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Abraham Lincoln. the top in the majority of polls. Generally, the top three presidents are rated as 1. Lincoln; 2. Washington; and 3. Franklin Delano Roosevelt, although the order varies. President Lincoln's assassination left him a national martyr. He was viewed by abolitionists as a champion for human liberty. Republicans linked Lincoln's name to their party. Many, though not all, in the South considered Lincoln as a man of outstanding ability. Historians have said he was "a classical liberal" in the 19th century sense. Allen C. Guelzo states that Lincoln was a Lincoln became a favorite exemplar for liberal intellectuals across the | 307 | 1000 |
Abraham Lincoln. world. Schwartz argues that Lincoln's American reputation grew slowly from the late 19th century until the Progressive Era (1900–1920s) when he emerged as one of America's most venerated heroes, even among white Southerners. The high point came in 1922 with the dedication of the Lincoln Memorial on the National Mall in Washington, D.C. In the New Deal era, liberals honored Lincoln not so much as the self-made man or the great war president, but as the advocate of the common man who they claimed would have supported the welfare state. In the Cold War years, Lincoln's image shifted to a | 307 | 1001 |
Abraham Lincoln. symbol of freedom who brought hope to those oppressed by Communist regimes. By the 1970s, Lincoln had become a hero to political conservatives for his intense nationalism, support for business, his insistence on stopping the spread of human bondage, his acting in terms of Lockean and Burkean principles on behalf of both liberty and tradition, and his devotion to the principles of the Founding Fathers. As a Whig activist, Lincoln was a spokesman for business interests, favoring high tariffs, banks, infrastructure improvements, and railroads, in opposition to the agrarian Democrats. William C. Harris found that Lincoln's "reverence for the Founding | 307 | 1002 |
Abraham Lincoln. Fathers, the Constitution, the laws under it, and the preservation of the Republic and its institutions strengthened his conservatism". James G. Randall emphasizes his tolerance and moderation "in his preference for orderly progress, his distrust of dangerous agitation, and his reluctance toward ill digested schemes of reform". Randall concludes that, "he was conservative in his complete avoidance of that type of so-called 'radicalism' which involved abuse of the South, hatred for the slaveholder, thirst for vengeance, partisan plotting, and ungenerous demands that Southern institutions be transformed overnight by outsiders." By the late 1960s, some African American intellectuals, led by Lerone | 307 | 1003 |
Abraham Lincoln. Bennett Jr., rejected Lincoln's role as the Great Emancipator. Bennett won wide attention when he called Lincoln a white supremacist in 1968. He noted that Lincoln used ethnic slurs and told jokes that ridiculed blacks. Bennett argued that Lincoln opposed social equality, and proposed sending freed slaves to another country. Defenders, such as authors Dirck and Cashin, retorted that he was not as bad as most politicians of his day; and that he was a "moral visionary" who deftly advanced the abolitionist cause, as fast as politically possible. The emphasis shifted away from Lincoln the emancipator to an argument that | 307 | 1004 |
Abraham Lincoln. blacks had freed themselves from slavery, or at least were responsible for pressuring the government on emancipation. Historian Barry Schwartz wrote in 2009 that Lincoln's image suffered "erosion, fading prestige, benign ridicule" in the late 20th century. On the other hand, Donald opined in his 1996 biography that Lincoln was distinctly endowed with the personality trait of negative capability, defined by the poet John Keats and attributed to extraordinary leaders who were "content in the midst of uncertainties and doubts, and not compelled toward fact or reason". In the 21st century, President Barack Obama named Lincoln his favorite president and | 307 | 1005 |
Abraham Lincoln. insisted on using Lincoln's Bible for his inaugural ceremonies. Lincoln has often been portrayed by Hollywood, almost always in a flattering light. Union nationalism, as envisioned by Lincoln, "helped lead America to the nationalism of Theodore Roosevelt, Woodrow Wilson, and Franklin Delano Roosevelt." Section:Legacy.:Memory and memorials. Lincoln's portrait appears on two denominations of United States currency, the penny and the $5 bill. His likeness also appears on many postage stamps and he has been memorialized in many town, city, and county names, including the capital of Nebraska. While he is usually portrayed bearded, he first grew a beard in 1860 | 307 | 1006 |
