Anthropological
Anthropology is the branch of science that studies the human being in all its aspects, both physical ( anatomical , morphological and physiological , evolutionary ) and cultural ( socio-religious , psychological , geographical , etc.).. It tends to define the humanity by providing a synthesis of different sciences and natural. The term anthropology comes from two Greek words, anthropos meaning man (in the generic sense) and meaning "specialty" (or
This discipline is particularly anthropological facts, in other words that are specific to humans (such as homo or anthropos) compared to other animals: language articulated and figurative rites funeral , political or magic , arts , religions , costumes , family , habitat , techniques and equipment, instrument, memorization, counting , of representations of spatial and temporal, etc.. It relies on the comparative study of different societies and ethnic groups described by the ethnology and considering the uniqueness of the human spirit through cultural diversity.
The Ethnography is the branch of the discipline which deals with the systematic collection of data on the ground. It can use drawing, photography, music notation and the collection of objects.
Anthropological Traditions
There are various anthropological traditions ancient and modern (German, Anglo-Saxon, French, etc.).
The most important are currently Topics in Anthropology Polysemy of the word "anthropology" makes it difficult for a strict definition of its scope, which varied greatly through time and space. Contemporary anthropology is dependent on numerous and varied sources and the definition of a genealogy is itself a particular challenge in the discipline. In the eighteenth century , assigns a relative convergence of anthropology the study of Man in its various aspects through methods of natural science. It is part of a broader movement that, bringing in human nature, makes him lose the privileged position it occupied in the Creation in Christian Theology. Buffon Treaty defines the variations of the human race (1749) the "Anthropology" as the equivalent of " Natural History of Man. " Diderot in 1751 proposed a narrower definition of anthropology by equivalent of the anatomy . If the scope of anthropology and its position vis--vis neighboring disciplines remain unclear in the nineteenth century, it is considered a natural science discipline. Be confusing, especially in France, with what is now designated as the physical anthropology , she married the naturalist paradigm "proclaims that the status of a human group, as the world order that makes such is programmed inside the living matter " . The main concern of anthropologists, most often derived from medicine or biology , is studying the origin and evolution of man, to establish classifications of the human species based on the concept of race , based on the methods of comparative anatomy. At the institutional level, anthropology first developed outside the university, within societies, the result of private initiatives. In France, the short-lived League of human observers , led by Louis-Franois Jauffret, binds to task the study of "man under the physical, moral and intellectual", planning to establish a classification of breeds on anatomical basis. The Ethnological Society of Paris, founded in 1838 by William Edwards , mostly confined its discussions to the dispute over the origin of the human species and between monogenism polygenism. She disappeared in 1848. In 1855, Armand de Quatre held the chair of anthropology, which replaces the chair of human anatomy at the National Museum of Natural History. Pierre Paul Broca, considered by his contemporaries as the father of physical anthropology in France, will help to consolidate these initial academic anchors. Medical education, he founded the Anthropological Society of Paris in May 1859 and the School of Anthropology of Paris, opened in December 1876, guidance polygenist. In Britain, the London Ethnological Society was founded in 1843, on the model of society created by Edwards , a fraction polygenist and anti-Darwinian, led by James Hunt , an operating division to create the Anthropological Society of London in 1863 . Both companies are based ultimately in the Royal Anthropological Institute in 1871. In Germany, Rudolf Virchow and Adolf Bastian , while two doctors, created in 1869 the Berlin Society of Anthropology, ethnology and prehistory (Berliner Gesellschaft fr Anthropologie, Ethnologie und Ungerschichte). What is referred to as social anthropology in Britain, cultural anthropology in the United States or ethnology in France gradually becomes independent from the supervision of physical anthropology at the turn of the nineteenth and twentieth centuries. First Chair of Anthropology at the University of Oxford in 1895 Edward Tylor is one of the main initiators of this process, notably with his book Primitive Culture. It is also the author of the first manual of discipline, entitled Anthropology (1881), which still leaves plenty of room for physical anthropology and exposed racial classifications . In 1906, one of his disciples James Frazer defines social anthropology as a branch of sociology in charge of the study of "primitive peoples." The same year, this distinction is taken at Oxford during the creation of a degree in anthropology . In France, the research team grouped around Durkheim and Sociological Year plays an important role in this process of empowerment. In 1901, Marcel Mauss thus obtained the chair of the "religions of the people without civilization in the 5th section of the Ecole Pratique des Hautes Etudes . In 1925, Mauss also participates alongside Paul Rivet in the founding of the Institute of Ethnology of the University of Paris. The use of the term "anthropology" should not mislead the design that makes it Rivet. For him, it remains a branch of natural science and should allow to combine in one institution all the disciplines that contribute to what he refers to as the Science of Man: Anthropology, limited solely to the physical anthropology The