ANTHROPOLOGY 296 / 296H	Dr. Charles F. Urbanowicz / Professor of Anthropology
FALL 2002 GUIDEBOOK	California State University, Chico / Office: Butte 317
Proseminar in the History of Theory and Method in Anthropology [Tracs # 10209]	Office Hours} Mon & Wed} 8-> 8:30am and 1 -> 3pm and by appointment.
Mon & Wed} 3 -> 4:15pm in Butte 319	Office Phone: (530) 898-6220 / Dept: (530) 898-6192
e-mail: curbanowicz@csuchico.edu	http://www.csuchico.edu/~curban/

© Copyright [All Rights Reserved] Charles F. Urbanowicz / December 6, 2002} This copyrighted FALL 2002 Anthropology 296 Guidebook and Selected Anthropology Essays by Urbanowicz, printed from http://www.csuchico.edu/~curban/syllabi/SYL_296-FA2002.html, is intended for use by students enrolled at California State University, Chico, in the FALL Semester of 2002 and unauthorized use / publication is definitely prohibited.

DESCRIPTION} ANTH 296: Investigation of the history of the development of and method in anthropological thought and practice from the nineteenth century to the present. Seminar format. (The 2001-2003 University Catalog, page 198). [Please click here for the clickable "Web Table of Contents."]  

DESCRIPTION} 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 at the end of this syllabus. The "World Wide Web" and the implications of this technology for Anthropology will also be discussed throughout the semester and various appropriate web sites will be introduced throughout the semester. In addition, this Anthropology 296 Guidebook and Selected Anthropology Essays by Urbanowicz required text on the web might be updated at various times throughout the semester. Please see below for some URLs that might be of value to you for this course (as well as other courses).

TWO REQUIRED TEXTS:
L.L. Langness (1987) The Study of Culture: Revised Edition.
C.F. Urbanowicz (2002) Fall 2002 Anthropology 296 Guidebook and Selected Anthropology Essays by Urbanowicz http://www.csuchico.edu/~curban/syllabi/SYL_296-FA2002.html; complete Essay listing here.

FOUR HIGHLY RECOMMENDED ITEMS:
Any English Language Dictionary.
William A. Strunk, Jr. (2000) The Elements of Style (4th edition).
The World Almanac and Book of Facts 2002.
K.M. Endicott & R.L. Welsch, 2001, Taking Sides: Clashing Views On Controversial Issues In Anthropology (McGraw-Hill-Dushkin). [NOTE: This is a required text for ANTH 103 in Fall 2002].

ASSESSMENT AND IMPORTANT DATES:

WRITING ASSIGNMENT #1	DUE on September 23 or September 25, 2002 (5%).
EXAM I (Monday)	October 7, 2002 (25%).
WRITING ASSIGNMENT #2 (Monday)	DUE on October 21, 2002 (5%)
EXAM II (Wednesday)	November 13, 2002 (25%)
THANKSGIVING BREAK!	November 25 -> November 29, 2002
PARTICIPATION / PAPER PRESENTATION	August 26, 2002 --> December 11, 2002 (15%).
WRITING ASSIGNMENT #3 (Term Paper)	DUE on MONDAY December 16, 2002 (25%)

THIRTY-NINE ITEMS ON TWENTY-FOUR HOUR RESERVE FOR 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]
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]
T.W. Luke (2002), Museum Politics: Power Plays At The Exhibition [AM/151/L85/2002].
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]
R.T. Pennock [Editor] 2001, Intelligent Design Creationism and Its Critics: Philosophical, Theological, and Scientific Perspectives [BS/652/P44/2001]
H. Powdermaker (1966), Stranger and Friend [HM/73/P67]
A.S. Ryan [Editor], (2002), A Guide To Careers in Physical Anthropology [GN/62/G85/2002]
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]

AND PLEASE CONSIDER THE FOLLOWING WORDS: "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.

FOR A "ROUGH" MASTER CHART OF VARIOUS ANTHROPOLOGISTS (located towards the end of this web Guidebook - or "roughly" in the middle-of-the-printed-volume), please click here.

ALL ANTHROPOLOGY MAJORS SHOULD KNOW ABOUT the International Encyclopedia of the Social Sciences (1968) [REF/H40/A2I/5] the International Encyclopedia of the Social & Behavioral Sciences (2001) [REF/H41/I58/2001] AS WELL AS the Annual Review of Anthropology [GN/1/B52] and 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). (Incidentally, you might find information on the Annual Review of Anthropology at this URL: http://www.jstor.org/journals/00846570.html);  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." (See http://www.hti.umich.edu/e/ehraf/).

ARE YOU AWARE OF?: http://www.csuchico.edu/lins/chicorio/ [Chico Rio - Research Instruction On-Line]:

"ChicoRIO is a series of Web based, self-paced lessons designed to help you learn how to find information. The tutorials will help you sharpen your research, critical thinking, and term paper writing skills. ChicoRIO also links to campus computing resources and a tour of the Meriam Library. The sections of ChicoRIO can be completed in any order."

WEEK 1. August 26 & 28, 2002: Mon & Wed} Introduction & Overview to the course. The profession: 1967-2002+

WEEK 2. September 2 [Mon = No Class] & September 4 2002: Wed} History of theory continued. Key concepts, as well as Pre/Post-Darwin individuals and information.

WEEK 3. September 9 & 11, 2002: Mon & Wed} Some 19th Century research in Europe and America (Cross-Cultural Research, Including HRAF): Pre-Boas, Darwin, Spencer, Morgan, Tyler, Frazer, Powell, Pitt-Rivers, Prichard, et al. and Darwin (1809-1882) in context.

WEEK 4. September 16 & 18, 2002: Mon & Wed} Sahelanthropus tchadensis , Darwin, Spencer, Morgan, Tylor, Frazer et al. continued, into the 20th Century. Preliminary discussion of your term paper topic interests. [TO BE ASSIGNED: 1/2 the class on 9/23 and 1/2 on 9/25. WRITING ASSIGNMENT #1 [5%] DUE on your day in class.

WEEK 5. September 23 & 25, 2002: Mon & Wed} DISCUSSION OF WRITING ASSIGNMENT #1 (5%) Approximately 1/2 class either Monday 9/23/2002 or Wednesday 9/25/2002.

WEEK 6. September 30 & October 2, 2002: Mon & Wed} 19th / 20th Century Reaction(s) & REVIEW on October 2, 2002 (including François Péron, Franz Boas, Alfred Louis Kroeber, and others!).

NOTE: A "sample" self-paced exam should be available at: http://www.csuchico.edu/~curban/SelfTesting/ANTH296FA2002TESTOne.htm by Monday September 30, 2002, to assist you as a Review for EXAM I.

WEEK 7. October 7 & October 9, 2002: Mon & Wed} EXAM I [25%] on Monday October 7, 2002 and then into 20th Century Reactions and more of Comte-->Durkheim-->Malinowski+ } Exam I based on Langness (pp. xi-73), selected assigned readings in Anthropology 296 Guidebook and Selected Anthropology Essays by Urbanowicz, lectures/discussions, and the quotations referred to in this Guidebook to date. NOTE: Specific Readings from Reserve WILL NOT be on the Exam.

WEEK 8. October 14 & October 16, 2002: Mon & Wed} 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 Monday October 21, 2002.

WEEK 9. October 21 & October 23, 2002: Mon & Wed} Neo-Evolution, Cultural Ecology, & Modernism; please remember: Preliminary Term Paper Topic DUE, WA#2, on October 21, 2002; FOR NEXT WEEK: 1/2 the class to be assigned for Monday October 28 and 1/2 for Wednesday October 30, 2002: DISCUSSION OF YOUR INDIVIDUAL RESEARCH TOPICS. [What day you are assigned to will be distributed on Wednesday October 23, 2002.]

WEEK 10. October 28 & October 30, 2002: Mon & Wed} DISCUSSION OF YOUR INDIVIDUAL TERM PAPER interests [approximately 1/2-the-class on each day).

WEEK 11. November 4 & 6, 2002: Mon & Wed} Symbolism, Modernism, Reflexivity, & Post-Modernism. Term Paper Presentation Order Distributed on November 6, 2002.

WEEK 12. November 11 & 13, 2002: Mon & Wed} Winding down and GENERAL DISCUSSIONS and REVIEW FOR EXAM II (25%) on Wednesday November 13, 2002.

NOTE: A "sample" self-paced exam should be available at: http://www.csuchico.edu/~curban/SelfTesting/ANTH296FA2002TESTTwo.htm by Wednesday November 6, 2002, to assist you as a Review for EXAM II.

WEEK 13. November 18 & 20, 2002: Mon & Wed} EXAM II (25%) on Monday November 18, 2002; NOTE: Term Paper presentations could begin on Wednesday November 20, 2002. [ALSO NOTE} The 101st Annual Meeting of the American Anthropological Association meets in New Orleans, November 20-24, 2002.]

WEEK 15. December 2 & 4, 2002: Mon & Wed} Term Paper Presentations/Discussions Continue.

WEEK 16. December 9 & 11, 2002: Mon & Wed} Term Paper Presentations/Discussions Continue.

WEEK 17. December 16, 2002 (Monday) is FINALS WEEK} Term Paper Discussions CONCLUDE (if needed) and FINAL MEETING SCHEDULED ON MONDAY DECEMBER 16, 2002 from 2->3:50pm and your TERM PAPER is DUE (25%) by 2pm please.

"Guidebooks are $15 tools for $3,000 experiences. Many otherwise smart people base the trip of a lifetime on a borrowed copy of a three-year-old guidebook. The money they saved in the bookstore was wasted the first day of their trip, searching for hotels and restaurants long since closed. When I visit someplace as a rank beginner--a place like Belize or Sri Lanka--I equip myself with a good guidebook and expect myself to travel smart. I travel like an old pro, not because I'm a super traveler, but because I have good information and use it. I'm a connoisseur of guidebooks. My trip is my child. I love her. And I give her the best tutors money can buy. Too many people are penny-wise and pound-foolish when it comes to information. ... All you need is a good guidebook covering your destination. Before buying a book, study it. How old is the information? The cheapest books are often the oldest--no bragain. Who wrote it? What's the author's experience? Does the book work for you--or the tourist industry? Does it specialize in hard opinions--or superlatives? For whom is it written? Is it readable? It should have personality without chattiness and information without fluff. Don't believe everything you read. The power of the printed word is scary. Most books are peppered with information that is flat-out wrong. Incredibly enough, even this book may have an error" [stress added]." Rick Steves' Europe Through the Back Door 1999 (Santa Fe, NM: John Muir Publications), 1998, pages 8-9.

CONSIDER THE FOLLOWING:

AS WELL AS:

"To extract these small plums of information it was necessary to dig through a great pudding of cliché and jargon…." Robert Harris, 1998, Archangel (NY: Jove [2000] Berkley), page 62.

PLEASE TAKE TO HEART THE FOLLOWING:

"The emphasis in this course will be not [be so much] on reading or [too much] research, but on thought. Much of what we know, or think we know, is based on something we've heard or read. I think that's the trouble with modern scholarship and collegiate study all the way up to the doctorate. I'm going to ask you to think about the material we will be dealing with rather than memorizing what someone has said about it. So I'd rather you didn't take [too many] notes in this class. Listen and think about what I say or what any one of your classmates says. And don't be afraid of disagreeing with me. I'll appreciate the compliment of your thinking about it and arriving at another conclusion [stress added]." (The character Rabbi David Small, in Harry Kemelman, 1996 [1997], The Day the Rabbi Left Town (NY: Fawcett Crest), page 78.

"What is the past? Some might argue that, in a strict sense, it doesn't exist. The past is only the memory or residue of things that now exist in the present moment, a mental construction that--cleaned up or embellished--often serves the need of the current moment instead of corresponding to any historic 'truth' [stress added]." Alexander Stille, 2002, The Future of the Past (NY: Farrar, Strauss and Giroux), page 311.

AND ALSO REMEMBER WHAT I MENTION IN ALL OF MY COURSES:

"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.

A NOT SO BIG SECRET: #1} The information (or "meaning") that you will get out of this course will be in direct proportion to the energy that you expend on course assignments and requirements: readings, writings, examinations, and thinking assignments. #2} I will try to provide you with new information and ideas every class period!

For that BRIEF DISCLAIMER ESSAY, please click here

PLEASE READ AND CONSIDER / 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, born in 1926: "...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.

"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, 1971, Darwin Retried: An Appeal To Reason (NY: Dell Publishing Co.), page 18.

"One of the world's leading medical journals has put itself and its competitors under the microscope with research showing that published studies are sometimes misleading and frequently fail to mention weaknesses. Some problems can be traced to biases and conflicts of interest among peer reviewers, who are outside scientists tapped by journal editors to help decide whether a research paper should be published.... problems are most likely to occur in research funded by drug companies, which have a vested interest in findings that make their products look good. ... One JAMA [Journal of the American Medical Association] report found that medical journal studies on new treatments often use only the most favorable statistic in reporting results.... [stress added]." Lindsey Tanner, 2002, Medical Journal Examines Itself: Magazine admits biases, conflicts of interest influence content. The San Francisco Chronicle, June 6, 2002, page A2.

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: The ANTHROPOLOGY FORUM (ANTH 297-01} #10211) for One Unit every Thursday from 4->4:50pm in Ayres Hall 120.  

WEEK 1. August 26 & 28, 2002: Mon & Wed} Introduction & Overview to the course. The profession: 1967-2002+ Please glance at the required texts this week; please read any one of the RESERVE items (a single chapter, not the entire book!) by Wednesday September 4, 2002 [please see WEEK 2 reading assignments]; please read Urbanowicz Essay #1 and #2 (at the end of the printed volume). PLEASE TAKE NOTES IN THIS GUIDEBOOK: IT WILL NOT BE RE-PURCHASED BY THE BOOKSTORE FOR SPRING 2003.

PLEASE NOTE} SOME OF THE TRANSPARENCIES USED ON DAY 1 OF CLASS (August 26, 2002) ARE AVAILABLE AT: http://www.csuchico.edu/~curban/PowerPoint/ANTH296FA2002

PLEASE read any one of the following items from the selections on RESERVE by Wednesday September 4, 2002.

Boorstin: pp. 626-635.
Darnell Selection #5 (pp. 61-77) or pp. 289-321.
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.

CONSIDER THE IMPLICATIONS OF THE FOLLOWING WORDS:

"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.

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.

"He had a term for people like this: temporal provincials--people who were ignorant of the past, and proud of it. Temporal provincials were convinced that the present was the only time that mattered, and that anything that had occured earlier could be safely ignored. The modern world was compelling and new, and the past had no bearing on it." Michael Crichton, 1999, Timeline (NY: Ballantine Books), page 84.

"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.

"In his perceptive little book Technopoly, Neil Postman argues that all disciplines ought to be taught as if they were history. That way, students 'can begin to understand, as they now do not, that knowledge is not a fixed thing but a stage in human development, with a past and a future.' I wish I'd said that first. If all knowledge has a past--and computer technology is surely a special kind of knowledge--then all knowledge is contingent [stress added]." Paul de Palma, 1999, http://www.when_is_enough_enough?.com. The American Scholar, Winter, reprinted in David Quammen [Editor], 2000, The Best American Science And Nature Writing 2000, pages 34-47 (Boston: Houghton Mifflin Co.), page 36.

"...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.)

"As the Spanish proverb says, 'He [or she], who would bring home the wealth of the Indies, must carry the wealth of the Indies with him.' So it is in travelling; a man must carry the wealth of the Indies with him, if he would bring home knowledge.' BOSWELL. 'The proverb, I suppose, Sir, means he must carry a large stock with him to trade with.' JOHNSON. 'Yes Sir.'" James Boswell [1740-1795], 1791, The Life of Samuel Johnson (NY: [1968] Signet Classic), page 467.

"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 [stress added]." Michel Eyquem de Montaigne [1533-1592], Essays, page 53 [1959 paperback publication of a translation from 1603]. 

"....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.

"Lisa, get away from that jazzman! Nothing personal. I just fear the unfamiliar [stress added]." Marge Simpson, February 11, 1990, Moaning Lisa. Matt Groening et al., 1997, The Simpsons: A Complete Guide To Our Favorite Family (NY: HarperCollins), page 22.

"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.

"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.

NOTE SOME STATISTICS:

For the 2000-2001 Academic Year, a total of 603 individuals received the Ph.D. in Anthropology: there were 360 females [59.7%] and 243 males [40.3%]; note, this includes degrees from Australia (7), Canada (31), Ireland (1), Mexico (3), Norway (4), South Africa (1), and the United Kingdom (82). Source: The 2000-2001 American Anthropological Association Guide, page 582.

For the 1999-2000 Academic Year, a total of 641 individuals received the Ph.D. in Anthropology: no gender-specific information was provided. Note: this included degrees from Australia (11), Canada (39), China (1), Mexico (4), New Zealand (1), and the United Kingdom (30). Source: The 1999-2000 American Anthropological Association Guide, page 699.