Abraham Lincoln. at the suggestion of 11-year-old Grace Bedell. The most famous and most visited memorials are Lincoln's sculpture on Mount Rushmore; Lincoln Memorial, Ford's Theatre, and Petersen House (where he died) in Washington, D.C.; and the Abraham Lincoln Presidential Library and Museum in Springfield, Illinois, not far from Lincoln's home, as well as his tomb. Sociologist Barry Schwartz argues that in the 1930s and 1940s, the memory of Abraham Lincoln was practically sacred and provided the nation with "a moral symbol inspiring and guiding American life". During the Great Depression, he argues, Lincoln served "as a means for seeing the world's | 307 | 1007 |
Abraham Lincoln. disappointments, for making its sufferings not so much explicable as meaningful". Franklin D. Roosevelt, preparing America for war, used the words of the Civil War president to clarify the threat posed by Germany and Japan. Americans asked, "What would Lincoln do?" However, Schwartz also finds that since World War II, Lincoln's symbolic power has lost relevance, and this "fading hero is symptomatic of fading confidence in national greatness". He suggested that postmodernism and multiculturalism have diluted greatness as a concept. The United States Navy is named after Lincoln, the second Navy ship to bear his name. Section:See also. Section:References. Section:References.:Citations. | 307 | 1008 |
Abraham Lincoln. Section:References.:Citations.:Historiography. Section:External links. Section:External links.:Official. Section:External links.:Organizations. Section:External links.:Other. | 307 | 1009 |
Bohemond II of Antioch. Bohemond II of Antioch Bohemond II (1107/1108 – February 1130) was Prince of Taranto from 1111 to 1128 and Prince of Antioch from 1111/1119 to 1130. He was the son of Bohemond I, who in 1108 was forced to submit to the authority of the Byzantine Empire in the Treaty of Devol. Three years later, the infant Bohemond inherited the Principality of Taranto under the guardianship of his mother, Constance of France. The Principality of Antioch was administered by his father's nephew, Tancred, until 1111. Tancred's cousin, Roger of Salerno, managed the principality from 1111 to 1119. After Roger died | 157680 | 1010 |
Bohemond II of Antioch. in the Battle of the Field of Blood, Baldwin II of Jerusalem took over the administration of Antioch. However, he did acknowledge Bohemond's right to personally rule the principality upon reaching the age of majority. Bohemond came to Antioch in autumn 1126. He launched successful military campaigns against the nearby Moslem rulers, but his conflict with Joscelin I of Courtenay enabled Imad ad-Din Zengi to secure Mosul and Aleppo. Meanwhile, Roger II of Sicily occupied the Principality of Taranto in 1128. Bohemond died fighting against Danishmend Emir Gazi Gümüshtigin during a military campaign against Cilician Armenia, and Gümüshtigin sent Bohemond's | 157680 | 1011 |
Bohemond II of Antioch. embalmed head to the Abbasid Caliph. Section:Early life. Bohemond II was the son of Bohemond I, Prince of Taranto and Antioch, and Constance of France. He was born in 1107 or 1108. In 1104, Bohemond I returned to Europe to seek military assistance against the Byzantine Empire and left his nephew Tancred in Syria to administer Antioch. Two charters show that Tancred styled himself "prince of Antioch" in 1108. In September of that year, Bohemond I was forced to sign the Treaty of Devol, which authorized the Byzantine Empire to annex the Principality of Antioch upon his death. Bohemond I | 157680 | 1012 |
Bohemond II of Antioch. died in Apulia in 1111. Bohemond II was still a minor, so his mother took charge of the government of Taranto. The Byzantine Emperor Alexios I Komnenos sent envoys to Tancred to demand control of Antioch, but Tancred refused to obey and continued to govern the principality. Tancred died in 1112 and bequeathed Antioch to his sister's son, Roger of Salerno. Roger's legal status during his rule in Antioch is uncertain. According to William of Tyre, Tancred made Roger his successor "with the understanding that, at the demand of Bohemond or his heirs, he should not refuse to return it," | 157680 | 1013 |
Bohemond II of Antioch. suggesting that Roger was simply regent for the child Bohemond. Roger adopted the title of prince, which implies that he regarded himself the ruler of Antioch in his own right. The contemporaneous Fulcher of Chartres accused Roger of depriving of "his inheritence his own lord, the son of Bohemond [I], then living in Apulia with his mother." Charters issued in Bohemond's Italian domains between 1117 and 1119 emphasized that he was the son of the prince of Antioch, but did not style him prince. After Roger and most Antiochene noblemen perished in the Battle of the Field of Blood on | 157680 | 1014 |
Bohemond II of Antioch. 28 June 1119, Baldwin II of Jerusalem hurried to Syria to save Antioch from Ilghazi, the Artuqid ruler of Mardin. The notables of Antioch proclaimed Baldwin ruler of Antioch, but they emphasized that Antioch was Bohemond's "rightful inheritance," according to Walter the Chancellor. Baldwin promised to cede Antioch to Bohemond if Bohemond came to the principality. Those who were present at the meeting agreed that Bohemond should marry Baldwin's daughter, Alice. They also decreed that Bohemond would not be entitled to reclaim grants made during his absence from the principality. Baldwin II was captured in 1123, and the burghers of | 157680 | 1015 |