language , the archeology and prehistory . Museums play a major role in the structuring of the discipline. During the nineteenth century , artifacts of non-Western cultures, previously scattered collections of curio cabinets of the European aristocracy, are gradually brought together and presented in specific sections of the museum before enjoying own exhibition venues. In 1856 is created a department of ethnology in the Museum of Antiquities in Berlin whose collections were transferred in 1873 in the Royal Museum of Ethnology (Museum fr Vlkerkunde Knigliches) under the leadership of Adolf Bastian. The first Museum of Anthropology, Peabody Museum of Archeology and Ethnology of Harvard University had preceded him in 1866 while in France the Museum of Ethnography of the Trocadro opens its doors in 1878. This type of institution is spreading in the last decades of the nineteenth century in all Western countries , especially under the impact of colonial conquest. It becomes a place of affirmation and promotion of imperial policy . In scientific terms, the museum exhibit is the culmination of the work of collecting objects and information, most often conducted through the colonial system. But the museum is a laboratory where the anthropologist processes and interprets the data and a place of education that can transmit the emerging professional culture. Early anthropologists rely on second-hand documents such as travel accounts of explorers or missionaries or the colonial government reports. This division of labor between the man who collects information and who interprets them remains the norm in European countries until 1914 . The figure of the "anthropologist Room" (armchair anthroplogist) with James George Frazer can figure archetype is so dominant . Voyage of exploration with scientific gradually formalize the task fulfilled completely but randomly explorers, setting targets for collecting information on people encountered: the Baudin expedition (1801) to account and in Southern Territories its ranks Francois Peron who travels as an "anthropologist." Geopolitical Aims of the Lewis and Clark expedition , supported by Thomas Jefferson , also accompanied by a plan of study of Native American tribes who would be on its way. The anthropology of the nineteenth century is characterized by an intense desire to collect information on non-European populations, the first step in a work of ordering and classification, designed with a view evolutionist. Without ever leaving Europe, James George Frazer has compiled a considerable material to write the The Golden Bough , which looks like a huge repertoire of myths and rituals from around the world. For his part, based on the missions and colonial administrations, Lewis Henry Morgan has worked to identify all kinship terminologies used in the world . In this context, where the anthropologist is primarily an exegesis, criticism of the reliability of sources is crucial. Writing guides investigations and training of future investigators is a concern of anthropologists. By 1800, Joseph-Marie de Gerando had inaugurated the genre in publishing his views on the various methods to follow in the observation of savage peoples destined for Baudin. This concern is still alive in France in the early 1930s, as evidenced by the publication of summary instructions for collecting ethnographic material in 1931 . Methodologically, the trajectory of French ethnology and anthropology Anglo-Saxon differ significantly during the inter-war period. During this period, the French model is based on a collective gathering extensive and shifting which, like the Dakar-Djibouti mission or trip Korrigane in the South Seas, revives the tradition of exploring expeditions. With particular emphasis on material culture, these missions intend to carry out an inventory of ethnological world. The museum is conceived as the goal of ethnological work: headlights shipments that are initiated during this period revolve closely with the Museum of Ethnography of the Trocadro, replaced in 1937 by the Museum of Man. In Britain, the field work and prolonged contact with the tribes gradually found necessary as a fundamental characteristic of the discipline. In 1922, the introduction of Argonauts of the Western Pacific Bronislaw Malinowski was a turning point in theorizing the method of participant observation. Where Census material culture was the basis of ethnographic fieldwork, Malinowski emphasizes the need to dive deep into the culture of the societies observed and the installation Homestay, adopting the lifestyle, the learning the language become prerequisites for understanding the "point of view of the native" . Throughout its history, anthropology has been marked by some concepts of man, that one can classify the different works, not necessarily that the authors claim it: evolutionism, materialism, diffusionism , functionalism, structuralism, culturalism, dynamism, dogmatic anthropology, etc.. Developed at the University of Manchester (UK) and La Sorbonne in the 1950s, it is the study of change in modern societies (including the influence of colonialism ). The universities and schools of higher education following issue licenses, research masters and doctorates with distinction "anthropology": The human and nature
The discipline of anthropology
study of cultural diversity study of biodiversity diachronic study Archaeology paleoanthropology synchronic study ethnology bioanthropologie The ethnology (anthropology or social and cultural , for the Anglo-Saxon)
Models and social codes
Kinship and alliances
Organization of politics
Symbolic Aspects
Economic anthropology
Areas cultural
Maps
List of companies
Origins of anthropology
The primacy of physical anthropology
The empowerment of social anthropology
Institutional Recognition
The museum's role
The evolution of the ethnographic method
Major currents in anthropology or theories
Teaching of Anthropology in France
Research Centers in Anthropology in France
References
Notes
Bibliography
External Links
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