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

NOTE: "Doctoral research in anthropology [over the years 1891 to 1930] was mainly a young man's pursuit: more than 85 percent [of the total of 124 doctorates over this time period] were men, and more than 81 percent were under 35 at graduation, with half under 30." Jay H. Bernstein, 2002, First Recipients of Anthropological Doctorates in the United States, 1891-1930. The American Anthropologist, Vol. 104, No. 2, June, pages 551-565, page 557.

"The single most important discovery for women explorers may be the freedom that lies at the heart of the very act of exploration." Reeve Lindberg, 2000, Introduction. Living With Cannibals And Other Women's Adventures, by Michele Slung (Washington, D.C., National Geographic Society), pages 1-7, page 2.

Biruté Galdikas} "Born [in 1946] to Lithuanian parents who emigrated to Canada in 1948, Biruté Galdikas traces her lifelong fascination with the natural sciences to the collection of wriggling tadpoles and salamanders she scooped up in a Toronto park not far from her house." Biruté Galdikas. Living With Cannibals And Other Women's Adventures, by Michele Slung (Washington, D.C., National Geographic Society), pages 126-137, page 128.

"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.)

"But while I think that different social anthropologists who studied the same people would record much the same facts in their notebooks, I believe they would write different kinds of books. Within the limits imposed by their discipline and the culture under investigation anthropologists are guided in choice of theme, in selection and arrangement of facts to illustrate them, and in judgement of what is and what is not significant, by their different interests, reflecting differences of personality, of education, of social status, of political views, of religious convictions, and so forth. One can only interpret what one sees in terms of what one is, and anthropologists, while they have a body of knowledge in common, differ in other respects as widely as other people in their backgrounds of experience and in themselves. The personality of an anthropologist cannot be eliminated from his [or her!] work any more than the personality of an historian can be eliminated from his. Fundamentally, in his account of a primitive people the anthropologist is not only describing their social life as accurately as he can but is expressing himself also. In this sense his account must express moral judgement, especially where it touches matters on which he feels strongly; and what comes out of a study will to this extent at least depend on what the individual brings to it [stress added]." Sir Edward Evans-Pritchard [1902-1973], Fieldwork and the empirical tradition. Social Anthropology and Other Essays (1962), pages 64-85, pages 83-84.

"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.

"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.

"Feminist anthropology has been a forerunner in debates about power differentials between those observing and those being observed. This article explores how theoretical interventions made by third-wave feminists have led to revisions of the canon, particularly in the understandings of methodology (fieldwork), subject matter (culture), and ethnographic writing." Ravina Aggarwal, 2000, Traversing Lines of Control: Feminst Anthropology Today. The Annals of The American Academy of Political and Social Science, Vol. 571 (September 2000), pages 14-29, page 14.

"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).

"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.

"A home without a library lacks diversity of voices, opinions and world views. When you read a book, you enter another person's perspective. And because a reader can put the book down and think about what the author has said, a good reader enters a dialogue with the author or the characters created by the author. One can reread passages and linger over thoughts or ideas or savor the deliciousness of the language. Television, even at its best, lacks diversity and the ability of a viewer to carry on an inner dialogue with the speakers or the authors of the program. Books encourage thinking. A reader must create images from the words the author has supplied, must imagine the events described, must track the plot or the logic of the writer and must visualize the main characters in the mind's eye. The book is in your hands. You can return to passages if there is something you don't understand. You can argue with the author in your head; you can nod in agreement. You learn, unconsciously, the way words can fit together--sometimes so well that they seem inevitable and irresistible [stress added]." Charles Levendosky, Read a banned book, give one to your children. The Sacramento Bee, October 2, 1999, page B7)

PLEASE NOTE THE FOLLOWING from USAToday of May 10, 2002: Kids get 'abysmal' grade in history: High school seniors don't know basics. "On the test: 57% of seniors could not perform even at the basic level. 32% performed at the basic level. 10% performed grade-level work, and 1% were advanced or superior. ... The federally mandated test was administered to 29,000 fourth-, eighth- and 12th-graders at 1,100 public and private schools. Fourth-and eighth-grade students did better than seniors, but not by much. ... [Sample Question]: When the United States entered the Second World War, one of its allies was: A) Germany. B) Japan. C) The Soviet Union. D) Italy. 52% failed to pick the correct answer, C. ... [stress added]." Tamara Henry, USAToday, May 10, 2002, page 1. (And see the web site: http://www.nces.ed.gov/nationsreportcard} National Center for Education Statistics.)

"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.

"Don't fall in love with the theory of the case." The character "Butch" Karp. Robert Tanenbaum, 1996, False Accused (NY: Signet Books), page 316.

"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.

"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 destructive cliches [stress added]." Herbert Lewis, 1998, The Misrepresentation of Anthropology and Its Consequences. American Anthropologist, Vol. 100, No. 3, pages 716-731, page 716.

"Finally, I wish to emphasize once more that what has been said here in a somewhat categorical form does not claim to mean more than the personal opinion of a man, which is founded on nothing but his own personal experience, which he has gathered as a student and as a teacher." Albert Einstein [1879-1955]

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 General) Web Sites Are:

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]
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.indiana.edu/~wanthro/theory.htm [Anthropology Theory from Indiana University]
http://emuseum.mnsu.edu/information/biography/index.shtml [CHECK Out Anthropology Biographies from Minnesota State University, Mankato and their EMuseum]
http://www.csuchico.edu/lins/chicorio/ [ChicoRio - Research Instruction On-Line]

ONCE AGAIN, FOR A "ROUGH" MASTER CHART OF SOME INDIVIDUALS (located towards the end of this Guidebook - or "roughly" in the middle-of-the-printed-volume), please click here. In addition to the Department of Anthropology "Home Page" at CSU, Chico (http://www.csuchico.edu/anth/), some Interesting (and specific CSU, Chico) web sites can be found by clicking here (located towards the end of this Guidebook - or "roughly" in the middle-of-the-printed-volume).

Required Reading in: Langness: pp. xi-12, Chapter 1 (pp. 13-49) and glance at Langness Chapter 7 (pp. 188-217); please glance at the Kroeber & Kluckhohn 1952 publication Culture; please glance at Slotkin, pp. v-243; please read Urbanowicz Essay #3 (at the end of the printed volume).

YOU should have read any one of the following items, listed in WEEK 1, from the selections on RESERVE by Wednesday September 4, 2002:

Boorstin: pp. 626-635.
Darnell Selection #5 (pp. 61-77) or pp. 289-321.
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.

CONSIDER THE IMPLICATIONS OF THE FOLLOWING WORDS:

"Culture, or Civilization, taken in its wide ethnographic sense, is that complex whole which includes knowledge, belief, art, morals, law, custom, and any other capabilities and habits acquired by man as a member of society." Edward Burnett Tylor [1832-1917], 1871, Primitive Culture.

"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 [1913-1997], A Study of Archaeology (Southern Illinois University press), page 108.

"Anthropology is the product of three great historical movements: the Age of Exploration, the Enlightenment, and evolutionism [stress added]." Philip K. Bock, 1980, Rethinking Psychological Anthropology: Continuity and Change in the Study of Human Action (NY: [1998] W.H. Freeman and Co.), page 5.

"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.

REMEMBER: "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. ... [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.

"Borrowing from contemporary scientific models, thinkers in the eighteenth and nineteenth centuries such as the marquise de Condorcet [1743-1794] and August Comte [1798-1857] believd that human history was bound by laws. If these could be understood and the fruits of the research judiciously applied, time would bring progress. Instead of the Christian emphasis on the salvation of the individual, thinkers prophesied that all humankind could partake of this new prosperity and knowledge. This shift in historical imagination can also be traced to the eighteenth and nineteenth centuries, when the agricultural and industrial revolutions made prosperity possible for the multitude instead of the select few [stress added]." Choi Chatterjee et al., 2002, The 20th Century: A Retrospective (Cambridge, MA: Westview Press), pages 3-4.

"The Marquis de Condorcet (1743-94), who contributed on mathematical subjects 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.

Georges Cuvier (1769-1832): "Cuvier's greatest claim to fame is that he founded the science of fossils, paleontology--at least for the vertebrata, that of the invertebreta having already been adumbrated by Lamarck. ... By concentrated study of the scattered bonex excavated from the gypsum quarries on the hills of Montmartre, he succeeded in reconstructing the complete skeletons of Paleothorium and Anoplotherium; he was guided in doing so by the principle of 'correlation of forms,' according to which all parts of an organic being a correlated and combine to produce a common action. ... One of Cuvier's most important discoveries was that every geological stratum contains fossils peculiar to it." Jean Rostand, 1963, The Development of Biology. The Nineteenth Century World: Readings From The History of Mankind (edited by Guy S. Métraux and Françoise Crouzet; New York: New American Library), pages 177-192, page 185.

"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), page 66.

"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. 

"Writing about a career teaching physical anthropology at a university is rather akin to writing about what it is like to undergo a colonoscopy or to visit Seattle. It is simply impossible to do justice to the experience with oral or written descriptions. One must truly experience it to appreciate everything that it is, in all of its marvelous nuances." Curtis W. Eienker,2002, Teaching Physical Anthropology in a University: The Traditional Career. In A Guide to Careers in Physical Anthropology, Alan S. Ryan [Editor] (Westport, Conn: Bergin & Garvey), pages 21-41, page 21.

"Whatever name you ascribe to this style of working--flexibility, open-mindedness, divergent thinking--staying loose in the early stages of a project greatly improves the chances for a more creative result. But why? One reason is that a loose, uncensored approach increases the amount of material you have to work with. Volume alone produces options; options permit the exercise of opinion and taste [stress added]." Denise Shekerjian, 1990, Uncommon Genius: How Great Ideas Are Born (NY: Viking Penguin), page 40.

Interesting (And Somewhat Appropriate) Web Sites Are:

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.csuchico.edu/anth/cccpwebsite/ [Chico Campus Culture Project]
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]

Verifiable OBJECTIVE										Emotional SUBJECTIVE
Chem	Biochem	Biology	Medicine	Psych	ANTH	History	Biograph	Novel	Epic	Lyric

VIDEO: Koestler points out that the "combinatorial act" is the key: "Science as the marriage of ideas which were previously strangers to each other or even thought incompatible."

NOTE: "Arthur Koestler was a journalist of genius and an outstanding chronicler of his times. He wrote half a dozen novels, one a classic and several more of enduring value, two superb volumes of autobiography and dozens of eloquently phrased, stimulating and frequently memorable essays on a host of subjects. One cannot stand in awe of his corpus of work, or the intellectual energy and sheer effort that went into it. Yet today he is not as well known as he should be and the time has surely come for a re-evaluation of this remarkable man and his extraordinary career." David Cesarani, 1998, Arthur Koestler: The Homeless Mind (NY: The Free Press), page 1.)

NOTE: Koestler's approach is similar to that of Jacob Bronowski [1908-1974] who wrote that "No scientific theory is a collection of facts. ... The act of fusion is the creative act. All science is the search for unity in hidden likenesses. The search may be on a grand scale, as in the modern theories which try to link the fields of gravitation and electromagnetism. ... The scientist looks for order in the appearance of nature by exploring such likenesses. For order does not display itself of itself; if it can be said to be there at all, it is not there for the mere looking. There is no way of pointing a finger or a camera at it; order must be discovered and, in a deep sense, it must be created. What we see, and as we see it, is mere disorder. ... Science finds order and meaningness in our experience, and sets about this in a quite different way. ... The discoveries of science, the works of art are explorations--more, explosions of a hidden likeness. The discovery or the artist presents in them two aspects of nature and fuses them into one. This is the act of creation, in which an original thought is born, and it is the same act in original science and original art.... [all stress added] [Science And Human Values, 1956, pp. 12-19].

VIDEO: "It is obvious, says Jacques Hadamard, that invention or discovery, be it in mathematics or anywhere else, takes place by combining ideas. ... The latin verb cogito for 'to think' etymologically means 'to shake together.' St. Augustine [354-430 A.D.] had already noticed that and also observed that intelligo means 'to select among'" (1964: 120). As Koestler points out: "Some writers identify the creative act in its entirety with the unearthing of hidden analogies. 'The discoveries of science, the works of art are explorations--more, are explosions of a hidden likeness', Bronowski wrote.... [analogies are] created by the imagination; and once an analogy has been created, it is of course there for all to see--just as the poetic metaphor, once created, soon fades into a cliche. ... Thus the real achievement in discovery is that unlikely marriage of cabbages and kings--of previously unrelated frames of reference or universes of discourse--whose union will solve the previously unsoluble problem. The search for the improbable partner involves long and arduous thinking--but the ultimate matchmaker is the unconscious" (1964: 200-201).

"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).

"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.

"In the end, the common themes linking these creative people separated and floated to the surface like cream. Some of what I discovered I expected: they were all driven, remarkably resilient, adapt at creating an environment that suited their needs, skilled at honoring their own peculiar talents instead of lusting after an illusion of self, capable of knowing when to follow their instincts, and above all, magnificent risk-takers, unafraid to run ahead of the great popular tide [stress added]." Denise Shekerjian, 1990, Uncommon Genius: How Great Ideas Are Born (NY: Viking Penguin), page xxii.

"Every innovation is a combination of ideas. The only bonds between its part in a cultural setting are mental connections; they are instituted with the first individual mind to envisage them, and they dissolve with the last individual mind to retain a recollction of them. The mental content is socially defined; its substance is, in major part, dictated by tradition. But the manner of treating this content, of grasping it, altering it, and rendering it, is inevitably dictated by the potentialities and the liabilities of the machine which does the manipulating: namely the individual mind. ... Every individual is basically innovative for two reasons. No two stimuli to which he [or she] reacts are ever identical. ... The second reason for diversified reactions is that no one ever or minutely duplicates his responses to what he regards as the same stimulus [stress added]." H.G. Barnett [1906-1985], 1953, Innovation: The Basis of Cultural Change (NY: McGraw-Hill), pages 16-20.

Science: "A search for the principles of law and order in the universe, and as such an essentially religious endeavor." Arthur Koestler [1905-1983].

---

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

http://www.monster.com	http://www.hotjobs.com
http://www.dice.com	http://www.net-temps.com/
http://www.careerpath.com	http://www.jobs.net

"Our winning strategy for finding your perfect job comes from Samantha H. in Jamaica, N.Y. 'First thing, let's not call it a job but your life's career. Job sounds so humdrum, put upon and boring. My mother gave me the best advice: 'Look for the thing that has been with you all of your life. It has brought you through good and bad times. Once you find it, then that is what you should be doing [stress added].'" Bob Rosner, 2001, Working Wounded. The San Francisco Chronicle, December 2, 2001, page J2.

"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."

THE POPULATION of the Chico area is 99,375. There are 66,800 individuals within the City Limits of Chico. (January 1, 2002 estimates by the California Department of Finance.) Anon. 2002,The Chico Enterprise-Record, June 29, 2002 Special Section, Discover: Your Complete Guide, page 10.

March 30, 2001} California is the most populous state in the USA with 33,871,648 residents [~12.05% of the USA]" The San Francisco Chronicle, page 1.

NOTE: According to The World Almanac and Book of Facts 2002 (page 345), the estimated population for California in 2000 was 33,871,648. It has been estimated that the population for California in the following years will be: 39,957,616 (in the year 2010), 45,448,627 (2020), and 58,731,006 (2040). (Chico Enterprise-Record, December 18, 1998, page 4A); "By 2040, the state [of California] will have 58.7 million residents, a 75 percent increase, according to Department of Finance projections. The population in some counties could more than triple [stress added]." (Chico Enterprise-Record, May 2, 1999, page 1B)

"...California is not done growing. Over the next 20 years, another 15 million people will be born in, or move to, the Golden State [which had an estimated March 2001 population of 33,871,648 residents] [stress added]." Robert W. Poole, 2001, The Wall Street Journal, August 29, 2001, page A14.

On Changes in California: "Almost 70,000 acres of California's open space was devoured by a growing population lured to the state by its booming economy from 1996 to 1998, according to a state report released Wednesday [October 11, 2000]. The urban sprawl is driven by California's influx of roughly 700,000 people a year [stress added]." Open space continues vanish act in state. (Associated Press) The Sacramento Bee, October 12, 2000, page A3.

"California's population continues to grow by more than 500,000 people a year. Such growth brings a host of challenges--how to provide enough affordable housing, adequate transportation, schools and jobs. In order to address these challenges, local cities and governments should be encouraged to work together and create regional growth management policies [stress added]." Elizabeth Klementowski, 2002, Flawed solution to an imaginary problem. The San francisco Chronicle, June 18, 2002, page A19.

"Fortune continues to smile on this city at the dawn of the 23rd Century, Chico Grande, at 500,000 people, is the unofficial capital of Upper California [stress added!]" Steve Brown, 2001, In the year 2202, fortune continues to smile on this city. The Chico Enterprise-Record, December 31, 2001, page 3A.

"I knew there was something special about Chico the minute I laid eyes on it, and not just because it is a standout among Central Valley cities. In city planner terms, Chico has 'a strong sense of place.' To me, it's enough to say that Chico has a 'there.' When you arrive here, you immediately sense that you have reached a desirable place. You want to get out of the car and walk around. And after doing that, you want to find a job, buy a house and live here the rest of your life. You can't say that about most California cities." Steve Brown, 2001, But This Is Chico. Enterprise-Record, January 1, 2001, page 2A.