Bohemond II of Antioch. Antioch sent envoys to Bohemond, urging him to come to his principality. Bohemond reached the age of majority at the age of 16. According to William of Tyre, he made an agreement with William II, Duke of Apulia, stipulating that the one who first died without issue was to will his principality to the other; however, the reliability of William's report is suspect. Alexander of Telese recorded that before leaving for Syria, Bohemond entrusted his Italian domains to the Holy See, but Romuald of Salerno said that he made Alexander, Count of Conversano, the overseer of those lands. Bohemond sailed | 157680 | 1016 |
Bohemond II of Antioch. from Otranto with a fleet of twenty-four ships in September 1126. Section:Prince of Antioch. Bohemond landed at the port of St. Symeon in the Principality of Antioch in October or November. He went to Antioch to meet Baldwin II of Jerusalem, who subsequently ceded Antioch to him. Bohemond was officially installed as prince in Baldwin's presence. Matthew of Edessa portrayed Bohemond as "a forceful character and great power." Badr ad-Daulah captured Kafartab shortly after Bohemond's arrival, but Bohemond quickly recaptured the fortress in early 1127. According to historian Steven Runciman, Bohemond's attack against the Munqidhites of Shaizar, which was recorded | 157680 | 1017 |
Bohemond II of Antioch. by Usama ibn Munqidh, also occurred during this period. Bohemond came into conflict with Joscelin I of Edessa in 1127, although sources do not reveal the reason behind the enmity of the two Christian rulers. According to Runciman, Joscelin seized former Antiochene territories from Il-Bursuqi, governor of Mosul. Furthermore, Bohemond refused to cede Azaz to Joscelin, despite the fact that Roger of Salerno promised it to Joscelin as the dowry of his second wife, Maria of Salerno. Taking advantage of Bohemond's absence due to a campaign, Joscelin invaded Antioch with the assistance of Turkish mercenaries, plundering the villages along the | 157680 | 1018 |
Bohemond II of Antioch. frontier. Bernard of Valence, Latin Patriarch of Antioch, imposed an interdict on the County of Edessa. Baldwin II of Jerusalem hurried to Syria to mediate between Bohemond and Joscelin in early 1128. Joscelin, who had become seriously ill, agreed to restore the property to Bohemond and to do homage to him. However, the conflict between Bohemond and Joscelin enabled Imad ad-Din Zengi, Il-Bursuqi's successor as governor of Mosul, to seize Aleppo without resistance on 28 June 1128. Meanwhile, Bohemond's cousin, William II of Apulia, had died without issue on 25 July 1127. Pope Honorius II tried to prevent Roger II | 157680 | 1019 |
Bohemond II of Antioch. of Sicily (the cousin of both William and Bohemond) from seizing Apulia, but Roger did not obey him. In May 1128, he invaded Bohemond's Italian principality, capturing Taranto, Otranto and Brindisi without resistance. He completed the conquest of the whole principality around 15 June. Taking advantage of the disputes between the Assassins and Taj al-Muluk Buri, atabeg of Damascus, Baldwin II of Jerusalem invaded Damascene territory and laid siege to Banias in November 1129. Bohemond and Joscelin joined Baldwin, but a heavy rainfall forced the crusaders to abandon the siege. Bohemond decided to recover Anazarbus and other territories which had | 157680 | 1020 |
Bohemond II of Antioch. been lost to the Cilician Armenia. He invaded Cilicia in February 1130, traveling along the Ceyhan River. Leo I of Cilicia sought assistance from the Danishmend Emir Gazi Gümüshtigin who made a surprise attack on Bohemond's army. Bohemond and his soldiers were massacred in the battle. According to Michael the Syrian, the Turks killed Bohemond because they did not recognize him; had they recognized him, they would have saved him so they could demand a ransom from him. Gümüshtigin had Bohemond's head embalmed and sent to Al-Mustarshid, the Abbasid Caliph. Section:Family. Bohemond's wife, Alice, was the second daughter of Baldwin | 157680 | 1021 |
Bohemond II of Antioch. II of Jerusalem and Morphia of Melitene. Their only child, Constance, was two when Bohemond died in 1130. Alice tried to secure the regency for Constance for herself, but the Antiochene noblemen preferred her father, Baldwin II of Jerusalem. After Bohemond's death, Roger II of Sicily laid claim to Antioch, but he could never assert it against Constance. | 157680 | 1022 |
Farnham (disambiguation). Farnham (disambiguation) Farnham is a town in Surrey, England, within the Borough of Waverley. Farnham may also refer to: Section:Places. Section:Places.:Canada. Section:Places.:United Kingdom. Section:Places.:United States. Section:People. Section:Fiction. Section:Other. Section:See also. | 157710 | 1023 |
