entering direct controversial argument, which indeed I have taken pains to avoid as far as possible. (Edward Burnett Tylor, quoted in Bohannan and Glazer 1988: 65, 76 ) Edward Burnett Tylor, once a committed Quaker, espoused a vision of anthropology that
A Discursive Analysis of a Century of Anthropological Writings on Missionary Ethnographers
Travis Warren Cooper
describe as pristine. ( Burton and Burton 2007: 210 ) Anthropologists in general have a negative attitude toward missionaries, especially when they conceive of missionaries as agents of cultural change … [A]nthropology students learn that missionaries are
As anthropology transitioned toward the study of peasant villages in the post–World War II era, articles and monographs analyzing Buddhist belief and ritual appeared more regularly. What began as a conversation among primarily anthropologists of
So What Is the Anthropology of Buddhism About?
David N. Gellner
It is simultaneously flattering and alarming to be represented as having written a key synthesis on the anthropology of Buddhism 27 years ago. 1 The alarm arises not just from the passage of time but mainly from the fact—pointed out by Erick White
Teaching anthropology through serendipitous cultural exchanges
momentum in autumn 2015 among humanities students and their teachers on two different courses in anthropology and among residents in a city quarter in Copenhagen. In 2016, it was replicated with other participants in another city quarter. On both occasions
Ressentiment and Christian Nationalism in the Anthropology of Christianity
locate them, and—as developments in the anthropology of Christianity suggest—there are also many paths to get there. But one path starts at Virginia Beach, Virginia. While there are many fine lodging establishments in this city, if you are going to be
Legacies, Trajectories, and Comparison in the Anthropology of Buddhism
Nicolas Sihlé and Patrice Ladwig
The Project of an ‘Anthropology of Buddhism’ To the outside observer, the anthropology of Buddhism may give the impression of having already established a lineage (see, e.g., Robbins 2007: 5 ), perhaps especially visible from the 1960s to the 1990s
A Critical Assessment
Recent cognitive and evolutionary approaches to the study of religion have been seen by many as a naturalistic alternative to conventional anthropological interpretations. Whereas anthropologists have traditionally accounted for the existence of religion in terms of social and cultural determinants, cognitive scientists have emphasized the innate—that is pre-cultural—constraints placed by natural selection on the formation and acquisition of religious ideas. This article provides a critical assessment of the main theoretical proposals put forward by cognitive scientists and suggests possible interactions, perhaps interdependencies, with more standard anthropological sensibilities, especially between cognitive and evolutionary perspectives that see religion as a by-product of innate psychological dispositions and anthropological approaches that take the 'meaningful' nature of religious symbols as their point of departure.
Cultural anthropology in France continues to bear the influence of a colonial-era distinction between “modern” societies with a high degree of social differentiation (and marked by rapid social change) and ostensibly socially homogeneous and change-resistant “traditional” ones. The history of key institutions (museums and research institutes) bears witness to this, as does recent scholarship centered on “the contemporary” that reworks earlier models and concepts and applies them to a world increasingly marked by transnational circulation and globalization. Anthropology at the Crossroads describes the evolution of a national tradition of scholarship, changes to its institutional status, and the models, concepts, and critical perspectives of anthropologists currently revisiting and reworking the foundations of the discipline in France.
A Critical Review
Hannah Gibson and Sita Venkateswar
The Anthropocene refers to the planetary scale of anthropogenic influences on the composition and function of Earth ecosystems and life forms. Socio-political and geographic responses frame the uneven topographies of climate change, while efforts to adapt and mitigate its impact extend across social and natural sciences. This review of anthropology's evolving engagement with the Anthropocene contemplates multifarious approaches to research. The emergence of multispecies ethnographic research highlights entanglements of humans with other life forms. New ontological considerations are reflected in Kohn's “Anthropology of Life,” ethnographic research that moves beyond an isolated focus on the human to consider other life processes and entities as research participants. Examples of critical engagement discussed include anthropology beyond disciplinary borders, queries writing in the Anthropocene, and anthropology of climate change. We demonstrate the diverse positions of anthropologists within this juncture in relation to our central trope of entanglements threaded through our discussion in this review.