"In 1950, the population of Chico was 12,722. The population more than doubled by 1980, to 26,601. During the past two decades, those numbers have increased to 64,581 in the City limits, and approximately 95,000 in the Chico Urban Area. Projections provided by the Butte County Association of Governments (BCAG) lists the population [of the city of Chico] at 75,879 in the year 2010, 85,364 in 2015, 90,035 in 2020, and 108,039 in the year 2025 [stress added]." Anon., 2002, Celebrate the Building Industry! Special Section ("Industrial Barbecue 2002") of The Chico Enterprise-Record, June 18, 2002, page 3.

CHICO: "The city's general plan targets an urban-area population of approximately 134,000 by the year 2012 [stress added]." Dan Nguyen-Tan, 2002, Growth: Land is our most valuable and limited resource. The Chico Enterprise-Record, February 26, 2002, Section AA, page 3AA. [NOTE: Urbanowicz would also add that time can also be considered to be the most valuable and limited resource.]

ALSO NOTE, from "The Official City of Chico Web Site" at http://www.chico.ca.us/ "The City of Chico was founded in 1860 by General John Bidwell, and became incorporated in 1872 with a population of approximately 1000 persons in an area of 6.6 square miles. By 2001, the City of Chico had grown to include a population of 64,581 persons in an area of 22 square miles [stress added]."

On Sunday, June 24, 2001, an article appeared in The Sacramento Bee (Alvin D. Sokolow, How Much State Farmland Is Disappearing? pages L1 and L6) based on research from University of California, Davis, now provides the figure of "only" 49,700 acres of California farmland disappearing each year! Incidentally, the CSU, Chico campus (excluding the University farm, is approximately 119 acres (so approximately 417 Chico State campuses disappear every year in California!).

"For millions of Californians, housing is the cross they must bear for living here. There simply isn't enough of it. For nearly 20 years, California's home-building industry has lagged behind the state's population growth." Jim Wasserman, 2001, Experts Warn Housing Shortage Even Worse In Future. The San Francisco Chronicle, July 29, 2001, page A19.

QUESTIONS TO CONSIDER: What will the population of the USA or California or Chico be by 2042? Or 2022? or next year?! What is the "carrying capacity" of any given environment? What changes have to be made in any given environment? What will be the impact of an increasingly older American population on this country? On you?

NOTE: There are more than 6 billion people on the planet and population is increasing by approximately 78,000,000 people per year; given that 1 year = 365.25 days = 8,766 hours = 525,960 minutes, therefore 78,000,000/525,960 = means that the population of the planet is increasing by approximately 148 people a minute. For this 75 minute class, please note that this means that the world will have had a NET INCREASE (births-minus-deaths) of ~11,100 individuals (roughly speaking).

NOTE: "If we could shrink the Earth's population to a village of precisely 100 people, with all existing ratios [on the planet] remaining the same, it would look like this: 51 females, 49 males; 70 non-white, 30 white; 57 Asians, 21 Europeans, 14 from the Western Hemisphere, and 8 Africans; 70 non-Christians, 30 Christians. 50 percent of the wealth would be in the hands of six people. All six of those people would be from the United States. 80 would live in substandard housing. 70 would be illiterate. 50 would suffer from malnutrition. 1 would be near death, 1 near birth. 1 would be college educated. No one would own a computer." (Chico Enterprise-Record, June 19, 1999, page 3B.)

PLEASE NOTE: According to the U.S. Bureau of the Census, the resident population of the United States, projected to August 1, 2002 at 6:57am [Pacific Standard Time] was 287,671,081 [http://www.census.gov/cgi-bin/popclock]. This means there is one birth every 7 seconds, one death every 14 seconds, one international migrant (net) every 29 seconds, for a net gain of one person every 11 seconds.

"PUT THE WORLD IN PERSPECTIVE. After Sept. 11 [2001], we're far less worried by little annoyances. ... So many things seem less significant now than before Sept. 11. ... Many of us have had a change of perspective...." Karen S. Peterson, USA Today, November 13, 2001, page 1; and see http://september11.archive.org/ [September 11 Web Archive]; and also take a look at: http://www.archive.org/ [The Internet Arcvhive].

Required Reading in: glance at Chapter 2 in Langness (pp. 50-73), glance at Slotkin, pp. 244-460, and glance at D. Hakken (1999); please read Urbanowicz Essay #4 & #5 (at the end of the printed volume); and considering your first WRITING ASSIGNMENT COMING DUE in two weeks, you might wish to glance at Urbanowicz #9->#12; and just for the fun of it, want to try?: http://www.csuchico.edu/~curban/SelfTesting/DarwinTestOne.htm (Darwin 2000-2001 [Self]Test One) or http://www.csuchico.edu/~curban/SelfTesting/DarwinTestTwo.htm (Darwin 2001 Self-Test Two).

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; or pp. 129-138; or pp. 203-245; or pp. 305-318
Moore: pp. 15-68.
Naroll & Naroll: Ch 3 (pp. 57-121).
Penniman: part of Ch. 4 (pp.110-146).
Ryan: "Introduction" (pp. vii-xiii) plus any chapter from A Guide To Careers in Physical Anthropology
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).

CONSIDER THE IMPLICATIONS OF THE FOLLOWING WORDS:

"How sad that so many people seem to think that science and religion are mutually exclusive [stress added]." Jane Goodall [with Phillip Berman], 1999, Reason For Hope: A Spiritual Journey (NY: Warner Books), page 174.

"Must one choose between evolution and belief in God? The answer to this question depends, of course, on the details of evolution and on one's conception of God. An ironic feature of the creation/evolution controversy is that creationists and strong atheists agree in answering this question in the affirmative, while most theologians answer it in the negative. Pope John Paul II recently reiterated the established position of the Catholic Church that there is no conflict between evolution and Christian faith [stress added]." Robert T. Pennock [Editor] 2001, Intelligent Design Creationism and Its Critics: Philosophical, Theological, and Scientific Perspectives (MIT Press), page 431.

"The word "anthropology" first appeared in the English language in 1593 (the first of the "ologies," incidentally, to do so). The word "ethnology" made its first appearance in an 1830 letter by AndréMarie Ampère (1775-1836) and appeared in print for the first time in 1832. The short-lived Sociétés observateurs de l'homme was founded in Paris in 1799 by Louis Francois Jauffret (1770-1850) and this was eventually followed by the 1839 formation of Sociétéethnologique de Paris, by William F. Edwards (1777-1842). This latter organization lasted until 1848 but no one seems to have a good impression of the term "ethnology" as used by Edwards...." Charles F. Urbanowicz, 1992, Four-Field Commentary. Newsletter of the American Anthropological Association, 1992, Volume 33, Number 9, page 3. [And see: http://www.csuchico.edu/~curban/Pub_Papers/4field.html]

"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 everydaY 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).... [stress added]." C. Loring Brace, 2000, Evolution in an Anthropological View (Walnut Creek: Altamira Press), page 15.

"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.

"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 [stress added]." Christopher Herbert, 1991, Culture And Anomie: Ethnographic Imagination In The Nineteenth Century, page 150.

"Charles Darwin (1809-1882) is credited as the 'father of evolutionary thought.' However, he developed his theory of evolution based on the ideas of earlier scholars. In fact, Darwin's model was not the first evolutionary theory. It was, however, the one that has withstood the test of time. ... The contributions of Cuvier [1769-1832], Lyell [1797-1875], and Lamarck [1744-1829] set the stage for the ideas developed by Charles Darwin. Combining information from different fields, such as biology, geology, and economics, Darwin revolutionized our understanding of the living world by his theory of evolution by natural selection [stress added]." Alan S. Ryan, 2002, The meaning of Physical Anthropology. In A Guide to Careers in Physical Anthropology, Alan S. Ryan [Editor] (Westport, Conn: Bergin & Garvey), pages 1-20, page 1.

"The [1937] Hungarian Nobel Prize winner [in Physiology/Medicine], Szent-Györgyi [von Nagyrapolt], once said that a scientist should see what everybody else has seen and then think what nobody has thought. Nobody did this better than Charles Darwin, who first realized that the evolution of life took place by Natural Selection. Darwin taught us all to see more clearly what everyone had seen, and Darwin also taught us to think, along with him, what no one else had thought. No branch of science is more dominated by a single theory, by a single great idea, than is the whole of biology by the idea of evolution by Natural Selection [stress added]." J. Livingston and L. Sinclair, 1967, Darwin and the Galapagos, no page number.

"He was an Englishman who went on a five-year voyage when he was young and then retired to a house in the country, not far from London. He wrote an account of his voyage, and then he wrote a book setting down his theory of evolution, based on a process he called natural selection, a theory that provided the foundation for modern biology. He was often ill and never left England again [stress added]." John P. Wiley, Jr., 1998, Expressions: The Visible Link. Smithsonian, June, pages 22-24, page 22.

CONSIDER the words of the Pulitzer Prize Winner (1940) and Nobel Prize Winner (1962) John Steinbeck (1902-1968) on Charles R. Darwin: "In a way, ours is the older method, somewhat like that of Darwin on the Beagle. He was called a 'naturalist'. He wanted to see everything, rocks and flora and fauna; marine and terrestrial. We came to envy this Darwin on his sailing ship. He had so much room and so much time. ... This is the proper pace for a naturalist. Faced with all things he [or she] cannot hurry. We must have time to think and to look and to consider [stress added]." John Steinbeck, 1951, The Log From The Sea of Cortez [1967 printing: Pan Books: London], page 123.

"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 (NY: A.A. Knopf) pages 3-5.

"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]."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.

"The Characteristics of any past 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 by the language and concepts in which such explanations were formulated and discussed. In the case of mid- and late Victorian Britain the 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 [1822-1888], the anthropologist General Pitt-Rivers [1827-1900], J.F. McLennan [1827-1881] and E.B. Tylor [1832-1917], the philosopher and sage Herbert Spencer [1820-1903]…. Cutting across much of this, but also drawing considerable inspiration from Lyell's geological researches, was the work of Charles Darwin….[stress added]." (K. Theodore Hoppen,1998, The Mid-Victorian Generation 1846-1886, NY: Clarendon Press) pages 472-473.

"The nineteenth century was probably the most revolutionary in all history, not because of its numerous political upheavals, but because of the rise of industrialism. ...There was an accompanying revolution in the physical, natural and political sciences. The new order called for new inquiries into man's relation to his natural and social environment. Two explosive theories, Marxism and Darwinism, revolutionized the thinking of mankind, as the machine had revolutionized his mode of life. (Freudianism was to play its part, too, but that came later.) [stress added]." Elmer Rice (1892-1967), 1963, Minority Report: An Autobiography (NY: Simon & Schuster), pages 142-143.

"The birth of anthropology, its origin, its foundation, is in evolution. Anthropology, it can justly be said, is a child of evolution. It was evolution, in three senses of the term, that inspired the birth of anthropology in the nineteenth century: the technological revolution in Europe; the Enlightenment; and the idea of Progress [stress added]." Philip Carl Salzman, 2001, Understanding Culture: An Introduction to Anthropological Theory (Prospect Heights, Illinois: Waveland Press, Inc.), page 87.

"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.

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.

"In 1865, John Lubbock-- Darwin's next-door neighbor in Kent, England--published his influential Pre-historic Times, as Illustrated By Ancient Remains, And The Manners And Customs Of Modern Savages. Widely read throughout Europe and America, it became Archaeology's primary textbook." David Hurst Thomas, 2000, Skull Wars: Kennewick Man, Archaeology, And The Battle For Native American Identity (NY: Basic Books), page 50.

"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.

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]."

"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.

"The Galapagos Island finches once studied by Charles Darwin respond quickly to changes in food supply by evolving new beaks and body sizes, according to researchers who studied the birds for almost 30 years. Starting in 1973, husband-and-wife researchers Peter and Rosemary grant of Princeton University have followed the evolutionary changes in two types of birds, the ground finch and the cactus finch, on Daphne Major, one of the Galapagos islands. In a study appearing today in the Journal Science, the Grants report that climate and weather have a dramatic effect on the evolutionary path the finches follow. Ground finches most eat small seeds, and their beaks have adapted to that purpose. When the weather turned dry in 1977, most of the plants that produce small seeds on Daphne Major were killed, leaving little food for finches with modest beaks. Most died off, but some ground finches with bigger, stronger beaks survived [stress added]." Anon., 2002, Finches Shown To Be Able to Change. The Chico Enterprise-Record, April 26, 2002, page 11A.

" Important as the struggle for existence has been and even still is, yet as far as the highest part of man's nature is concerned there are other agencies more important. For the moral qualities are advanced, either directly or indirectly, much more through the effects of habit, the reasoning powers, instruction, religion, &c., than through natural selection; though to this latter agency may be safely attributed the social instincts, which afforded the basis for the development of the moral sense, may be safely attributed. The main conclusion arrived at in this work, namely that man is descended from some lowly-organised form, will, I regret to think, be highly distasteful to many. But.... [stress added]."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], Part II, Chapter XXI, pages 403-404.

"Tylor [1832-1917] was the first serious student of culture to embrace the entire field of man [and women!] and his environment. For him, the scope of anthropology should include man's body, his physical and cultural environment, and his soul [stress added]." A. Kardiner & E. Preble (1961), They Studied Man (NY: Mentor Books), pages 54-55.

"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 (NY: A.A. Knopf), page 63.

FINALLY, CROSS-CULTURAL RESEARCH IS IMPORTANT, AND PLEASE THINK ABOUT THE FOLLOWING CONCERNING HRAF (Human Relations Area Files):

"The OCM [Outline of Cultural Materials] was originally developed as a tool for the Cross-Cultural Survey, an organization established in 1937 by the Institute for Human Relations at Yale University....under the direction of George P. Murdock [1897-1985]. After the entry of the United States into World War II, the Cross-Cultural Survey concentrated its efforts largely on areas of probably combat operations, especially in the Pacific. ... The usefulness of the material in the Cross-Cultural Survey Files on the then Japanese-held islands of the pacific led the United States Navy Department, in 1943, to contract with Yale University for the continuation of the work on an expanded scale [stress added]." George P. Murdock et al., 2000, Outline of Cultural Materials (5th Edition) (New Haven: Yale University), page xvi-xvii.

Interesting (And Somewhat Appropriate) Web Sites Are (and think about these words concerning Darwin):

"Though Darwin died more than a century before the advent of the World Wide Web, his unforgiving survival theory applied as much to outdoors-oriented sites as to the species. The fittest are still with us...." Michael Shapiro, 2002, Returning to nature easier after trekking through Net. San Francisco Chronicle, June 2, 2002,Section C8, page 8.

]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.utexas.edu/courses/wilson/ant304/biography/arybios98/stephensbio.html [Augustus Lane Fox Pitt-River]
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.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"]

NOTE: Writing Assignment #1 is a CRITIQUE of any chapter that you have read from the readings to date that are on reserve. Some points to consider in your critique are the following: (#1) what was the main idea of the chapter? (#2) what facts were used to support the main idea? (#3) any faulty reasoning, faulty logic, or obvious "bias" in the chapter ? (#4) what additional information could be added to the author's argument? and, finally, (#5) is there a "counter-argument" to the main idea of the chapter? These are a lot of points to consider so please take your time!

Required Reading in: Langness: Chapter 2 (pp. 50-73) and please read Urbanowicz Essay #6, #7, and #8 (at the end of the printed volume); and considering your first WRITING ASSIGNMENT COMING DUE (next week), you might wish to glance at Urbanowicz #9 -> #12.

HAVE a look at a "different" article from the following items on RESERVE [note that this is the same listing of articles assigned for Week 3]::

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.
Luke: "Introduction" (pp. xiii-xxvi) plus any chapter from Museum Politics: Power Plays At The Exhibition
Malefijt Ch 7 (116-137) or Ch. 8 (138-159) or Ch. 11 (215-255).
Mead & Bunzel: pp. 58-81; or pp. 129-138; or pp. 203-245; or pp. 305-318.
Moore: pp. 15-68.
Naroll & Naroll: Ch 3 (pp. 57-121).
Penniman: part of Ch. 4 (pp.110-146).
Pennock: "Preface" (pp. ix-xiv) plus pages 431-469.
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).

CONSIDER THE IMPLICATIONS OF THE FOLLOWING WORDS:

"Museums often are ignored by.... The material on display in museums no longer is simply a cache of curiosities for the intellectual edification of autonomous rational subjects [stress added]." Timothy W. Luke (2002), Museum Politics: Power Plays At The Exhibition (Minneapolis: University of Minnesota Press0, pages ix + 228.

"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).

"Archaeology is a comparative science: to know one site is to know nothing; to know a thousand is to see some factors unifying all [stress added]." Paul MacKendrick, 1983, The Mute Stones Speak: The Story of Archaeology in Italy, second edition (NY: W.W. Norton & Co.), page 4.

"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.