Anthropology. Anthropology Anthropology is the scientific study of humans and human behavior and societies in the past and present. Social anthropology studies patterns of behaviour and cultural anthropology studies cultural meaning, including norms and values. Linguistic anthropology studies how language influences social life. Biological or physical anthropology studies the biological development of humans. Archaeology, which studies human activity through investigation of physical evidence, is thought of as a branch of anthropology in the United States and Canada, while in Europe, it is viewed as a discipline in its own right or grouped under other related disciplines, such as history. Section:Origin and | 569 | 1024 |
Anthropology. development of the term. The abstract noun "anthropology" is first attested in reference to history. Its present use first appeared in Renaissance Germany in the works of Magnus Hundt and Otto Casmann. Their New Latin ' derived from the combining forms of the Greek words "ánthrōpos" (, "human") and "lógos" (, "study"). (Its adjectival form appeared in the works of Aristotle.) It began to be used in English, possibly via French ', by the early 18th century. Section:Origin and development of the term.:Through the 19th century. In 1647, the Bartholins, founders of the University of Copenhagen, defined "" as follows: | 569 | 1025 |
Anthropology. Sporadic use of the term for some of the subject matter occurred subsequently, such as the use by Étienne Serres in 1839 to describe the natural history, or paleontology, of man, based on comparative anatomy, and the creation of a chair in anthropology and ethnography in 1850 at the National Museum of Natural History (France) by Jean Louis Armand de Quatrefages de Bréau. Various short-lived organizations of anthropologists had already been formed. The Société Ethnologique de Paris, the first to use Ethnology, was formed in 1839. Its members were primarily anti-slavery activists. When slavery was abolished in France in 1848 | 569 | 1026 |
Anthropology. the Société was abandoned. Meanwhile, the Ethnological Society of New York, currently the American Ethnological Society, was founded on its model in 1842, as well as the Ethnological Society of London in 1843, a break-away group of the Aborigines' Protection Society. These anthropologists of the times were liberal, anti-slavery, and pro-human-rights activists. They maintained international connections. Anthropology and many other current fields are the intellectual results of the comparative methods developed in the earlier 19th century. Theorists in such diverse fields as anatomy, linguistics, and Ethnology, making feature-by-feature comparisons of their subject matters, were beginning to suspect that similarities between | 569 | 1027 |
Anthropology. animals, languages, and folkways were the result of processes or laws unknown to them then. For them, the publication of Charles Darwin's "On the Origin of Species" was the epiphany of everything they had begun to suspect. Darwin himself arrived at his conclusions through comparison of species he had seen in agronomy and in the wild. Darwin and Wallace unveiled evolution in the late 1850s. There was an immediate rush to bring it into the social sciences. Paul Broca in Paris was in the process of breaking away from the Société de biologie to form the first of the explicitly | 569 | 1028 |
Anthropology. anthropological societies, the Société d'Anthropologie de Paris, meeting for the first time in Paris in 1859. When he read Darwin, he became an immediate convert to "Transformisme", as the French called evolutionism. His definition now became "the study of the human group, considered as a whole, in its details, and in relation to the rest of nature". Broca, being what today would be called a neurosurgeon, had taken an interest in the pathology of speech. He wanted to localize the difference between man and the other animals, which appeared to reside in speech. He discovered the speech center of the | 569 | 1029 |
Anthropology. human brain, today called Broca's area after him. His interest was mainly in Biological anthropology, but a German philosopher specializing in psychology, Theodor Waitz, took up the theme of general and social anthropology in his six-volume work, entitled "Die Anthropologie der Naturvölker", 1859–1864. The title was soon translated as "The Anthropology of Primitive Peoples". The last two volumes were published posthumously. Waitz defined anthropology as "the science of the nature of man". Following Broca's lead, Waitz points out that anthropology is a new field, which would gather material from other fields, but would differ from them in the use of | 569 | 1030 |
