milhone, in Sue Grafton, 1990, "G" Is For Gumshoe, page 277.

"My intention is not, however, to [simply] impart information, but to throw the burden of study upon you. If I succeed in teaching you to observe, my aim will be attained." Louis Aggasiz [1807-1873], Swiss-American Scientist.

August Comte (1798-1857) and St. Simon (1760-1825) are the founders of sociology. In 1839, in Volume IV of Cours de Philosophie Positive (or System of Positive Polity), Comte coined the term sociologie to serve as an equivalent to "social physics" (which came from Comte and St. Simon). Comte's schema was: Mathematics, Astronomy, Physics, Chemistry, Biology, and Sociology. Anthropologie was the 7th science for Comte for in 1852 he wrote:

"Elle n'était point apprécable avant que ma fondation de la sociologie eut terminé la préparation encyclopédique qu'exigeait l'avénement systématique de la véritable anthropologie, à laquelle il faut conserver son nom sacré de morals. Cette condition finale étant désormais remplie, et m'ayant déjà conduit à construire subjectivement la saine théorie cérébrale, le septieme et dernier degré de la grand hiérarchie abstraite devient aussi caractérise que tous les autres."

An 1875 translation follows:

"The consequences could not be seen, until, by founding Sociology, I was able to add the last group to the Encyclopedic series of the sciences, When this was affected, it was possible to have a systematic basis for an Anthropology, or true science of Man, though this science ought ever to retain its sacred name of morals. Now that this last condition has been fulfilled, and now that it has already enabled me to construct on subjective methods a sound Cerebral Theory, the seventh and last gradation in the Grand Hierarchy of Abstract Science is a distinctively defined as any of the others [ALL STRESS ADDED]" (1874 translation of System of Positive Polity, Vol. II, pages 356-347).

Elsewhere Comte had written:

"Leaving Sociology, it only remains for me to describe the third term of the grand progressive series, which gives us the true encyclopedic inventory: I mean the study of Moral Laws, the necessary goal of all healthy speculation. The field of Morals [NOTE: ANTHROPOLOGY] is at once more special, more complex, and more noble than that of Sociology strictly so called, the exact rank of which has been determined....Morals is the most eminent of the sciences, both because of the superior dignity of its object, Man, from which we get our type of true nobleness, and because, as I am about to explain, of its theoretic plentitudes [ALL STRESS ADDED]."

From Thomas Alva Edison (1847-1931): The individual "...who doesn't make up his [or her!] mind to cultivate the habit of thinking misses the greatest pleasures in life...My business is thinking."

"When we employ the tools of our understanding to think about our own tools of understanding, our thought becomes reflexive and recursive. Human thought is thinking about itself, considering the conditions of its own possibility, and the forms and limits of its own adequacy. ... the reflexiveness or self-applicability of cultural software is one of its most significant features. Human understanding - hence human understanding about understanding - is essentially reflexive and self-referrential. It can use its own tools to think about its own tools, and equally important, it does use its own tools to think about its own tools. Our examination of our cultural software is a reflexive study of a phenomenon already reflexive by nature [stress added]." J.M. Balkin, 1998, Cultural Software: A Theory of Ideology, pages 128-129.

"The highest stage in moral culture at which we can arrive, is when we recognise that we ought to control our thoughts...." Charles R. Darwin (1809-1882), The Descent of Man And Selection in Relation to Sex, 1871 [1981 Princeton University Press edition, with Introduction by John T. Bonner and Robert M. May], Chapter 3, page 101).

"My reasons for hope are fourfold: (1) the human brain; (2) the resilience of nature; (3) the energy and enthusiasm that is found or can be found or can be kindled among young people worldwide; and (4) the indomitable human spirit [stress added]." Jane Goodall [with Phillip Berman], 1999, Reason For Hope: A Spiritual Journey (NY: Warner Books), page 233.