"Among those who came to Grave Creek [West Virginia] to examine the tablet was Henry Rowe Schoolcraft (1793-1864), one of the great early figures in American anthropology. Trained as a geologist, Schoolcraft had become interested in Indians while exploring the country west of the Alleghenies; he had become an expert on Indian languages and folklore, and had even married a half-Indian girl. When he headed for Grave Creek in 1842, he was considered one of the nation's leading authorities on the native peoples of America [stress added]." Robert Silverberg, 1970, The Mound Builders [1975, NY: Ballantine Books], page 51.

"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.

"General Augustus Lane Fox Pitt-Rivers (1827-1900) enjoyed a successful military career. A soldier of restless interests and an omnivorous collector, Lane Fox studied the development of weaponry. He soon became passionately interested in the evolution of artifacts, deciding that all material culture could be studied by arranging changing objects in an evolutionary order. Lane Fox was one of the founding father of ethnography. He worked closely with pioneer anthropologist Edward Tylor [1832-1917] and demonstrated the great value of ethnography to archaeology [stress added]." Brian M. Fagan [Editor], 1996, Eyewitness to Discovery: First-Person Accounts of More Than Fifty of the World's Greatest Archaeological Discoveries (Oxford University Press), page 392.

"The technological progress in the design of firearms fascinated Pitt Rivers [1827-1900] and he began to collect guns which he placed in sequence to illustrate their development. Over the following years he amassed an extensive collection of ethnographic material. He must have read Darwin's Origin of Species soon after its publication in 1859 for the theory of evolution clearly inspired him to formulate his own theory of the 'Evolution of Culture' which he was to expound in a lecture of that title in 1875. This theory, and his large collection of ethnographic objects which illustrated it, brought him to the notice of the scientific establishment and soon he was regarded as an equal of such men as Thomas Huxley, the champion of Darwinian evolution, Herbert Spencer, the sociologist and Sir John Lubbock, the naturalist and antiquarian. Charles Darwin himself supported Pitt Rivers for Fellowship of the Royal Society in 1876 [stress added]. Marc Bowden, 1984, General Pitt Rivers: The Father of Scientific Archaeology (Salisbury: Salisbury and South Wiltshire Museum), page 2.

SOME 1891 WORDS FROM PITT-RIVERS on People who are} "...are ignorant .... The knowledge they lack is the knowledge of history. This lays them open to the designs of demagogues and agitators who strive to make them break the past, and seek ... drastic changes that have not the sanction of experience.... The law that Nature makes no jumps can be taught...is such a way as at least to make men cautious how they listen to scatter-brained revolutionary suggestions [stress added]." Pitt-Rivers, 1891, Typoligical museums. Journal of the Society of Arts, pages 115-116. [Urbanowicz points out that this quotations, with the "..." as indicated, was taken as it appears in Marc Bowden, 1984, General Pitt Rivers: The Father of Scientific Archaeology (Salisbury: Salisbury and South Wiltshire Museum), page 8.

"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.

"This was the first systematic attempt to collect ethnographic data on a global scale. Morgan eventually published his results on kinship relations in Systems of Consanguinity and Affinity of the Human Family, published in 1870. A few years later, in Ancient Society: Or Researches In The Lines Of Human Progress From Savagery Through Barbarism To Civilization (1877), he refined his kinship data into a whole new theory of social evolution. In Ancient Society, Morgan traced the history of the human family….[stress added]." David Hurst Thomas, 2000, Skull Wars: Kennewick Man, Archaeology, And The Battle For Native American Identity (NY: Basic Books), page 47

"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 birds 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 Smithsonian Institution), thereby establishing anthropology within the United States Government [stress added]." (William A. Haviland, 1999, Cultural Anthropology, 9th edition, page 25.)

"The word museum was originally a Greek term meaning 'Place of the Muses.' At the beginning of the Iliad and the Odyssey, Homer invokes the Muse of epic poetry to lend some of her inspiration to his literary portrayals. Obviously, I'm not comparing myself to Homer, but I will take any help I can get in order to tell my story. So in additon to Calliope (the chief muse), I'd like to invoke Clio (Muse of history) and Thalia (Muse of comedy) to help tell this story. Invoking Muses is very fitting, because natural history museums are not just places of information, but also places of inspiration. ... In the late nineteenth and early twentieth centuries American and European museums primarily concerned themselves with educating the public about the theory of evolution, explaining the principles and displaying the evidence [stress added]." Stephen T. Asma, 2001, Stuffed Animals and Pickled Heads: The Culture and Evolution of Natural History Museums (Oxford), page xii and page 154.

"Putnam [1839-1915] was responsible for the development of museums and anthropology programs not only at Harvard but at the Peabody Museum in Salem [Massachusetts], the American Museum of natural history and Columbia University ion New York, the Field Museum of Natural History in Chicago, and the Lowie Museum and the University of California at Berkeley. ... In early 1890, Putnam wrote to the director of the 1893 World's Columbian Exposition in Chicago, proposing that he should help in developing a major anthropological display the the exhibition. Putnam was appointed chief of Department M, Department of Archaeology and Ethnology, for the exposition and spent a major portion of his time between 1891 and 1893 developing and staffing the anthropological displays. Among the individuals he hired to help him were Boas.... [stress added]." Davvid L. Browman, 2002, The Peabody Museum, Frederick W. Putnam, and the rRise of U.S. Anthropology, 1866-1903. The American Anthropologist, Vol. 104, No. 2, June, pages 508-519, pages 513-514.

"Powell's life is also the story of the rising influence of the natural sciences, of rationalism contesting the faith of traditional religion, and of a new nationalism and secularism taking its place. As he was coming of age, science was rising to influence the study of nature and culture and even the making of laws. In his day science meant, above all, geology, evolution, and Darwinism [stress added]." Donald Worster, 2001, A River Running West: The Life of John Wesley Powell (Oxford University Press), page xii.

"The movement toward the frontier was not as helter-skelter as some would believe. By the late nineteenth century, the federal government took a very direct role, creating the U.S. Geological Survey in 1879, which was to explore and map all of Western America, just as the U.S. Bureau of Ethnology was to collect anthropological data on its Indian inhabitants. Both were headed for a long time by a most remarkable man, John Wesley Powell (1834-1902). One of the most widely known and respected scientists of his time, Powell was popular and famous as an intrepid explorer. But he was not only an explorer but also a philosopher, if an antiphilosophical one. ... As a result of his explorations and mappings, Powell advanced great plans for the West that called for larger expenditures of federal money and a greater degree of federal control. ... Powell's advice was ignored, and Congress rejected his General Plan for the arid lands of the West [stress added]." Victor Ferkiss, 1993, Nature, Technology, And Society: Cultural Roots Of The Current Environmental Crisis (NY: NYU Press), page 88.

"In 1894, Franklin 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.

ON The Golden Bough [1890->1915] by James G. Frazer (1854-1941): "It may be said without reasonable fear of contradiction that no other work in the field of anthropology has contributed so much to the mental and artistic climate of our times. Indeed, what Freud [1856-1939] did for the individual, Frazer did for civilization as a whole. For a Freud deepend men's insight into the behavior of individuals by uncovering the ruder world of the subconscious, from which much of it springs, so Frazer enlarged man's understanding of the behavior of societies by laying bare the primitive concepts and modes of thought which underlie and inform so many of their institutions and which persist, as a subliminal element of their culture, in traditional folk customs [stress aded]." Theodor H. Gaster [Editor], 1959, The New Golden Bough: A New Abridgement of the Classic Work by Sir James George Frazer (NY: New American Library), pages xix-xx.

"In 1658, James Ussher, Archbishop of Armagh and Primate of Ireland, estimated that the Earth was created in the early eveing of October 22, 4004 B.C. He based his calculations rather loosely on the family trees found in the Old testament, and anchored them in historical events that seemed to have corresponding accounts in both the Bible and ancient written histories dating from Greek and Roman times." Christopher Wills and Jeffrey Bada, 2000, The Spark of Life: Darwin and the Primeval Soup (Cambridge, Mass: Perseus Publishing), pages 66-67.

"John Lloyd Stephens (1805-1850) was a new York lawyer with a taste for politics who started traveling for his health. ... While in London in 1836, Stephens met Frederick Catherwood (1804-1852), a British architect and artist who had just returned from a lengthy sketching trip in the Near East. ... The two men became friends and prominent member's of New York's literary circle, where they heard rumours of unexplored temples in the Central American rain forest. In October 1839, they set out on a journey in search of rumoured jungle civilizations [stress added]." Brian M. Fagan [Editor], 1996, Eyewitness to Discovery: First-Person Accounts of More Than Fifty of the World's Greatest Archaeological Discoveries (Oxford University Press), page 334.

"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 number 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.

"Some of what we claim to know about the past is true; the rest is false. The purpose of this book is to describe ways of telling the difference. [page 17] ... The question of science-versus-humanities, or natural sciences versus social science is a lively internal issue among archaeologists. ... Archaeology is like a social science in that the objects of interest are people, human culture, and artifacts created under the influence of ideas and social norms. Evidence in archaeology is often symbolic, meaningful, and intentional, and the archaeologist must be sensitive to this unnatural content. But archaeology is also like a natural science in that its focus is on the material remains of people in the past and on their relations with the natural environment. ... Located at this interface, archaeology is especially prone to disagreements over method. ... [Louis] Binford's model of good archaeological method is at the heart of what is sometimes called new Archaeology.... Objectivity is the methodological goal. [Ian] Hodder, in explicit opposition to this, claims that natural science is an inappropriate model for archaeology in that it is incorrigibly insensitive to ideas [stress added]." Peter Kosso, 2001, Knowing The Past: Philosophical Issues of History and Archaeology (NY: Humanity Books/Promethus Books), pages 59-61.

"Professor V. Gordon Childe [born 1892], who died in the Blue Mountains of his native Australia in 1957 soon after retiring from the Directorship of the london University Institute of Archaeology, was one of the great prehistorians of the world. More perhaps than any other man he showed how by using the data won by archaeologists and natural scientists it was possible to gain a new view of what constituted human history. Inevitably some of the books in which he summarized, with brilliant mastery of detail, the current situation in different fields of prehistoric archaeology have begun to lost something of their value for modern students [stress added]." Grahame Clarke, 1965, Foreward. What Happened in History by V. Gordon Childe, 1942 [1965 Penguin Books Edition], page 7.

"Feminists and gender archaeologists have already made significant contributions to our understanding of long-term changes and variations in gender roles, hierarchies, and ideologies in many parts of the world. I will touch on a few examples: the role of hunting in human evolution, the origins of women's oppression, ancient goddess worship, and nonbinary gender systems [stress added]." Kelley Hays-Gilpin, 2000, Feminist Scholarship in Archaeology. The Annals of The American Academy of Political and Social Science, Vol. 571 (September 2000), pages 89-106, page 97.

"A man [or a woman] who has once looked with the archaeological eye will never see quite normally. He will be wounded by what other men call trifles. It is possible to refine the sense of time until an old shoe in the bunch of grass or a pile of nineteenth-century beer bottles in an abandoned mining town tolls in one's head like a hall clock. This is the price one pays for learning to read time from the surfaces other than an illuminated dial. It is the melancholy secret of the artifact, the humanly touched thing [stress added]." Loren Eiseley, 1971, The Night Country (NY: Charles Scribner's Sons), page 81.

---

SOME INFORMATION CONCERNING Sahelanthropus tchadensis FROM JULY 2002:

"A Fossil Unearthed in Africa Pushes Back Human Origins" by John Noble Wilford, July 11, 2002, The New York Times, page 1 + A10.

"A 7 million-year-old clue to human origin" by John Noble Wilford [The New York Times], July 11, 2002, The Sacramento Bee, page 1 + A12.

"Skull alters notions of human origins" by Tim Friend, July 11, 2002, USA Today, Page 1.

"Forget That Ape-Man" by Sharon Begley, July 11, 2002, The Wall Street Journal, page B1.

"Oldest ape-man found" by Mark Evans, The San Francisco Chronicle, July 11, 2002, page 1 + A15.

"Fossil skull is oldest pre-human ancestor." Associated Press, July 11, 2002, The Chico Enterprise-Record, page 11C.

USAToday "Editorial" on July 12, 2002:

"Humanity's plot thickens. The 'Toumai' skull isn't much to look at: a nearly complete cranium, some jawbones and a few teeth. But scientists are calling him [or her!] the most important discovery since the first fossilized remains of human ancestors were found 75 years ago. Why? Because Toumai pushes back by a million years the date when humanity's family tree is believed to have sprouted. ... Who knows which theories will hold? The only thing Toumai's discovery proves beyond a doubt is that he's a tiny part of a still-mysterious story [stress added]." Page 8A.

"Father of us all?" by Michael Lemonick and Andrea Dorfman, July 22, 2002, Time, pages 40-47.

"At between 6 and 7 million years old, this skull is the earliest known record of the human family. Discovered in Chad in Central Africa, the new find, nicknamed 'Toumaï', comes from the crucial yet little-known interval when the human lineage was becoming distinct from that of chimpanzees. Because of this, the new find will galvanize the field of human origins like no other in living memory &emdash; perhaps not since 1925, when Raymond Dart described the first 'ape-man', Australopithecus africanus, transforming our ideas about human origins forever. A lifetime later, Toumaï raises the stakes once again and the consequences cannot yet be guessed. Dart's classic paper was published in Nature, as have most of the milestones in human origins and evolution. To celebrate the new find, we are proud to offer a selection of ten of the very best from Nature's archives, including Dart's classic paper [stress added]." 

"A new hominid from the Upper Miocene of Chad, Central Africa." By Michel Brunet et al.

"The search for the earliest fossil evidence of the human lineage has been concentrated in East Africa. Here we report the discovery of six hominid specimens from Chad, central Africa, 2,500 km from the East African Rift Valley. The fossils include a nearly complete cranium and fragmentary lower jaws. The associated fauna suggest the fossils are between 6 and 7 million years old. The fossils display a unique mosaic of primitive and derived characters, and constitute a new genus and species of hominid. The distance from the Rift Valley, and the great antiquity of the fossils, suggest that the earliest members of the hominid clade were more widely distributed than has been thought, and that the divergence between the human and chimpanzee lineages was earlier than indicated by most molecular studies [stress added]." 

"The story of human origins in Africa takes a twist with the description of a 6&endash;7-million-year-old cranium from Chad. The discovery hints at the likely diversity of early hominids. A single fossil can fundamentally change the way we reconstruct the tree of life. More than 75 years ago, Raymond Dart's description of the Taung skull from southern Africa wrought such a transformation with regard to human evolution. Dart provided hard evidence to support Darwin's prediction that the roots of human evolutionary history run deepest in Africa. What is remarkable about the chimp-sized cranium TM 266-01-060-1 discovered by Brunet et al. is its mosaic nature. Put simply, from the back it looks like a chimpanzee, whereas from the front it could pass for a 1.75-million-year-old advanced australopith. The hominid features involve the structure of the face, and the small, apically worn, canine crowns. Other hominid features are found in the base of the cranium and in the separate jaw fragment. If we accept these as sufficient evidence to classify S. tchadensis as a hominid at the base, or stem, of the modern human clade, then it plays havoc with the tidy model of human origins. Quite simply, a hominid of this age should only just be beginning to show signs of being a hominid. It certainly should not have the face of a hominid less than one-third of its geological age. Also, if it is accepted as a stem hominid, under the tidy model the principle of parsimony dictates that all creatures with more primitive faces (and that is a very long list) would, perforce, have to be excluded from the ancestry of modern humans. My prediction is that S. tchadensis is just the tip of an iceberg of taxonomic diversity during hominid evolution 5&endash;7 million years ago. Its potentially close relationship with our own, hominid, twig of the tree of life is surely important. More notably, however, I think it will prove to be telling evidence of the adaptive radiation of fossil ape-like creatures that included the common ancestor of modern humans and chimpanzees. The fauna of the Burgess Shale in Canada, which samples a bewildering array of invertebrate groups some 500 million years ago, is a famous example of diversity at the base of an adaptive radiation. Does S. tchadensis belong to the African-ape equivalent of the Burgess Shale? [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]
http://www.csuchico.edu/anth/cccpwebsite/ [Chico Campus Culture Project]

NOTE: No new required Reading in Langness; no new required Reading in Urbanowicz.

FROM: USA Today, January 4, 1999: "The idea was simple. Sit around and pick the 1,000 most important people of the millenium. ... [#1] Johannes Gutenberg (1394?-1468) Inventor of printing.... [#5] William Shakespeare (1564-1616) 'Mirror of the millennium's soul'.... [#6] Isaac Newton (1642-1727) Laws of motion helped propel the Age of Reason.... [#7] Charles Darwin (1809-1882) Theory of Evolution [stress added]." From the book by Barbara and Brent Bowers & Agnes Hooper Gottlieb and Henry Gottlieb, 1998, 1,000 People: Ranking The Men And Women Who Shaped The Millennium.