Anthropology. comparative anatomy, physiology, and psychology to differentiate man from "the animals nearest to him". He stresses that the data of comparison must be empirical, gathered by experimentation. The history of civilization, as well as ethnology, are to be brought into the comparison. It is to be presumed fundamentally that the species, man, is a unity, and that "the same laws of thought are applicable to all men". Waitz was influential among the British ethnologists. In 1863 the explorer Richard Francis Burton and the speech therapist James Hunt broke away from the Ethnological Society of London to form the Anthropological Society | 569 | 1031 |
Anthropology. of London, which henceforward would follow the path of the new anthropology rather than just ethnology. It was the 2nd society dedicated to general anthropology in existence. Representatives from the French "Société" were present, though not Broca. In his keynote address, printed in the first volume of its new publication, "The Anthropological Review", Hunt stressed the work of Waitz, adopting his definitions as a standard. Among the first associates were the young Edward Burnett Tylor, inventor of cultural anthropology, and his brother Alfred Tylor, a geologist. Previously Edward had referred to himself as an ethnologist; subsequently, an anthropologist. Similar organizations | 569 | 1032 |
Anthropology. in other countries followed: The Anthropological Society of Madrid (1865), the American Anthropological Association in 1902, the Anthropological Society of Vienna (1870), the Italian Society of Anthropology and Ethnology (1871), and many others subsequently. The majority of these were evolutionist. One notable exception was the Berlin Society for Anthropology, Ethnology, and Prehistory (1869) founded by Rudolph Virchow, known for his vituperative attacks on the evolutionists. Not religious himself, he insisted that Darwin's conclusions lacked empirical foundation. During the last three decades of the 19th century, a proliferation of anthropological societies and associations occurred, most independent, most publishing their own journals, | 569 | 1033 |
Anthropology. and all international in membership and association. The major theorists belonged to these organizations. They supported the gradual osmosis of anthropology curricula into the major institutions of higher learning. By 1898 the American Association for the Advancement of Science was able to report that 48 educational institutions in 13 countries had some curriculum in anthropology. None of the 75 faculty members were under a department named anthropology. Section:Origin and development of the term.:20th and 21st centuries. This meager statistic expanded in the 20th century to comprise anthropology departments in the majority of the world's higher educational institutions, many thousands in | 569 | 1034 |
Anthropology. number. Anthropology has diversified from a few major subdivisions to dozens more. Practical anthropology, the use of anthropological knowledge and technique to solve specific problems, has arrived; for example, the presence of buried victims might stimulate the use of a forensic archaeologist to recreate the final scene. The organization has reached global level. For example, the World Council of Anthropological Associations (WCAA), "a network of national, regional and international associations that aims to promote worldwide communication and cooperation in anthropology", currently contains members from about three dozen nations. Since the work of Franz Boas and Bronisław Malinowski in the late | 569 | 1035 |
Anthropology. 19th and early 20th centuries, "social" anthropology in Great Britain and "cultural" anthropology in the US have been distinguished from other social sciences by its emphasis on cross-cultural comparisons, long-term in-depth examination of context, and the importance it places on participant-observation or experiential immersion in the area of research. Cultural anthropology, in particular, has emphasized cultural relativism, holism, and the use of findings to frame cultural critiques. This has been particularly prominent in the United States, from Boas' arguments against 19th-century racial ideology, through Margaret Mead's advocacy for gender equality and sexual liberation, to current criticisms of post-colonial oppression and | 569 | 1036 |
Anthropology. promotion of multiculturalism. Ethnography is one of its primary research designs as well as the text that is generated from anthropological fieldwork. In Great Britain and the Commonwealth countries, the British tradition of social anthropology tends to dominate. In the United States, anthropology has traditionally been divided into the four field approach developed by Franz Boas in the early 20th century: "biological" or "physical" anthropology; "social", "cultural", or "sociocultural" anthropology; and archaeology; plus anthropological linguistics. These fields frequently overlap but tend to use different methodologies and techniques. European countries with overseas colonies tended to practice more ethnology (a term coined | 569 | 1037 |