"All in all, anthropology is fun! I enjoy what I do and in a few words, I honestly believe that teaching should be fun. I will use any 'hard' anthropological data available to get the anthropological message across and any 'soft' fictional data (or ideas) which are also appropriate" [stress added]." Charles F. Urbanowicz, 2000, Mnemonics, Quotations, Cartoons, And A Notebook: "Tricks" For Appreciating Cultural Diversity. In Strategies For Teaching Anthropology (Edited by Patricia C. Rice and David W. McCurdy) [NJ: Prentice Hall], pages 132-140, page 137. [And see: http://www.csuchico.edu/~curban/TeachingT.html]

CONSIDER THIS: "In a development that could help telecommunications companies keep up with the flood of Interent traffic, TRW Space & Electronics Group said it has created a telecommunications chip that can operate at a blazing 69 gigahertz. At that speed, the chip can transfer data through a fiber-optic network at 40 gigabits a second, or the equivalent of 10 software comapct disks in one second. ... it is expected to begin shipping world-wide next year [in 2000]. ... the fastest [current] silicon chip from Intel Corp. runs at 733 megahertz, or almost 100 times slower than the TRW chip, which operates at 69,000 megahertz [stress added." Dean Takahashi, 1999, TRW to Make Chip to Speed Web-Data Flow. The Wall Street Journal, December 8, 1999.

"Intel Corp., the world's biggest semiconducter maker, unveiled faster Pentium III computer chips, regaining bragging rights to the speediest processor from rival Advanced Micro Devices Inc. Intel released a 1.13-gigaherz Pentium III that sells for $990 each in quantities of 1,000. Its previous fastest Pentium ran at 1 GHz. ... At 1.13 GHz, 1.13 billion [1,130,000,000] pulses go through the new chip every second. The more pulses, the faster a chip can perform tasks [stress added]." The San Francisco Chronicle, July 11, 2000, page E3.

FINALLY, FOR NOW: "...those wild and crazy scientists at IBM have created the Microdrive ($499), available this fall [2000], a 1-GB hard drive squeezed down to the size of a quarter. It weighs less than an ounce--you could almost mistake it for an after-dinner mint. Big whoop, you say? Slot one of these babies into an MP3 player, and you've got storage space for about 20 hours' worth of music." Time, July 10, 2000, page 116.

PLEASE PONDER THIS: "If by some fiat I had to restrict all this writing to one sentence, this is the one I would choose: The summit of Mt. Everest is marine limestone." John McPhee, 1998, Annals of the Former World (NY: Farrar, Straus and Giroux), page 124.

"Any teacher who can be replaced by a computer deserves to be! [stress added!]" David Smith; as cited by Mike Cooley, 1999, Human-Centered Design. In Information Design (1999), edited by Robert Jacobson (MIT Press), pages 59-81, page 73.

"After dedicating their careers to studying exotic cultures in faraway lands, a few anthropologists are coming home. They're taking research techniques they once used in African shantytowns and Himalayan villages to Knights of Columbus halls, corporate office buildings and suburban shopping centers.... [The Anthropologists] study American families the way they would Polynesian cargo cults or Mongolian nomads--by inserting themselves into the daily lives of their subjects" [stress added]." Matt Crenson, 2000, Anthropologists Among Us. The Modesto Bee, July 17, 2000, pages D1 and D2.

"There is, nevertheless, a certain respect, and a general duty of humanity, that ties us, not only to beasts that have life and sense, but even to trees and plants." (Michel Eyquem de Montaigne [1533-1592] French philosopher/essayist) or in another translation: "...there is a certain consideration, and a general duty of humanity, that binds us not only to the animals, which have life and feeling, but even to the trees and plants." Essays, translated by J.M. Cohen, 1958, page 189)

Urbanowicz adds again: "I quote others only the better to express myself." (Michel Eyquem de Montaigne [1533-1592] French philosopher/essayist); or, in another translation: "I only quote others to make myself more explicit." (Essays, translated by J.M. Cohen, 1958, page 52).

For more information, please contact Charles F. Urbanowicz Copyright © 2000 Charles F. Urbanowicz

Anthropology Department, CSU, Chico 7 August 2000 by CFU