"The boldest theories of the period [in the late 19th century] came from England's evolutionary biologist Charles Darwin and historical geologist Charles Lyell, and [John Wesley] Powell did not hesitate to make those theories his own. He took from them the view that the natural world is the product of observable forces operating in the here and now, and that those forces have been operating all the way back, as far as the mind can travel. Nineteenth century scientists called this perspective 'uniformitarianism,' for it looked on nature as the outcome of slow, steady, unvarying processes. Given enough time, a small stream could move a mountain or carve a canyon; a mere five or six inches of erosiion per thousand years could eventually produce a Grand Canyon. Similarly, minute variations among organisms could accumulate until they produced the full diversity of species on the earth [stress added]." Donald Worster, 2001, A River Running West: The Life of John Wesley Powell (Oxford University Press), page 313.

"Charles Darwin 1809-1882. His theory of evolution was met initially by detractors but proved to be a major springboard for modern science. Darwin knew he would be labeled a heretic for his assertions about the origin of man. The significance of his findings far outweighs the criticism he endured [stress added]." The Chico Enterprise-Record, December 26, 1997, page 7C.

"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 proper 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.

Required Reading in: Langness: Repeat Chapter 2 (pp. 50-73) and please read Urbanowicz Essay #12 (at the end of the printed volume).

NOTE: A "sample" self-paced exam should be available at: http://www.csuchico.edu/~curban/SelfTesting/ANTH296FA2002TESTOne.htm by Monday September 30, 2002, to assist you as a Review for EXAM I on Monday October 7, 2002. (Incidentally, I am well aware that "older" versions of my ANTH 296 Exams exist "out there" - I return them so you might learn from any mistakes; by all means, if you have access to "old" exams, do look at them; but r.e.m.e.m.b.e.r to read and study for EXAM I (and eventually EXAM II) as if you might be faced with BRAND NEW EXAMINATION QUESTIONS - which could well be the case!)!

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).
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 and pp. 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).

CONSIDER THE IMPLICATIONS OF THE FOLLOWING WORDS:

"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.

"In at least one respect, the American West--the vast expanse of land running from the 98th meridian bisecting the Dakotas, Nebraska, Kansas, Oklahoma, and Texas to the Pacific Ocean--was all a big mistake. ... One of the few people urging restraint as settlers rushed across the continent was a man by the name of John Wesley Powell [1834-1902]. A Civil War [1861-1865] veteran who lost his right arm in the battle of Shiloh, Powell went on in 1860 to successfully navigate the Colorado River. But his greatest contribution to American society stemmed not from his explorations but from his deep understanding of the hard reality that unfolded across the 98th meridian. The West might seem wet and inviting at the moment, Powell argues in the 1870s, but aridity--a fundamental inability to support agriculture without an artificial infusion of water--defined its true character [stress added]." Ted Steinberg, 2002, Down To Earth: Nature's Role in American History (NY: Oxford University Press), page 116.

"The Boas legacy is complex and must be viewed quite broadly. ... In the final analysis, he was concerned with the human condition. He championed the causes of individuals in trouble, often placing his own reputation in jeopardy. 'In all his work, whatever the approach, he continuously stressed the innate worth of the human being, the dignity of all human culture [stress added]." Marshall Hyatt, Franz Boas--Social Activist: The Dynamics of Ethnicity, 1990: 156 & 157.

"Franz Boas [1858-1942] hated authority. Authority, whether it was that of tradition or that of a university administrator, was to be resisted and defied. His students were exhorted to practise indepedence of thought and action, and woe to those who did not. He fought authority all of his life, even his own authority; for when any of his ideas were threatened with systematization he went off on another tack, leaving his followers without a flag. He is the greatest hero in American anthropology, but there is no Boas 'school' [stress added]." A. Kardiner & E. Preble (1961), They Studied Man (NY: Mentor Books), page121.

"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 [stress added]." David Hurst Thomas, 2000, Skull Wars: Kennewick Man, Archaeology, And The Battle For Native American Identity (NY: Basic Books), page 65.

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 [stress added]." Leslie A. White, 1968, Lewis H. Morgan. 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.

"Although there were many American anthropologists before Franz Boas, it was he who founded the first University Department in America (at Clark University [located in Worcester, Massachusetts-founded in 1887] in 1888), and he was himself a sort of funnel through which all [!] American anthropology passed between its nineteenth-century juniority and its twentieth-century maturity [stress added]." Paul Bohannan & Mark Glazer, Editors (1988) High Points in Anthropology (NY: A.A. Knopf) page 81.

"In 1897, Franz Boas [1858-1942], curator of ethnography at the American Museum of natural History [New York, New York], wrote a letter to the Kwakiutl community of Fort Rupert, British Columbia [Canada]. Boas' friend and colleague George Hunt translated the letter into Kwakwala, the language spoken by the Kwakiutl people, and read it alound to the group. Friends: I am Mr. Boas who is speaking to you....It is two winters sinze I have been with you, but I have thought of you often...the ways of the Indian were made differently from the ways of the white man at the beginning of the world, and it is good that we remember the old ways. ... Your laws will not be forgotten. Your children and the white man will understand that the old ways of the Indians were good...." As Boas knew from his first visit to the Kwakiutl in 1886, the most important ceremony of these Native people was the potlatch. ... Canadian officials and missionaries both frowned on the potlatch, criticizing the vast expenditures of wealth necessary for proper validation of chiefly status. So abhorrent did the white Canadians find the potlatch that the government declared it illegal in 1884. ...from: Chiefly Feasts: The Enduring Kwakiutl Potlatch (n.d., The American Museum of Natural History).

"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.

"Clark University [Worcester, Massachusetts] renewed his docentship in 1890, and again in 1891. During this time Boas achieved a milestone in the History of American Anthropology. In 1892 the university conferred on Alexander Chamberlain a doctorate in anthropology. It was the first such academic honor bestowed in America, and Boas took pride in having directed Chamberlain's study." Marshall Hyatt, 1990, Franz Boas--Social Activist: The Dynamics of Ethnicity, page 27.

F. Boas in 1904: "I have been asked to speak on the history of anthropology. ... Before I enter into my subject I will say that the speculative anthropology of the 18th and early part of the 19th century is distinct in its scope and method from the science which is called anthropology at the present time and is not included in our discussion." (The History of Anthropology. Science, 21 October 1904, Vol. 20; reprinted in R. Darnell, Editor, Readings in the History of Anthropology, 1974: 260-273, page 260)

Frederick Starr (1858-1933): "…as professor and collector and Franz Boas as curator and professor were leading figures in anthropology at the turn of the century. Starr was the great popularizer of anthropology and Boas the great professionalizer. Boas was to become the most influential figure in American Anthropology during the first half of the twentieth century. Starr's influence was to fade until, by the second half of the twentieth century, his work was seldom acknowledged [stress added]." D. McVicker, 1989, Parallels and Rivalries: Encounters Between Boas and Starr. Curator [American Museum of Natural History], pages 212-228, page 212.

[Supposedly] "Virtually the only anthropologist in the United States [in the late 19th century] who rejected such ethnocentric thinking was the shock-haired immigrant Franz Boas, who arrived in the United States in 1887 at the age of twenty-nine. Born into a liberal Jewish-German family, he immigrated to America, where he soon made contact with [John Wesley] Powell. Whether he was a victim of discrimination or simply a hard person to get along with, Boas did not find jobs easy to obtain or hold onto. Powell proved to be willing to fund his summer travels to study pacific Northwest tribes and, in 1895, offered to make him editor of the bureau's publications. By that point Boas had secured a position at the American Museum of Natural History in New York [City], which led eventuallyy to a faculty appointment at Columbia [University], and he refused the offer. He may have been grateful, but he was thoroughly opposed to Powell's evolutionary anthropology [stress added]." Donald Worster, 2001, A River Running West: The Life of John Wesley Powell (Oxford University Press), page 457.

"The [20th Century] Boasians were clearly rejecting racial explanations but also were against nineteenth-centuiry cultural evolution for its demeaning treatment of native peoples.... Modern students of anthropology do not seem to realize how strong a hold biological determinism and racial explanations had on the scholarly community in the interbellum [World War I and World War II] era [stress added]." Walter Goldschmidt, 2000, Historical Essay: A Perspective on Anthropology. American Anthropologist, Vol. 102, No. 4, December 2000, pages 789-807, page 791.

"Museums deliberately forge memories in physical form to prevent the natural erosion of memory, both personal and collective: this is the task of preservation, of creating new form for knowledge whose purely mental existence is well known to be ephemeral....[stress added]." Susan A. Crane, 2000, Introduction: Of Museums And Memory. Museums and Memory, edited by Susan A. Crane (Stanford University Press), pages 1-13, page 9.

Anténor Firmin [1850-1911] = "A Boasian before Boas. ... This year [2000] marks the publication of The Equality of the Human Races, Positivist Anthropology (New York: Garland Press) by Haitian scholar Anténor Firmin, probably the first anthropologist of African descent. ... Originally published in Paris in 1885 as De l'elegalité des Races Humaines (Anthropologie Positive), the book has been translated by Asselin Charles and reintroduced to scholars as a pioneering work of 19th century anthropology. [stress added]. Carolyn Fluer-Lobban, 2000, Anthropology News (Washington D.C.), page 16. And see the American Anthropologist, Vol. 102, No. 3, September 2000: Anténor Firmin: Haitian Pioneer of Anthropology. Carolyn Fluer-Lobban, pages 449-466.

"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] [stress added]." Robert H. Lowie [1883-1957], 1937, The History of Ethnological Theory (page 89).

"In December 1895 Auguste and Louis Lumière presented their newly patented cinematographe to a public audience for the first time. ... cinema was born. Some three years later after the first Lumière screening, Alfred Cort Haddon organised a fieldwork expedition to the Torres Straits islands from Cambridge. He gathered together a group of six scientists and they set out to study the native peoples of a small group of islands lying to the north of Australia. The Torres Straits expedition of 1898 marks the symbolic birth of modern anthropology. ... and he was quick to include a cinematographe among the team's advanced instruments. By 1900 he was urging his Australian colleague, Baldwin Spencer, to take a camera with him as an integral part of the fieldwork equipment he planned to use in the northern territories of Australia [stress added]." Anna Grimshaw, 2001, The Ethnographer's Eye: Ways of Seeing in Anthropology (Cambridge University Press), pages 15-16.

"The Department [of Anthropology at the University of California, Berkeley] was founded in 1901 on the initiative of Frederic Ward Putnam. Putnam had developed the first teaching program in the United States at Harvard University and was trying to get other centers of research and teaching in anthropology established. He had already organized an anthropology program at the Field Museum in Chicago on the occasion of the World's Columbian Exposition and after that, one at the American Museum of Natural History in New York where he got Franz Boas appointed Curator. Boas was soon invited to teach at Columbia as well, and he built up the second American teaching program in anthropology there. Putnam went on to persuade Mrs. Phoebe Apperson Hearst to finance a Department of Anthropology at the University of California, of which she was a Regent. In the first report on the Department, published in 1905, Putnam explained: The Department of Anthropology was constituted by the Regents of the University of California September 10, 1901 [stress added]." From: http://sunsite.berkeley.edu/Anthro/rowe/rolib.html [John H. Rowe} 1995 item on UCB] and see: http://sunsite.berkeley.edu/Anthro/rowe/interview.htm [October 13, 1998 interview] The first Ph.D. (1908) awarded by the Department of Anthropology at what is now known as the University of California, Berkeley, was to Samuel A. Barrett.

"Alfred Louis Kroeber [born June 11, 1876], when he died in October 1960, at the age of eighty-four, was the dean of American anthropologists and still one of the hardest workers in the social sciences. ... After receiving his Ph.D. in 1901 Kroeber went to California as Curator of Anthropology for the California Academy of Sciences to organize an anthropological study of the state. He was affiliated with the University of California in this project and later became instructor, assistant professor, associate professor, and finally full professor and curator and director of the Anthropological Museum at that institution. ... Kroeber's work falls into two main categories: his ethnographical field work, and his theories on cultural progress and the philosophy of history. In ethnography his work is of undisputed excellence. His theories on culture and cultural history are controversial [stress added]." Alfred Louis Kroeber: Man, Whales, and Bees, 1961, They Studied Man (NY: Mentor), by A. Kardiner & E. Preble, pages 163-177.

"The reputation of Franz Boas as a scientist declined in the decades after his death in 1942, but his reputation as a champion of human rights and an opponent of racism remained intact. More recently, however, some writers have questioned the sincerity, the results, and the political implications of his anthropology and his work against racism and ethnocentrism. Others have been critical of his relations with colleagues and students such as Ella Deloria and Zora Neale Hurston. In this essay I discuss some of these claims and present a more positive view. Franz Boas was passionately and consistently concerned about human rights and individual liberty, freedom of inquiry, and speech, equality of opportunity, and the defeat of prejudice and chauvinism. He struggled for a lifetime to advance a science that would serve humanity, and he was as much of a humanitarian in private as he was in public [stress added]." Herbert S. Lewis, 2001, The Passion of Franz Boas. American Anthropologist, Vol. 103, No. 2 (June), pages 447-467, page 447. 

CONSIDER THE WORDS OF LESLIE A. WHITE [1900-1975] ON FRANZ BOAS [1858-1942]: "Boas is like the Bible, you can find anything you want to in his writings. He was not a scientist. Scientists make their arguments with an explicit logical framework. Boas was muddle-headed. Better to read clerical literature, at least the priests know why they hold their opinions! [stress added]." Lewis R. Binford, 1972, An Archaeological Perspective (NY: Seminar Press), pages 7-8.

CONSIDER THE WORDS OF ROBERT CARNEIRO (1927->) ON LESLIE A. WHITE (1900-1975): "Leslie White was, without question, one of the intellectual leaders of contemporary anthropology. But he was more than this. He was one of the major instruments by means of which anthropology became a full-fledged science. When he entered it, anthropology was dominated by a negative and critical particularism. When he left it, it had become a positive, expanding, and generalizing discipline. And this transformation was due in no small part to White's own efforts. He gave anthropology powerful concepts and invigorating theories. In a word, he gave it propulsion [stress added]." Robert l. Carneiro, Leslie White. In Sydel Silverman [editor], 1981, Totems and Teachers: Perspectives on the History of Anthropology (NY: Columbia University Press), pages 209-252, page 210.

AND, FINALLY, REMEMBER THESE WORDS FROM THE BEGINNING OF THIS GUIDEBOOK?: "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, 1971, Darwin Retried: An Appeal To Reason (NY: Dell Publishing Co.), page 18.

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]

If possible, for Wednesday October 9, 2002, can you please read Urbanowicz Essay #13 (at the end of the printed volume).

CONSIDER THE IMPLICATIONS OF THE FOLLOWING WORDS:

"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.

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.

"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.

"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 (NY: Mentor Book), page 140.

"Bronislaw Malinowski [1884-1942], my father, was strongly influenced by women all his life: by his Polish mother, his two British wives, his women pupils; by women not his pupils with whom he had intellectual friendships; and by the women of various nationalities whom he loved. He also had three daughters, of whom I am the youngest [stress added]." Helena Wayne (Malinowska), 1985, Bronislaw Malinowski: The Influence of Various Women on His Life and Works. American Ethnologist, Vol. 12, No. 3, pages 529-540, page 529.

"An anthropologist on a South Sea Island! How romantic! But the reality entails a kind of squalid loneliness which might otherwise be encountered only by a victim of political torture in solirtary confinement. The anthropologists's position is highly anomalous. He [or she!] wants to understand the values of the society which he observes around him, yet his ultimate purpose is to translate those values into his own. He must not be totally absorbed--he must not be brainwashed. So the more deeply he comes to know his tribal families the more desperately he clutches at any tenuous straw which may help him to remember that he is still, in his own right, a member of modern civilisation. Letters from home become treasures... The private diaries of fieldwork anthropologists record.... Bronislaw Malinowski, the originator of modern anthropological field method, kept such diaries in New Guinea and Melanesia in 1914-15 and 1917-18, and it is to the discredit of all concerned that they have been committed to print. ...The context of the diary adds nothing at all to our understanding of Malinowski's work as an anthropologist. ... Malinowski's widow, who holds the copyright, justifies the publication by claiming that these documents give 'direct insight into the author's inner personality'. They do nothing of the sort, but both Malinowski and his loved ones survive their sacrifice to Mammon remarkably well [stress added]." Edmund Leach, 1967, An Anthropologist's Trivia [originally published in The Guardian on 11 August 1967 as a review of A Diary in the Strictest Sense of the Term]. Stephen Hugh-Jones and James Laidlaw [editors], 2000, The Essential Edmund Leach Volume I: Anthropology and Society (Yale University Press), pages 61-62.

"A great deal has been written about the publication of this book [A Diary In The Strict Sense of the Term, 1967]. I myself don't think it was well edited and presented, but I have read other early diaries and diary fragments of my father's and can see what a difficult task it is to translate and edit such jottings. All the more, I feel the diaries should not have been published as they were but kept, together with his correspondence of that time, as raw material for a biographer, or perhaps published in a different form. I know many anthropologists do not agree with my point of view. They have mined the diaries for insights (often distorted insights) into Malinowski's character and into what day-to-day life in the field can mean, and have found these insights most valuable [stress added]." Helena Wayne (Malinowska), 1985, Bronislaw Malinowski: The Influence of Various Women on His Life and Works. American Ethnologist, Vol. 12, No. 3, pages 529-540, page 540.