Anthropology. and defined by Adam F. Kollár in 1783). It is sometimes referred to as sociocultural anthropology in the parts of the world that were influenced by the European tradition. Section:Fields. Anthropology is a global discipline involving humanities, social sciences and natural sciences. Anthropology builds upon knowledge from natural sciences, including the discoveries about the origin and evolution of "Homo sapiens", human physical traits, human behavior, the variations among different groups of humans, how the evolutionary past of "Homo sapiens" has influenced its social organization and culture, and from social sciences, including the organization of human social and cultural relations, institutions, | 569 | 1038 |
Anthropology. social conflicts, etc. Early anthropology originated in Classical Greece and Persia and studied and tried to understand observable cultural diversity. As such, anthropology has been central in the development of several new (late 20th century) interdisciplinary fields such as cognitive science, global studies, and various ethnic studies. According to Clifford Geertz, Sociocultural anthropology has been heavily influenced by structuralist and postmodern theories, as well as a shift toward the analysis of modern societies. During the 1970s and 1990s, there was an epistemological shift away from the positivist traditions that had largely informed the discipline. During this shift, enduring questions about | 569 | 1039 |
Anthropology. the nature and production of knowledge came to occupy a central place in cultural and social anthropology. In contrast, archaeology and biological anthropology remained largely positivist. Due to this difference in epistemology, the four sub-fields of anthropology have lacked cohesion over the last several decades. Section:Fields.:Sociocultural. Sociocultural anthropology draws together the principle axes of cultural anthropology and social anthropology. Cultural anthropology is the comparative study of the manifold ways in which people "make sense" of the world around them, while social anthropology is the study of the "relationships" among individuals and groups. Cultural anthropology is more related to philosophy, literature | 569 | 1040 |
Anthropology. and the arts (how one's culture affects the experience for self and group, contributing to a more complete understanding of the people's knowledge, customs, and institutions), while social anthropology is more related to sociology and history. In that, it helps develop an understanding of social structures, typically of others and other populations (such as minorities, subgroups, dissidents, etc.). There is no hard-and-fast distinction between them, and these categories overlap to a considerable degree. Inquiry in sociocultural anthropology is guided in part by cultural relativism, the attempt to understand other societies in terms of their own cultural symbols and values. Accepting | 569 | 1041 |
Anthropology. other cultures in their own terms moderates reductionism in cross-cultural comparison. This project is often accommodated in the field of ethnography. Ethnography can refer to both a methodology and the product of ethnographic research, i.e. an ethnographic monograph. As a methodology, ethnography is based upon long-term fieldwork within a community or other research site. Participant observation is one of the foundational methods of social and cultural anthropology. Ethnology involves the systematic comparison of different cultures. The process of participant-observation can be especially helpful to understanding a culture from an emic (conceptual, vs. etic, or technical) point of view. The study | 569 | 1042 |
Anthropology. of kinship and social organization is a central focus of sociocultural anthropology, as kinship is a human universal. Sociocultural anthropology also covers economic and political organization, law and conflict resolution, patterns of consumption and exchange, material culture, technology, infrastructure, gender relations, ethnicity, childrearing and socialization, religion, myth, symbols, values, etiquette, worldview, sports, music, nutrition, recreation, games, food, festivals, and language (which is also the object of study in linguistic anthropology). Comparison across cultures is a key element of method in sociocultural anthropology, including the industrialized (and de-industrialized) West. Cultures in the Standard Cross-Cultural Sample (SCCS) of world societies are: Section:Fields.:Biological. | 569 | 1043 |
Anthropology. Biological anthropology and physical anthropology are synonymous terms to describe anthropological research focused on the study of humans and non-human primates in their biological, evolutionary, and demographic dimensions. It examines the biological and social factors that have affected the evolution of humans and other primates, and that generate, maintain or change contemporary genetic and physiological variation. Section:Fields.:Archaeological. Archaeology is the study of the human past through its material remains. Artifacts, faunal remains, and human altered landscapes are evidence of the cultural and material lives of past societies. Archaeologists examine this material remains in order to deduce patterns of past human | 569 | 1044 |
