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Study Guide: Midterm 1
What are the four fields of Anthro? |
Cultural, Physical, Linguistic and Archeaology |
what are they anthropological prospective |
comparative, relativistic, holistic, scientific |
what are the three basic modes of allocation -Bahoannon |
reciprocity, redistributuon, and market exchange |
market exchange |
an economic system in which goods and services are bought and sold at a money price determined primarily by the forces fo supply and demand. |
Redistribution |
Requires some kind of central organizing force. Can be a central coercive authority. People give something to the authority figure and the authority figure then redistributed it to society. |
reciprocity |
interchange of giving and receiving in social relationships. |
what was the central mode of allocation for the trobriand people |
reciproctiy |
why do the trobriand islands trade the way do they? |
this is because interior villages don't have access sea and visa versa |
sagali |
the way yams and fish are exchanged between the inland and coastal communities |
urigubu |
when you give your yams or fish to the sisters husband |
wasi |
principle that in good years of fish, give more fish. Practiced with partners through religion or inheritance. It is considered a ceremonial trade. and it is passed on within a ring and network of people |
kula |
the trade f treasured items between permeant contractual partners |
gim wali |
moneyless exchange resembling kula |
pakola |
can be solicitory gifts to ones kula partner, also used to describe tribute to chief0 |
market principle |
determination of price by free-working of forces that create supply and demand |
family |
smallest kinship unit defined my culture |
household |
share residence. Mat or may not be coterminous with family |
kinship |
principle of organizing individuals into social groups, roles, and categories based on parentage and marriage |
ego (kinship) |
the individual who forms the central reference point in a kinship diagram |
consanguineal (kinship) |
relate by blood |
affinal, affine (kinship) |
related through marriage |
bilateral (kinship) |
related through relatives of either sex |
clan (kinship) |
a unilineal descent group whose members do not trace genealogical links to a known founding ancestor |
corporate group (kinship) |
a group which stands as a legal entity in itself and is assigned collective rights on behalf of its members and their estates |
lineage (kinship) |
a unilineal descent group whose members trace descent from a common ancestor through an acknowledged sequence of known linking antecedents |
lineal relatives (kinship) |
either the direct ancestors or descendants of a particular ego |
matrilineal (kinship) |
related by tracing common descent exclusively through females from a founding female ancestor |
matrilateral |
related through a mother, mother's side |
patrilateral |
related through a father, fathers side |
patrilineal (kinship) |
related by tracing common descent exclusivity through males from a founder male ancestor |
unilineal (kinship) |
related exclusively through relatives of one sex (father or mother) |
parallel cousins (kinship) |
children of same sexed siblings (of two brothers or two sisters) |
cross cousins (kinship) |
children of opposite sexed siblings (of a brother and sister) |
nuclear family |
a family consisting of two parents and their unmarried children |
fictive kinship (kinship) |
the assignment of kinship status to someone who is not related by descent of marriage |
endogamy |
in-marriage, rules prescribing marriage to someone within a defined social group, category or range |
exogamy |
out-marriage, rules prescribing marriage to someone outside a defined social group, category, or range |
incest taboo |
prohibition of sexual relations between family members and in some cases more distant kin |
levirate |
a rule requiring the marriage between a mans widow and his surviving brother |
sororate |
a type of marriage in which a husband engages in marriage or sexual relations with the sister of his wife, usually after the wife's death |
parallel cousin marriage, cross cousin marriage |
man marries his fathers brothers daughter in south india |
monogamy |
two, strict, allowed only one spouse in LIFE, and serial, once at a time |
polygamy |
marriage of a person to more than one spouse |
polyandry |
marriage of a woman to more than one man |
ploygyny |
marriage of a man to more than one woman |
n/um |
Spirit medicine given to men by god, special healers armed with this power |
kun!a |
grandfather |
with naming relations |
"The Wi principle: all relationships fall into ONE (and only one) of two categories that relate
to roles and behavior.
1. Joking relationships (informal, affectual)
2. Avoidance relationships (formal, authoritative)
To some degree, this follows principle of alternating generations (one has avoidance
relationships with parents and joking relationships with grandparents).
When there is a conflict between Kinship Systems I and II, it is resolved through wi
principle. Younger people have little say in kinship system and resolving its complexities. In
a dyad, the older person always decides whether joking or avoidance relationship will
prevail.
In a society with no economic or social stratification, and with no chiefs or formal leaders,
the age principle holds power and prestige." |
avoidance relations |
"(formal, authoriative)
People in avoidance relationships may not marry. If a man meets a woman whose father has the same name he does, he cannot marry her
because of the avoidance relationship between a woman and her father." |
insulting the meat |
The custom of "insulting the meat" reduces arrogance of hunter, reenforces egalitarian ideals |
religion and healing (n/um, mens and women's dances) |
"Ju religion includes: a high god, a lesser god, animal spirits, and most importantly,
ancestral and other human spirits of the dead.
Illness and misfortune caused by spirits of the dead.
Spirit medicine given to men by god, special healers armed with this power called n/um
Healing trances take place at night" |
Relations with Herero and Tswana pastoralists- |
"Dobe area now shared with relatively small numbers of Herero and Tswana who are
pastoralists and practice some agriculture. These are tribal groups, with chiefdoms, not
oriented to markets, and without complex craft specialization.
Herrero and Tswana men marry Ju women but Ju men do not marry Herrero or Tswana
women. In this case, women may ""marry up"" in social status, but men may not.