BRONISLAW MALINOWSKI} "Anthropology is the science of the sense of humour. It can be thus definied without too much pretentiousness or facetiousness. For to see ourselves as others see is is but the reverse and the counterpart of the gift to see others as they really are and as they want to be: And this is the metier of the anthropologist. He [and she!] has to break down the barriers of race and cultural diversity; he has to find the human being in the savage; he has to discover the primitive in the highly sophisticated Westerner of to-day, and, perhaps, to see that the animal, and the divine as well, are to be found everywhere in man [stress added]." Bronislaw Malinowski, 1937, Introduction. Julius E. Lips, 1937, The Savage Strikes Back (Hyde Park, NY: University Books), pages vii-ix, page vii.

COMMENT ON BRONISLAW MALINOWSKI [1884-1942]} "'That man had no aesthetic sense. If as if he was color-blind,'[Giancarlo] Scoditti said. 'Reading Malinowski, when he talks of the canoe prow boards or the dance [in the Trobriand Islands], one sees a world of absolute grayness. I was overwhelmed by the colors and vivacity of everything." Alexander Stille, 2002, The Future of the Past (NY: Farrar, Strauss and Giroux), page 161.

NOTE A.R.Radcliffe-Brown [1881-1955] from a 1940 paper: "I hope you will pardon me if I begin with a note of personal explanation. I have been described on more than one occasion as belonging to something called the 'Functional School of Social Anthropology' and even as being its leader, or one of its leaders. This Functional School does not really exist; it is a myth invented by Professor Malinowski [1884-1942]. He has explained how, to quote his own words, 'the magnificent title of the Functional School of Anthropology has been bestowed by myself, in a way on myself, and to a large extent out of my own sense of irresponsibility.' Professor Malinowski's irresponsibility has had unfortunate results, since it has spread over anthropology a dense fog of discussion about 'functionalism.' Professor Lowie [1883-1957] has announced that the leading, though not the only, exponent of functionalism in the nineteenth century was Professor Boas [1858-1942]. I do not think that there is any special sense, other than the purely chronological one, in which I can said to be either the follower of Professor Boas or the predecessor of Professor Malinowski. The statement that I am a 'functionalist,' or equally the statement that I am not, would seem to me to convey no definite meaning. There is no place in natural science for 'schools' in this sense, and I regard social anthropology as a branch of natural science. Each scientist starts from the work of his [of her!] predecessors, finds problems which he believes to be significant, and by observation and reasoning endeavours to make some contribution to a growing body of theory. Co-operation among scientists results from the fact that they are working on the same or related problems. Such co-operation does not result in the formation of schools, in the sense in which there are schools of philosophy or of painting. There is no place for orthodoxies and heterodoxies in science. Nothing is more pernicious in science than attempts to establish adherence to doctrines. All that a teacher can do is assist the student in learning to understand and use the scientific method. It is not his business to make disciples. I conceive of social anthropology as the theoretical natural science of human society, that is, the investigation of social ,phenomena by methods essentially similar to those used in the physical and biological sciences. I am quite willing to call the subject 'comparative sociology,' if anyone so wishes [stress added]." On Social Structure. The Journal of the Royal Anthropological Institute of Great Britain and Ireland, Vol. 70, 1940, pages 1-12, pages 1 + 2.

Required Reading in: Langness Ch 3 & 4 (pp. 74-138); no new Reading in Urbanowicz (although you might wish to re-read Urbanowicz Essay #13, at the end of the printed volume).

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).

CONSIDER THE IMPLICATIONS OF THE FOLLOWING WORDS:

"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 [stress added]." William Y. Adams, 1998, The Philosophical Roots of Anthropology, page 375.

"Durkheim [1858-1917] employed an organic analogy to understand how social groups cohere, and Marx understood control of material conditions of life to be the engine driving human history. Both theorists therefore believed that forces existing outside the individual (psychosocial on the one hand, dialectical on the other) act to condition cultural meaning and structure social relations. In neither formulation is much room left for the creative agency of individuals, and, in fact, both Durkheim and Marx are often criticized for treating the subjects of their theories as homogenous drones, mindlessly obeying the relentless forces that shape and control every facet of their existence. In contrast, and alone of these three great social theorists of the nineteenth and early twentieth centuries, German Max Weber (1864-1920) is credited with viewing active, thinking individuals as central to the creation, maintenance, and innovation of social and cultural forms [stress added]." Paul A. Erickson [with Liam D. Murphy], 1998, A History of Anthropological Theory (Ontario, Canada: Broadview Press), page 108.

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.

"Victor Turner [1920-1983] lived through exciting times in anthropology, and for much of his life was at its forefront. ... Turner's strategy is to approach society not only as social structure, as Radcliffe-Brown [1881-1955] or Lévi-Strauss do, but as being something more, namely the combination of the structural and the ideological [stress added]." Paul Bohannan & Mark Glazer, Editors (1988) High Points in Anthropology (NY: A.A. Knopf) pages 501-503.

"A sense of estangement moved with Ruth Benedict [1887-1948] all her life. Although intensely sympathetic and kindly she always gave the impression of standing apart from the world she lived in. ... BENEDICT's instinct for integration and generalization prompted her from the first to take a comprehensive view of culture. ... Benedict was a severe and perceptive critic of our own culture and used, paradoxically, a strict cultural relativism as the chief argument in her criticism." Abraham Kardiner and Edward Preble, 1961, Ruth Benedict. They Studied Man (NY: Mentor Books), pages 178-186.

"Visual anthropology developed most fully as an area of specialist interests and techniques within American anthropology; and, as such, it contained many of the theoretical and methodological assumptions of the American discipline more generally. Its emergence in the late 1950s and 1960s was particularly associated with Margaret Mead. ... By the early 1970s Margaret Mead had becomeone of the key figures in the new field of visual anthropology. Other important figures included John Marshall, Tim Asch, Asen Balikci, Robert Gardner and Karl Heider... [stress added]." Anna Grimshaw, 2001, The Ethnographer's Eye: Ways of Seeing in Anthropology (Cambridge University Press), pages 87-88.

"We had a lot of explaining to do [writes Walter Goldschmidt], and one of the first was Ruth Benedict's poetic and influential Patterns of Culture (1934) that gave the sense (if not the reality) of 'explaining' cultures with designations like Apollonian, Dionysian, and (more nakedly) paranoid. Of course, Benedict did not explain anything, but she made us feel that we understood something. She made us aware of the subtleties, complexities, and the mysterious wholeness of cultures. Her close associate and friend, Margaret Mead, took the issue to the field, bringing lessons from the children of nature in the idyllic South Seas that would help us get rid of our old-fashioned moral hang-ups about sex and childhood (Mead 1928 [Coming of Age in Samoa: A Psychological Study of Primitive Youth For Western Civilization]). She belonged to the 'flapper' generation that inaugurated the first emancipation from Victorian constraints. Mead's research methods were overblown, but her impact was great both on the public and on the profession [stress added]." Walter Goldschmidt, 2000, Historical Essay: A Perspective on Anthropology. American Anthropologist, Vol. 102, No. 4, December 2000, pages 789-807, page 793.

"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.

"Margaret Mead arrived at the American Museum of Natural History in 1926. Having just completed her first significant ethnographic research in Samoa, she was wappointed assistant curator in the Department of Anthropology. ... Over the course of her fifty-two year association with the Museum, Margaret Mead was a scientist, curator, teacher, author, social activist, and media celebrity. The success of her first book, Coming of Age in Samoa, published in 1928, had thrust her into the mdia spotlight" [stress added]." Nancy C. Lutkehaus, 2001-2002, American Icon. Natural History, 12/01 - 1/02, pages 14 & 15, page 14.

"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 [1928] 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 [1916-2001], 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 words of 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."

"Indeed, Margaret Mead has been criticized, most notably by the Australian anthropologist Derek Freeman [1916-2001], for mionimizing the biological aspects of childrearing. According to Freeman, Mead was so eager to demonstrate the definitive role of culture in human society that she was insensitive to fundamental human drives and motives, while overly accepting accounts that suggested the singularity of a culture. From today's vantage point, we might conclude that Mead was attempting to demonstrate the importance of cultural factors to a biologically oriented social science community, while Freeman was reacting to a cultural concensis that Mead and her colleagues had succeeded in establishing at mid-century [stress added]." Howard Gardner, 2001, Introduction to the Perrenial Classics Edition. Growing Up in New Guinea, 1930 (by Margaret Mead), page xxi.

"When she gave birth to her child [Mary Catherine Bateson], anthropologist Margaret Mead insisted on having the delivery filmed. ... The child to whom Mead gave birth on film was hard won. The professor started her life hoping to have six children, but had only miscarriages instead, and plenty of them. ... Margaret mead died a grandmother, when cancer took her in November 1978 in New York.... [in Mead's will, for specifics she wrote:] I therefore request them to consult my fried, Dr. Rhoda Metraux, and my daughter.... Rhoda Metraux was more than just a friend. Mead had shared an apartment with her on Manhattan's Central Park West in her final years. They collaborated on the Redbook column, which offered advice, information, and common sense to millions of American women about family life. mead gave away quite a bit of money during her lifetime to establish grants and scholarships in anthropology [stress added]." Stephen M. Silverman, 1991, Where There's A Will: Who Shared What and Why (NY: Harper Collins), pages 116-120.

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://www.ssc.uwo.ca/sociology/mead/ [Mead/Boas Correspondence} 1925/1926]
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]

Remember} DR. EDWARD LARSON, VISITING PRESIDENTIAL SCHOLAR WILL BE SPEAKING THIS WEEK AS FOLLOWS.
Wednesday October 23, 2002} "Creationism and Evolution: A History of the Controversy" (Laxson Auditorium)
Thursday October 24, 2002} "What's So Special About the Galaápagos?" (PAC 134).

NOTE: No new required Reading in Langness but please read Urbanowicz Essay #14 and Urbanowicz Essay #15 (at the end of the printed volume).

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).

CONSIDER THE IMPLICATIONS OF THE FOLLOWING WORDS:

"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.

"Clifford Geertz has a vividly original mind--one can never tell just which wall he will bounce off next. Born in San Francisco in 1926.... It is more difficult to summarize Clifford Geertz's contribution to anthropology theory than it is to summarize that of other authors. Geertz does not provide us with key terms or even with direct ties to other anthropological traditions. Neither does he furnish us with fixed methods of doing ethnography or thinking about anthropology. However, his contributions to anthropological thought are as fundamental as they are subtle. Geertz wants us to understand a culture in its own terms. To do that, we must understand its complexities, subtleties, and nuances. Reading Geertz suggests archaeology: a culture is exposed and explicated layer by layer until a mental image of it appears to the reader. ... Geertz's idea of culture is not an eclectic one: he holds a semiotic view. He believes, with Max Weber and Durkheim, that a human being is suspended in a web of significances that he [and she!] has himself created. Geertz's is a search for meaning, for explication--indeed, literary explanation--and not for laws of experimental science. Interpretation is the name of the tool he uses to accomplish this goal of excavating for meaning [stress added]." Paul Bohannan & Mark Glazer, Editors (1988) High Points in Anthropology (NY: A.A. Knopf) pages 529-530.

"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 [stress added]." 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 [stress added]." 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.

"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.

"Postmodern theory crystalized in anthropology in the mid-1980s with, among other works by Clifford and Marcus (1986) [Writing Culture: The Poetics and Politics of Ethnography] and Clifford (1988), Anthropology as Cultural Critique, subtitled An Experimental Moment in the Human Sciences, by George Marcus and Michael Fischer (1986). The authors draw on influential nonanthropological works on postmodernism, such as Jean-Francois Lyotard's The Postmodern Condition: A Report on Knowledge ([1979] 1984), on Geertz's interpretative anthropology, and on Marxist anthropology, a paradigm based on subjectivist epistemology and m oral advocacy (or, as marcus and Fischer prefer, 'cultural critique')." Philip C. Salzman, 2001, Understanding Culture: An Introduction to Anthropological Theory (Prospect Heights, Illinois: Waveland Press), page 121.

"Modernism is a term drawn from the study of literature and art. Applied to anthropology, it broadly refers to the years between the 1920s and the mid-1970s.... Analysts suggest that that some of the attributes of modernist writing in anthropology were detachment, the assumption of a position of scientific neutrality, and rationalism. ... Postmodernists challenge these assertions. They maintain that such claims are distorted or, at best, true in only a very limited sense. They believe that objective, neutral knowledge of another culture (or any aspect of the world) is impossible. The postmodernist challenge has led anthropologists to examine the basis of their discipline and engage in an rancorous debate bteween the two points of view [stress added]." Post-modernism has been one of the most controversial developments in anthropology...." R.J. McGee & R.L. Warms , 2002, Anthropological Theory: An Introductory History (Second Edition) (Mountain View, CA: Mayfield Publishing Co.), page 517.

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]
http://www.anthro.mankato.msus.edu/information/biography/fghij/geertz_clifford.html [Clifford Geertz} 1923->]
http://www.iwp.uni-linz.ac.at/lxe/sektktf/GG/HyperGeertz.html [HyperGeertz World Catalogue]
http://emuseum.mnsu.edu/information/biography/fghij/geertz_clifford.html [Clifford Geertz]
http://eserver.org/theory/anthropology.html [Paul Smith} Writing, General Knowledge, and Postmodern Anthropology]

NOTE: No new required Reading in Langness and no more required Reading in Urbanowicz.

"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.

"Keep away from people who belittle your ambitions. Small people always do that, but the really great make you feel that you, too, can become great." (Mark Twain [Samuel Langhorne Clemens, 1835-1910])

"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.

"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.

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, and 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). 

CONSIDER THE IMPLICATIONS OF THE FOLLOWING WORDS:

"But while I think that different social anthropologists who studied the same people would record much the same facts in their notebooks, I believe they would write different kinds of books. Within the limits imposed by their discipline and the culture under investigation anthropologists are guided in choice of theme, in selection and arrangement of facts to illustrate them, and in judgement of what is and what is not significant, by their different interests, reflecting differences of personality, of education, of social status, of political views, of religious convictions, and so forth. One can only interpret what one sees in terms of what one is, and anthropologists, while they have a body of knowledge in common, differ in other respects as widely as other people in their backgrounds of experience and in themselves. The personality of an anthropologist cannot be eliminated from his [or her!] work any more than the personality of an historian can be eliminated from his. Fundamentally, in his account of a primitive people the anthropologist is not only describing their social life as accurately as he can but is expressing himself also. In this sense his account must express moral judgement, especially where it touches matters on which he feels strongly; and what comes out of a study will to this extent at least depend on what the individual brings to it [stress added]." Sir Edward Evans-Pritchard [1902-1973], Fieldwork and the empirical tradition. Social Anthropology and Other Essays (1962), pages 64-85, pages 83-84.

"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 [stress added]." 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 [stress added]!" (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.

"Post-moderninsm is dead, assuming there ever was such a thing." The Character V.T. Newbury in Robert K. Tanenbaum, 1994, Justice Denied (NY: Signet Books), page 258.

"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.

"Robben Island was used at various times between the 17th and the 20th century as a prison, a hospital for socially unacceptable groups, and a military base. Its buildings, and in particular those of the late 20th century, such as the maximum security prison for political prisoners, bear witness to the triumph of democracy and freedom over oppression and racialism."http://whc.unesco.org/sites/916.htm [Robben Island, South Africa} 1999]

"...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).

"The chasm between what scientists do and what the public understands about science widens daily. A new Web site, produced by a group of top paleontologists, aims to provide a bridge across that chasm to the confusing world of human origins and offer a clear view of how science develops its notions about our beginnings [stress added]. ... http://www.becominghuman.org...." Tim Friend, 2001, Site digs at the roots of the human family tree. USAToday, April 16, 2001, page 6D.

"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.

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]

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

NOTE: A "sample" self-paced exam should be available at: http://www.csuchico.edu/~curban/SelfTesting/ANTH296FA2002TESTTwo.htm by Wednesday November 6, 2002, to assist you as a Review for EXAM II. (Again, I am well aware that "older" versions of my ANTH 296 Exams exist "out there" - I return them so you might learn from any mistakes; by all means, if you have access to "old" exams, do look at them; but r.e.m.e.m.b.e.r to read and study for EXAM II as if you might be faced with BRAND NEW EXAMINATION QUESTIONS - which could well be the case!)!

WEEK 16. December 9 & 11, 2002: Mon & Wed} Term Paper Presentations/Discussions Continue.

WEEK 17.December 16, 2002 (Monday) is FINALS WEEK} Term Paper Discussions CONCLUDE (if needed) and FINAL MEETING SCHEDULED ON MONDAY DECEMBER 16, 2002 from 2->3:50pm and your TERM PAPER is DUE (25%) by 2pm please.

AND THE FINAL URBANOWICZ QUOTE for FALL 2002:

"The most important word in the English language is attitude. Love and hate, work and play, hope and fear, our attitudinal response to all these situations, impresses me as being the guide." Harlen Adams (1904-1997)

"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 [stress added]." Louis Aggasiz [1807-1873], Swiss-American Scientist.

"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.

"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.

"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.

"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.

"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.

"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.

"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.

"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.

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."

A translation from 1875:

"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."

"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.

"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)

"Finally, I wish to emphasize once more that what has been said here in a somewhat categorical form does not claim to mean more than the personal opinion of a man, which is founded on nothing but his own personal experience, which he has gathered as a student and as a teacher." Albert Einstein [1879-1955]

"Still, a book 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.

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 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-FA2002.html and "click" on WRITING ASSIGNMENT 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 TO STUDENTS: This is actually a very brief "essay" about web-based instruction (which this course is not) and web pages (which you are reading either "electronically" or in the required Guidebook form. 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, the reader (or viewer) of these pages (either "electronically" or in print") is reminded that this course is not a web-based course but is a "traditional" course, taught on the campus of California State university, Chico, to "traditional" (or perhaps a "semi-traditional" group of) Freshmen, Sophomore, Junior, and Senior students who are sitting in a classroom in for ~sixteen weeks. These web pages contain no frames, no WEB-CT references, no Javascripts, no interactive exams, no streaming video, no Power Point Presentations, and no other "bells-and-whistles" which are current on the WWW but they do contain numerous "live" links which are appropriate for various weeks of the semester-long course. These WWW pages are not meant to be "downloaded" and printed out at home or in a computer laboratory but (a) they are meant to be read in the required printed form and (b) checked on a weekly basis for the updates that will be added throughout the entire semester: it is in updating this Guidebook that the WWW is "alive" (as well as this course and, indeed, all education) and evolving through time. Please note, however, that the pages in this Guidebook do contain numerous "live" links, appropriate for various weeks of the semester-long course (and some links will guide you to sample exams, streaming videos, and Power Point presentations!).

THE READER MAY WELL ASK: Why make these "printed pages" (gasp!) available on the WWW? Why did Urbanowicz go through all-of-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). Although I trust that you have not purchased a bound volume of "dull data" but a volume of ideas (with data) I also add that for more than a decade I have been providing my students (in varous lower-and-upper-division courses) with Guidebooks that have "video notes" and "lecture outlines" for the appropriate course that semester. Human beings are "visual creatures" and I use NUMEROUS films, slides, and transparencies (most of which are not included on these web pages) in my classes and since I am comfortable with the Guidebook format, I continue to place the Guidebook on "the web" (with numerous links) for students. I encourage all readers of these pages to "weigh" all of the information very carefully: contrast and compare what you know with what is being presented and please consider the following from The Wall Street Journal, June 25, 1999, page 1 & A11):

"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. 

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 thoughts in the Library of Congress: Litera scripta manet, or the written (or physically published) word endures! Incidentally, as with EVERYTHING, double-check the written (printed) word as well.

Please: the reader of this Guidebook is strongly encouraged to process, question, read, search, and think about various issues and ideas throughout the semester. As Clark Kerr stated: "The university is not engaged in making ideas safe for students. It is engaged in making students safe for ideas [stress added]." The University and the Internet and the World Wide Web and Cyberspace are changing the very environment "we" all interact in and the "web" should point to new sources. This is how I have personally envisioned this web-related Guidebook (of ~39,286 words: NOTE, this does not count the words in the 15 essays in the printed Guidebook): it is a GUIDE to other resources to explore on your own to prepare for your individual futures. Please consider your own age, where you wish to go in the future, and please ponder the following:

"It's a cliche of the digital age: Parents wonder how children so helpless in the real world can navigate the virtual world with such skill. Using computers is second nature to most kids--and with good reason, according to many neurologists. Being exposed to the wired world at early ages is effectively wiring children's brains differently, giving them an ease and comfort with computers that adults may never match. Will the new millennium see the generation gap turn into the digital divide? ... The cognitive gap is likely to continue well into the future, even as today's cyberkids become tomorrow's parents. While kids are growing up with brains well suited to the digital world of today, as adults they are likely to face the difficult task of adapting to a future where technology evolves even more rapidly--and more profoundly--than it does today [stress added]." Yocki J. Dreazen & Rachel Emma Silverman, 2000, Raised In Cyberspace. January 1, 2000, The Wall Street Journal, page R47.

FINALLY, please think about these words and why I may have chosen them:

"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.
"Every individual matters. Every individual has a role to play. Every individual makes a difference."
Jane Goodall, 1999, 40 Years At Gombe, page 103. 

	IDEAS	ASSUMPTION(s)	ONLY "SOME" INDIVIDUALS
#1	Acculturation: also called, by some, Cultural Dynamics.	Change(s) through time.	Melville J. Herskovits (1895-1963), H.G. Barnett (1906-1985); Nancy O. Lurie (1924->).
#2	(American) Cultural Anthropology: also called, by some, Historical Empiricism.	Ethnographic "facts" are obtained through fieldwork.	Franz Boas (1858-1942); Alexander Chamberlain (1865-1914); Alfred Kroeber (1876-1960); Elsie Parsons (1874-1941); Robert H. Lowie (1883-1957) ; Paul Radin (1883-1959); Ella Cara Deloria (1888-1971); Esther Goldfrank (1896-); Erna Gunther (1896-1982); Robert Redfield (1897-1958); Ruth Bunzel (1898-1990); Julian Steward (1902-1972); Gene Weltfish (1902-1980); Zora Neale Hurston (1903-1960); Ruth Landes (1908->1991); Ernestine Friedl (1920->); Eric Wolf (1923-1998); Morton Klass (1927-2000).
#3	(British) Social Anthropology.	The "social" aspect (and "social organization") is crucial for an understanding of people.	A.C. Haddon (1855-1940); W.H.R.Rivers (1864-1922); Charles G. Seligman (1873-1940); A.R. Radcliffe-Brown (1881-1955); Beatrice M. Blackwood (1889-1975); Hortence Powdermaker (1896-1970); Camilla Wedgwood (1901-1955); Raymond Firth (1901-2002); Edward Evans-Pritchard (1902-1973); Sigfried Nadel (1903-1954); Monica Wilson (1908-1982); Edmund Leach (1910-1989); Max Gluckman (1911-1975); Ann K. Fischer (1919-1971); Victor Turner (1920-1983); Mary Douglas (1921->); F.G. Bailey (1924->).
#4	Cross-Cultural Research.	Statistical analyses based on previous research.	Edward Burnett Tyor (1832-1917); George P. Murdock (1897-1985).
#5	Diffusionism (Kulturkreise and Heliolithic).	Change as a result of diffusion (borrowing).	Friedrich Ratzel (1844-1904); Wilhelm Schmidt (1868-1954); Grafton Elliot Smith (1871-1937); Leo Frobenius (1873-1938); Fritz Graebner (1877-1934); William J. Perry (1889-1949); V. G. Childe (1892-1957)
#6	Evolutionary ideas (various).	Change(s) over time.	Charles R. Darwin (1809-1882); Johann Jacob Bachofen (1815-1887); Edward B. Tylor (1832-1917); Lewis H. Morgan (1818-1881); Herbert Spencer (1820-1903); Karl Marx (1818-1883); Henry Maine (1822-1888); Pierre Paul Broca (1824-1880]; Thomas H. Huxley (1825-1895); John McLennan (1827-1881); Augustus Pitt-Rivers (1827-1900); Paul Topinard (1830-1911); John Lubbock (1834-1914); Max Weber (1864-1920); Pierre Teilhard de Chardin (1881-1955); Leslie White (1900-1975); Robert Carneiro (1927->); Marshall Sahlins (1930->)
#7	French Sociologie / Structuralism.	Culture (and Society) shaped by pre-programmed codes (of the human brain).	Émile Durkheim (1858-1917); Marcel Mauss (1872-1950); Arnold van Gennep (1873-1957); Claude Lévi-Strauss (1908->)
#8	Functionalism.	Discovering how parts of a culture function (not concerned with "origins" or "history").	Bronislaw Malinowski (1884-1942); Audrey I. Richards (1899-1984)
#9	Modernism / Postmodernism.	Thinking about what we are thinking about (and more!)	Eleanor B. Leacock (1922-1987), Clifford Geertz (1926-); Renato Rosaldo (1941->); Sherry Ortner (1941->); George Marcus (1943->).
#10	Neoevolutionism: also called, by some, Cultural Ecology.	Cultures develop in relation to their capacity for harnessing energy.	Julian Steward (1902-1972); Roy Rappaport (1926-1997); Marvin Harris (1927-2001]
#11	Positivism.	Use of the Scientific Method.	Charles de Montesquieu (1689-1775); Marquis de Condorcet (1743-1794), August Comte (1798-1857); Gregory Bateson (1904-1980); Derek Freeman (1916-2001).
#12	Pre [Non]-Boasian American Cultural Anthropology.	Somewhat Self-Explanatory.	Joseph François Lafitau (1670-1746) ; Henry Schoolcraft (1793-1864); John Wesley Powell (1834-1902); Erminnie Smith (1836-1886); Alice Fletcher (1838-1923); Frederick Putnam (1839-1915); Matilda Stevenson (1849-1915); Anténor Firmin (1850-1911); Franklin Cushing (1857-1900); Zelia Nuttall (1857-1933); Frederick Starr (1858-1933); Edward S. Curtis (1868-1952).
#13	"Primitive" Mentality.	Somewhat Self-Explanatory.	Theodore Waitz (1821-1864); Adolph Bastian (1826-1905); Lucien Levy-Bruhl (1857-1939)
#14	Psychological Anthropology: also called, by some, Culture & Personality.	Dealing with the relationship between culture and psychology.	Sigmund Freud (1856-1939); Edward Sapir (1884-1939); Ruth Benedict (1887-1948); Margaret Mead (1901-1978); Abram Kardiner (1891-1981); Ralph Linton (1893-1953); Cora DuBois (1903->); Horace Miner (1912-1993); Rhoda Metraux (1914->).
#15	Scholasticism.	Research / writing based on previously published and unpublished information.	James George Frazer (1854-1941); Charles F. Urbanowicz (1942->)

In addition to the Department of Anthropology "Home Page" at CSU, Chico (http://www.csuchico.edu/anth/), some Interesting (and specific CSU, Chico) web sites include the following:

http://www.csuchico.edu/anth/EthnoLab/index.htm [Department of Anthropology} Ethnographic Laboratory]
http://www.csuchico.edu/anth/EthnoLab/archives/archives.htm [Anthropological Archives at Chico State]
http://www.csuchico.edu/anth/cccpwebsite/ [Chico Campus Culture Project]
http://www.csuchico.edu/anth/Museum/ [Museum of Anthropology]
http://www.csuchico.edu/pub/inside/archive/00_12_07/00.upfront.html [Museum of Anthropology Presents International Drumming Exhibit. Inside Chico State, December 7, 2000].
http://orion.csuchico.edu/Pages/Vol44issue9/dimensions/d.3.museumcurator.html [Museum displays make her days. The Orion. March 24, 2000]
http://orion.csuchico.edu/Pages/vol40issue1/e.museum.html [Atari, records, bicycles on display in museum. The Orion, January 28, 1998]
http://orion.csuchico.edu/Pages/vol39issue04/e.timelesswonders.html [Museum exhibit looks at America. The Orion, September 17, 1997]
http://orion.csuchico.edu/Pages/Volume37Issue6/Entertainment/Phfefagafa.html [Photos feature fashion fads, faux-paus. The Orion, October 2 1996]

http://www.csuchico.edu/anth/PAHIL/ [Forensic Anthropology at CSU, Chico]
http://www.orion-online.net./vnews/display.v/ART/2002/04/03/3caa95354a7ab?in_archive=1 [Bones, death, stench: just another day in class. The Orion, May 21, 2002.]
http://www.csuchico.edu/pub/inside/archive/02_05_02/forensic.html [Murad & Willey} Forensic Anthropology Cuts Straight to the Bone. Inside Chico State, May 2, 2002].
http://www.csuchico.edu/pub/inside/archive/02_02_14/cave.html [P. Willey} America's Earliest Cave Explorers Were the Best in the World. Inside Chico State, February 14, 2002]
http://orion.csuchico.edu/Pages/Vol46issue5/news/n.1.dead.html [Bringing out the dead. The Orion, February 21, 2001]
http://www.csuchico.edu/pub/inside/archive/99_09_30/s3.battlebones.html [P. Willey} Battle Bones Tell Dead Men's Tales. Inside Chico State, September 30, 2000]
http://www.csuchico.edu/pub/inside/archive/00_03_02/6.donnerbones.html [P. Willey}Forensic Anthropology Lectures: Notes from the Dead. Inside Chico State, March 3, 2000]
http://orion.csuchico.edu/Pages/Vol44issue5/news/n.5.crimexpert.html [Inside the minds of crime scene experts. The Orion, February 23, 2000]
http://orion.csuchico.edu/Pages/Vol44issue4/news/n.9.anthrograds.html [Anthro grad students lure some of nation's best: Forensic experts to visit campus next week for conference The Orion, February 16, 2000]
http://www.csuchico.edu/pub/inside/archive/98_03_05/klaas.html [Turhon Murad Surveys the Physical Evidence in the Polly Klaas Case. Inside Chico State, March 5, 1998]
http://orion.csuchico.edu/Pages/Volume33Issue13/Dimensions/Tlbcttabon.html [Murad} The leg bone's connected to... the ankle bone. The Orion, Nov. 30, 1994] 

http://www.csuchico.edu/pub/cs/fall_01/bio_dream.html [Zooarchaeology. Chico Statements, Fall 2001]
http://www.csuchico.edu/pub/inside/archive/00_09_07/02.eaglelake.html [Zooarchaeology. Inside Chico State, September 7, 2000]
http://www.csuchico.edu/pub/inside/archive/00_09_07/02.eaglelake.html [Bones in Context: Zooarchaeology/Field Ecology Summer School at Eagle Lake. Inside Chico State, September 7, 2000].
http://www.csuchico.edu/pub/cs/spring_00/features/f.3.undertherockshelf.html [Greg White} On the "Rock Shelf." Chico Statements, Spring 2000].
http://www.csuchico.edu/pub/cs/spring_99/departments/campus-collage/ [Chris O'Brien}These Teeth Aren't Flossed. Chico Statements, Spring 1999]
http://www.csuchico.edu/pub/inside/archive/98_02_12/young.html [Zooarchaeology. Inside Chico State, February 12, 1998]
http://www.csuchico.edu/pub/inside/archive/97_11_06/top_story2.html [Zooarchaeology. Inside Chico State, November 6, 1997]
http://orion.csuchico.edu/Pages/vol39issue08/n.race.html [Chico State talks trash. The Orion. October 15, 1997]
http://www.csuchico.edu/pub/inside/archive/97_10_23/top_story1.html Archaeological Research at CSU, Chico: The Archaeometric Lab. Inside Chico State, October 23, 1997]
http://orion.csuchico.edu/Pages/Volume35Issue12/News/ColumOne.html [Traveling across the country with Chico State University professor Frank Bayham can be a smelly experience. The Orion, November 15, 1995]

http://orion.csuchico.edu/Pages/vol40issue2/n.darwin.html [Urbanowicz}Darwin's insight evolves to CD-ROM. The Orion, February 4, 1998]
http://www.csuchico.edu/pub/inside/archive/97_10_23/enthusiasm.html [Urbanowicz} The Enthusiasm of Teaching. Inside Chico State, October 23, 1997]
http://www.csuchico.edu/pub/inside/archive/97_09_25/tech.html [Urbanowicz} Camping Is Great but Nothing Beats Home: Across the USA in Pursuit of Educational Technology. Inside Chico State, September 25, 1997].
http://www.csuchico.edu/pub/inside/archive/99_02_04/top_story2.html [Loker} Anthropologist Bill Loker: Eye Witness to Hurricane Mitch. Inside Chico State, February 4, 1999]
http://www.csuchico.edu/pub/inside/archive/02_01_30/beyond.html [Reinschmidt} Beyond Words: Local voices resonate with a national crisis. Inside Chico State, January 31, 2002.]
http://www.csuchico.edu/pub/inside/archive/01_11_06/rituals.html [Farrer] Students Invent Modern Rituals in Experimental Honors Class. Inside Chico State, November 6, 2001]
http://www.csuchico.edu/pub/inside/archive/01_11_06/upfront.html [Farrer} Anthropologist Receives Distinguished Visiting Professorship. Inside Chico State, November 6, 2001].
http://www.csuchico.edu/pub/inside/archive/99_04_15/top_story2.html [Farrer} Master Teachers Selected for 1999-2001. Inside Chico State, April 15, 1999.]
http://www.csuchico.edu/pub/cs/fall_99/departments/d.eb.openbook.html [Heinz} Open Book. Chico Statements, Fall 1999].
http://orion.csuchico.edu/Pages/vol42issue2/dimensions/d.6.computercrash.html [Heinz}Computer crash? Take a class. The Orion. February 3, 1999]
http://www.csuchico.edu/pub/cs/fall_99/departments/d.expandedbookshelf.html [Heinz} Asian Cultural Traditions. Chico Statements, Fall 1999].
http://www.csuchico.edu/pub/inside/archive/99_02_11/top_story2.html [Heinz} A Hindu Cremation in Nepal. Inside Chico State, February 11, 1999]
http://orion.csuchico.edu/Pages/vol43issue5/news/n.7.witchcraft.html [Lehmann} 'Witchcraft' instructor dies. The Orion, September 22, 1999]
http://orion.csuchico.edu/Pages/Volume35Issue13/Dimensions/AtoAecaedu.html [Lehmann} Anthropologist tells of African experience, career as educator. The Orion, November 29, 1995]
ttp://www.csuchico.edu/pub/inside/archive/98_05_14/doing.html [Anthropology's Valene Smith Retires: "Learn by Doing; Teach by Being." Inside Chico State, May 14, 1998]