Lee observes that the demonstrated cordiality between Herrero/Tswana men and their Ju
brothers-in-law masks resentment by Ju about loss of women through this relationship,
called swara." |
Comparative prospecive |
Look at other traditions and culture, tries to answer why cultures are diverse and similar. The comparative approach helps us understand a cultural group by understanding not only what it is but what it is not. |
relativistic prospective |
No culture is inferior or superior to other cultures. Cultural relativism, long a key concept in anthropology, asserts that since each culture has its own values and practices, anthropologists should not make value judgments about cultural differences.. |
holistic prospective |
Must look at all aspects of what it is to be human.The holistic approach is the idea that something as a whole is greater than the sum of its parts. |
scientific prospective |
Anthropologists apply the scientific method towards research oriented situations to better understand or explain a concept. The entire purpose of the scientific method after all, is to achieve knowledge of an existing problem through research and hypothesis. |
subsidence adaptive strategy |
The Ju typically occupy a campsite for a period of weeks and eat their way out of it. The longer a group lives at a camp, the farther it must travel each day to get food. They do not eat all the food in a given area. They start by eating out the most desirable species, and when they are finished, they turn to less desirable species. |
Trobriand Kula Ring/Trade |
The economy of Trobriand Islands is one of our best examples of a “primitive” economy and shows all the modes of allocation we’ve learned, especially reciprocity |
subsidence economy |
is a non-monetary economy which relies on natural resources to provide for basic needs, through hunting, gathering, and subsistence agriculture."Subsistence" means supporting oneself at a minimum level; in a subsistence economy, economic surplus is minimal and only used to trade for basic goods, and there is no industrialization. |
market place vs market principle |
Market principle is the determination of price by the free working of the forces that create supply and demand. The site of the market is irrelevant to the working of the principle. Therefore, the marketplace must be analyzed in separation from from the market principle and the two conjoined only when there is empirical basis for doing so. |
age grades |
"When age categories are formally named and recognized
and cross cut an entire society, they are called age grades." |
political organization-band |
Refers to a small kinship-based group (all members related by descent or marriage found among foragers). |
political organization-tribe |
Had economies based on non-intensive food production (horticulture and pastoralism). Tribes lack a formal government and had no reliable means of enforcing political decisions. They lived in village organized into kin groups based on common |
political organization-chiefdom |
Refers to a form of social political organization intermediate between tribes and the state. In chiefdom, social relations were based mainly on kinship, marriage, descent, age, generation, and gender (just as they were in bands and tribes). Although chiefdoms were kin-based, they featured differential access to resources (some people had more wealth, prestige, and power than others) and a permanent political structure. |
political organization-state |
Is a form of sociopolitical organization based on aformal government structure and socioeconomic stratification. |
What are the sources of conflict in the society? |
political-economic correlations |
linguistic relativity principle |
"Sapir-Whortf Hypothesis
Position, associated with Edward Sapir and Benjamin Whorf, that asserts that language has the power to shape the way people see the world.
Language defines the way we perceive the world, key to a culture's worldview, implicit in our thoughts and ideas." |
sign (signifier/signified) |
"The sign is the whole that results from association of the signifier with the signified
concept → sound/image
cat → meow
tree →" |
classes of sign |
"Icon: similarity to object, map, picture
Index: causal or physical connection
Where there’s smoke, there’s fire
Blushing → embarrassed
Photograph → causal connection with what was in front of camera with what comes out on a photo
Symbol: a sign whose meaning is a matter of social convention" |
Ethnopragmatics |
"a study of language use which relies on ethnography to illuminate the ways in which speech is both constituted by and constitutive of social interaction” (Duranti 1994, 11)
Focus on practice, human activity in which the rules of grammar, cultural values, and physical action are all conjoined.
Locates source of meaning in everyday routine social activity, rather than in grammar.
Directs attention to discourse, speech united by a common theme." |
Semantic domain |
"field of meaning; the subject being categorized.
EX: horses" |
Semantic dimension |
"criterion that differentiates one category from another.
EX: age, gender" |
cultural scripts |
"a way of spelling out different ""local"" conventions of discourse using the metalanguage of universal semantic primes
EX: Going to a fancy restaurant vs McDonalds" |
key terms |
"Word or expression thatrefers to an importantaspectof a culture but cannot be directly translated.GLOSSING isto make an approximate translation for a word that does not exist in another language.
machismo (Spanish);
privacy compared with Spanish terms soledad, retiro – negative connotation" |
What do Ju/’hoansi consider an ideal diet? Hint—four items. |
"-meat for strength
-mongongo for strength
-honey for sweetness
-wild orange fruits for refreshment" |
9. How do the Ju/’hoansi use space for subsistence? |
"-they only occupy a campsite for a few weeks
-they eat their way out of it
-longer the group lives at the camp, the further they travel for food foraging
-because they don't eat all the given food in one area
-they are highly selective based on food hierarchy" |
10. What is the most valued food of the Ju/’hoansi? |
meat |
12. How do the Ju/’hoansi identify animals to track? How do they figure out the length of time since the animal made the track? |
"-species is identified by its hoof print and the dung
-knowledge of the animals habits aid in deciding the time of day it passed by
-moisture content of the soil and the rate at which soil dries out after being exposed to footfall
-patterns in the tracks regarding shade or sun" |