SOME ADDITIONAL WEB SITES FROM OTHERS LOCATIONS INCLUDE THE FOLLOWING:

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.nmnh.si.edu/departments/anthro.html/ [Department of Anthropology, Smithsonian Institution]
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://emuseum.mnsu.edu/information/biography/index.shtml [CHECK Out Anthropology Biographies from Minnesota State University, Mankato and their EMuseum]
http://www.aaanet.org/press/an/0203Hinsley.htm [Founding the AAA 100 years ago} by Curtis Hinsley]

http://www.csuchico.edu/lins/chicorio/ [ChicoRio - Research Instruction On-Line]

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://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.germanheritage.com/biographies/atol/boas.html [Franz Boas]
http://www.ssc.uwo.ca/sociology/mead/ [Mead/Boas Correspondence} 1925/1926]
http://www.anthro.mankato.msus.edu/cultural/biography/index.shtml [F. Boas & Others! From A->Z]
http://cpnss.lse.ac.uk/darwin/evo/freeman.htm [Derek Freeman]
http://www.anu.edu.au/reporter/volume/32/10/opinion/heretic.html [Derek Freeman (1916-2001)]
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.thetimes.co.uk/article/0,,60-219476,00.html [Sir Raymond W. Firth (1901-2002) Obituary in London Times Online]
http://www.users.voicenet.com/~nancymc/marvinharris.html [Marvin Harris} 1927-2001]

http://darwin.ws/day/ [Darwin Day Home Page]
http://www.galapagos.org/cdf.htm [Charles Darwin Foundation, Inc.]
http://www.gruts.demon.co.uk/darwin/index.htm [The Friends of Charles Darwin Home Page]
http://www.ilkley.org/darwin/ [The Ilkley Pages: Darwin Gardens]
http://www.darwinawards.com/ [Official Darwin Awards} "...showing us just how uncommon common sense can be." Wendy Northcutt, 2000, The Darwin Awards: Evolution in Action (Dutton)
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://abcnews.go.com/sections/scitech/DailyNews/evolution020401.html [Design vs. Darwin} April 1, 2002]

http://www.csuchico.edu/~curban/syllabi/SYL_13-FA2002.html [2002a Urbanowicz Fall ANTH 13 Guidebook]
http://www.csuchico.edu/~curban/syllabi/SYL_103-FA2002.html [2002b Urbanowicz Fall ANTH 103 Guidebook]
http://www.csuchico.edu/~curban/DarwinSacFeb2002.html [2002c Urbanowicz Spring Sacramento Presentation]
http://www.csuchico.edu/~curban/FA2001Unitarian.html (2001a Darwin, Dying, and Death; Nov 4 Presentation.)
http://www.csuchico.edu/~curban/DarwinForum2001.html (2001b Darwin Then and Now; Oct 25 Forum).
http://www.csuchico.edu/~curban/DarwinRetFacOct2001.html (2001c Darwin; October 19 presentation)
http://www.csuchico.edu/~curban/Darwin2000.html [2000a Urbanowicz November AAA on Darwin]
http://www.csuchico.edu/~curban/ChicoFireDeptMay2000.html [2000b Urbanowicz Spring 2000 Chico Fire Department Workshop]
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/1970CurrentDirections.html [1969/1970 Urbanowicz on history]
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.darwinday.org/ [Darwin Day Program]
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://www.natcenscied.org [The National Center for Science Education]
http://www.darwinawards.com/ [Official Darwin Awards} "...showing us just how uncommon common sense can be." Wendy Northcutt, 2000, The Darwin Awards: Evolution in Action (Dutton).

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.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://www.museumofhoaxes.com/piltdown.html [Piltdown Hoax]
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.dilos.com/region/crete/evans.html [Sir Arthur Evans (1851-1941)]
http://athens.arch.ox.ac.uk/schoolarch/institute/staff/bcunliffe/bcunliffe.html [Barry Cunliffe} European Archaeology]
http://www.utexas.edu/courses/wilson/ant304/biography/arybios98/stephensbio.html [Augustus Lane Fox Pitt-River]
http://www.utexas.edu/courses/wilson/ant304/archive.html [The Archaeology Archive} University of Texas]
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://web.sau.edu/psychology/History/outline.htm [Pierre Paul Broca} 1824-1880]

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.becominghuman.org
http://www.scanet.org/ [Society for California Archaeology]
http://www.webcom.com/shownet/medea/bulfinch [Bullfinch's Mythology]
http://www.tiac.net/users/cri/piltdown.html [Piltdown Man site]
http://www.anthro.mankato.msus.edu/information/biography/fghij/geertz_clifford.html [Clifford Geertz} 1923->]
http://www.iwp.uni-linz.ac.at/lxe/sektktf/GG/HyperGeertz.html [HyperGeertz World Catalogue]
http://emuseum.mnsu.edu/information/biography/fghij/geertz_clifford.html [Clifford Geertz]
http://eserver.org/theory/anthropology.html [Paul Smith} Writing, General Knowledge, and Postmodern Anthropology] 

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://ids.csuchico.edu/ [Office of Experiential Education} Internships+]

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 CULTURE 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, you may go to http://www.csuchico.edu/~curban/syllabi/SYL_13-FA2002.html and see numerous other appropriate Web Sites.

The pages that follow in the printed version of the Fall 2002 Anthropology 296 Guidebook and Selected Anthropology Essays by Urbanowicz came from my various web pages created over the past years. The essays provide information about me and, hopefully, place some of my ideas and actions into context and perspective. I have been a member of the faculty at CSU, Chico, since August 1973 (having received my Ph.D. in 1972 from the University of Oregon, based on fieldwork in the Polynesian Kingdom of Tonga), and as Marshall Sahlins wrote in 2001, in his collection of essays:

"Written over the course of thirty years, the texts collected here represent a temporal succession of interests and topics, if not exactly a chronological sequence of publication." Marshall Sahlins, 2001, Introduction. Culture in Practise: Selected Essays (NY: Zone Books), page 9.

The reference to the brief WWW essays below do not cover as lengthy a period of time as John W. Bennet did in his 1998 work entitled Classic Anthropology Critical Essays: 1944 - 1996 (New Brunswick & London: Transaction Publishers), but I adhere to his following statement: "I have avoided major rewriting and revising of the older pieces, because I want the reader to view them as more or less" as they appeared at the time (page xv).

For those who make the time to consult my complete résumé on the web, some interesting things have happened to me since graduating from high school in 1960 and I found the following words, from a 2001 publication, very intriguiging:

"Jersey City was a tough place to grow up, except I didn't know any better. I had nothing to compare it to. All I knew was that I was well fed and comfortable in our apartment. The air was filled with industrial smells that meant home [page 10]. ... I made a break for it after high school, escaping to New York University, commuting every day on the PATH train. Greenwich Village was only a few miles away, but it may as well have been in another solar system [stress added]." Helene Stapinski, 2001, Five-Finger Discount: A Crooked Family History (NY: Random House), page 171.

Perhaps being born in Jersey City, New Jersey, in 1942, graduating from high school in 1960, commuting to New York City and New York University for 1960-61, flunking out of NYU in 1961, enlisting in the United States Air Force for four years, and getting married in 1963 and ... is why I became an anthropologist! A lot of everything goes into who each of us is today.

THE FOLLOWING ESSAYS (printed in the bound volume available in the Associated Students Bookstore at CSU, Chico) ARE FOR ANTH 296/ANTH 296H FOR FALL 2002:

#1} 1997, THE ENTHUSIASM OF TEACHING. [Printed from http://www.csuchico.edu/~curban/MT1997Essay.html]

#2} 1992, FOUR-FIELD COMMENTARY [Printed from http://www.csuchico.edu/~curban/Pub_Papers/4field.html]

#3} 1999/2000, MNEMONICS QUOTATIONS, CARTOONS, AND A NOTEBOOK [Printed from http://www.csuchico.edu/~curban/TeachingT.html]

#4} 1990, A DOSSIER ON DARWIN: LETTER TO THE EDITOR [Printed from http://www.csuchico.edu/~curban/1990DossierOnDarwinLetter.html]

#5} 1993, CHARLES R. DARWIN: HAPPY 116TH ANNIVERSARY [Printed from http://www.csuchico.edu/~curban/Darwin116.html

#6} 1976, JOHN THOMAS, TONGANS, AND TONGA! [Printed from http://www.csuchico.edu/~curban/Pub_Papers/John_Thomas.html]

#7} 1970, DISCUSSION WORDS FROM 1970 / 1969 [Printed from http://www.csuchico.edu/~curban/1970CurrentDirections.html]

#8} 1970, MOTHER NATURE, FATHER CULTURE... [Printed from http://www.csuchico.edu/~curban/NatureCulture1970.html]

#9} 2001, Review of: Victorian Sensation: The Extraordinary Publication, Reception, and Secret Authorship of Vestiges of the Natural History of Creation [Printed from http://www.csuchico.edu/~curban/VestigesReview.html]

#10} 2001, Review OF Biology, Evolution, and Human Nature [Printed from http://www.csuchico.edu/~curban/qrbjuly2001review.htm]

#11} 2001, Review Essay of Annie's Box: Charles Darwin, His Daughter, and Human Evolution, by Randal Keynes (2001). [Printed from http://www.csuchico.edu/~curban/WordsOnAnnie'sBox.html]

#12} 1998, COMMENTS ON TASMANIAN PUBLICATIONS OF 1884 AND 1973/74 [Printed from http://www.csuchico.edu/~curban/Pacific/Tasmania.html] 

#13} 1968, COMMENTS ON BRONISLAW MALINOWSKI (1884-1942) [Printed from http://www.csuchico.edu/~curban/Malinowski1968.html]

#14} 1977, EVOLUTION OF TECHNOLOGICAL CIVILIZATIONS: WHAT IS EVOLUTION, TECHNOLOGY, AND CIVILIZATION? [Printed from http://www.csuchico.edu/~curban/Unpub_Papers/1977SETIPaper.html]

#15} 2001, THE GALÁPAGOS ISLANDS: EVERY LITTLE BIT HELPS [Printed from http://www.csuchico.edu/~curban/GalapagosIslandsoilspill.htm]

On December 6, 2002, the FINAL items were added to these pages:

"The question is, does the educated citizen know he [and she] is only a cog in an evological mechanism? That if he will work with that mechanism his mental wealth and his material wealth will expand indefinitely? But that if he refuses to work with it, it will ultimately grind him to dust? If education does not teach us these things, then what is education for? [stress added]." Aldo Leopold, 1949, A Sand County Almanac With Essays on Conservation from Round River (1966 Sierra Club/Ballantine Books Edition), page 210.

And consider the words of Hermione Granger: "It's all in Hogwarts, A History. Though, of course, that book's not entirely reliable. A Revised History of Hogwarts would be a more accurate title. Or A Highly Biased and Selective History of Hogwarts Which Glosses Over the Nastier Aspects of the School." In Harry Potter And The Goblet of Fire, 2000, by Joanne K. Rowling, page 238.

"Our winning strategy for finding your perfect job comes from Samantha H. in Jamaica, N.Y. 'First thing, let's not call it a job but your life's career. Job sounds so humdrum, put upon and boring. My mother gave me the best advice: 'Look for the thing that has been with you all of your life. It has brought you through good and bad times. Once you find it, then that is what you should be doing [stress added].'" Bob Rosner, 2001, Working Wounded. The San Francisco Chronicle, December 2, 2001, page J2.

A "sample" self-paced exam is be available at: http://www.csuchico.edu/~curban/SelfTesting/ANTH296FA2002TESTTwo.htm by to assist you in examination #2. (Again, I am well aware that "older" versions of my ANTH 296 Exams exist "out there" - I return them to you so you can learn from any mistakes; by all means, if you have access to "old" exams, do look at them; but r.e.m.e.m.b.e.r to read and study for EXAM II as if you might be faced with BRAND NEW EXAMINATION QUESTIONS - which could well be the case!)!  

FROM: The Sacramento Bee (October 5, 2002): "Saying California grows by one new person every minute, a major land developer is recommending significant state governments reforms to prevent California from becoming unlivable withing 20 to 40 years. Amid projections of 58 million residents by 2040.... [stress added]." Jim Wasserman, Rapid Growth Called a Threat; AND FROM The San Francisco Chronicle (October 6, 2002): "...predicts there will be 48 million people in California by the year 2025, up from about 34 million in 2000. By 2040, the number could rise to 58 million [stress added]." And check out http://www.census.gov/cgi-bin/popclock to see what it is now: it was printed in your guidebook that on August 1, 2002, the population of the USA was 287,671,081. What is it when you read this page now?

A "sample" self-paced exam is available at: http://www.csuchico.edu/~curban/SelfTesting/ANTH296FA2002TESTOne.htm. to assist you in the examination on Monday, October 7, 2002. (Incidentally, I am well aware that "older" versions of my ANTH 296 Exams exist "out there" - I return them to you so you can learn from any mistakes; by all means, if you have access to "old" exams, do look at them; but r.e.m.e.m.b.e.r to read and study for EXAM I (and eventually EXAM II) as if you might be faced with BRAND NEW EXAMINATION QUESTIONS - which could well be the case!)!

ALSO, I am continuing to learn and do check out: http://www.csuchico.edu/~curban/SelfTesting/ANTH296FA2002PuzzleOne.htm [A "puzzle" for you!]

NOTE: You should be able to print out a version of this puzzle from this address: http://www.csuchico.edu/~curban/SelfTesting/ANTH296FA2002PuzzleOnePRINT.htm

You saw my "Darwin Tape #1" in class - it is also available on the web, as well as Darwin #2 and Darwin #3:

Charles F. Urbanowicz, 1997b, Charles Darwin: Reflections - Part one: The Beginning. [ ~Seventeen Minutes: Darwin in England]. [http://rce.csuchico.edu/darwin/RV/darwinreflections.ram]. Produced and Edited by Ms. Donna Crowe: Instructional Media Center, CSU, Chico. Available via the Internet with REAL PLAYER [http://www.real.com/player/index.html].

Charles F. Urbanowicz, 1999a, Charles Darwin: - Part One: The Voyage. [ ~Twenty-two Minutes. Darwin sailing from England to South America.] [http://rce.csuchico.edu/darwin/RV/darwinvoyage.ram] Produced and Edited by Ms. Donna Crowe: Instructional Media Center, CSU, Chico. Available via the Internet with REAL PLAYER [http://www.real.com/player/index.html].

Charles F. Urbanowicz, 2001a, Charles Darwin: - Part Two: The Voyage. [ ~Twenty-two Minutes. Darwin from South America, through the Galápagos Islands, and back to England.] [http://rce.csuchico.edu/darwin/RV/darwin3.ram] Edited by Ms. Vilma Hernandez and Produced by Ms. Donna Crowe: Instructional Media Center, CSU, Chico. Available via the Internet with REAL PLAYER [http://www.real.com/player/index.html].

http://www.princeton.edu/~pear/ (Princeton [University] Engineering Anomalies Research)} "PEAR activities are motivated by three overarching goals: Basic Science: Accommodation of the observed anomalies within a functional scientific framework will require the explicit inclusion of consciousness as an active agent in the establishment of physical reality. ...Technological Applications: Despite the small scale of the observed consciousness-related anomalies, they could be functionally devastating to many types of contemporary information processing systems.... Cultural Implications: Beyond its scientific impact and its technological applications, clear evidence of an active role of consciousness in the establishment of reality holds sweeping implications for our view of ourselves, our relationship to others, and to the cosmos in which we exist. These, in turn, must inevitably impact our values, our priorities, our sense of responsibility, and our style of life." [http://www.princeton.edu/~pear/3.html]

JANE GOODALL} "The greatest danger to our future is apathy. We cannot expect those living in poverty and ignorance to worry about saving the world. For those of us able to read this magazine, it is different. We can do something to preserve our planet. You may be overcome, however, by feelings of helplessness. You are just one person in a world of 6 billion. How can your actions make a difference? Best, you say, to leave it to decision makers. And so you do nothing. Can we overcome apathy? Yes, but only if we have hope. One reason for hope lies in the extraordinary nature of human intellectual accomplishment." [http://www.time.com/time/2002/greencentury/engoodall.html]

"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." Gregory Bateson, Steps to an Ecology of Mind, 1972: 483.