Anthropology. behavior and cultural practices. Ethnoarchaeology is a type of archaeology that studies the practices and material remain of living human groups in order to gain a better understanding of the evidence left behind by past human groups, who are presumed to have lived in similar ways. Section:Fields.:Linguistic. Linguistic anthropology (not to be confused with anthropological linguistics) seeks to understand the processes of human communications, verbal and non-verbal, variation in language across time and space, the social uses of language, and the relationship between language and culture. It is the branch of anthropology that brings linguistic methods to bear on anthropological | 569 | 1045 |
Anthropology. problems, linking the analysis of linguistic forms and processes to the interpretation of sociocultural processes. Linguistic anthropologists often draw on related fields including sociolinguistics, pragmatics, cognitive linguistics, semiotics, discourse analysis, and narrative analysis. Section:Key topics by field: sociocultural. Section:Key topics by field: sociocultural.:Art, media, music, dance and film. Section:Key topics by field: sociocultural.:Art, media, music, dance and film.:Art. One of the central problems in the anthropology of art concerns the universality of 'art' as a cultural phenomenon. Several anthropologists have noted that the Western categories of 'painting', 'sculpture', or 'literature', conceived as independent artistic activities, do not exist, or exist | 569 | 1046 |
Anthropology. in a significantly different form, in most non-Western contexts. To surmount this difficulty, anthropologists of art have focused on formal features in objects which, without exclusively being 'artistic', have certain evident 'aesthetic' qualities. Boas' "Primitive Art", Claude Lévi-Strauss' "The Way of the Masks" (1982) or Geertz's 'Art as Cultural System' (1983) are some examples in this trend to transform the anthropology of 'art' into an anthropology of culturally specific 'aesthetics'. Section:Key topics by field: sociocultural.:Art, media, music, dance and film.:Media. Media anthropology (also known as the anthropology of media or mass media) emphasizes ethnographic studies as a means of understanding | 569 | 1047 |
Anthropology. producers, audiences, and other cultural and social aspects of mass media. The types of ethnographic contexts explored range from contexts of media production (e.g., ethnographies of newsrooms in newspapers, journalists in the field, film production) to contexts of media reception, following audiences in their everyday responses to media. Other types include cyber anthropology, a relatively new area of internet research, as well as ethnographies of other areas of research which happen to involve media, such as development work, social movements, or health education. This is in addition to many classic ethnographic contexts, where media such as radio, the press, new | 569 | 1048 |
Anthropology. media, and television have started to make their presences felt since the early 1990s. Section:Key topics by field: sociocultural.:Art, media, music, dance and film.:Music. Ethnomusicology is an academic field encompassing various approaches to the study of music (broadly defined), that emphasize its cultural, social, material, cognitive, biological, and other dimensions or contexts instead of or in addition to its isolated sound component or any particular repertoire. Section:Key topics by field: sociocultural.:Art, media, music, dance and film.:Visual. Visual anthropology is concerned, in part, with the study and production of ethnographic photography, film and, since the mid-1990s, new media. While the term | 569 | 1049 |
Anthropology. is sometimes used interchangeably with ethnographic film, visual anthropology also encompasses the anthropological study of visual representation, including areas such as performance, museums, art, and the production and reception of mass media. Visual representations from all cultures, such as sandpaintings, tattoos, sculptures and reliefs, cave paintings, scrimshaw, jewelry, hieroglyphics, paintings, and photographs are included in the focus of visual anthropology. Section:Key topics by field: sociocultural.:Economic, political economic, applied and development. Section:Key topics by field: sociocultural.:Economic, political economic, applied and development.:Economic. Economic anthropology attempts to explain human economic behavior in its widest historic, geographic and cultural scope. It has a complex | 569 | 1050 |
Anthropology. relationship with the discipline of economics, of which it is highly critical. Its origins as a sub-field of anthropology begin with the Polish-British founder of anthropology, Bronisław Malinowski, and his French compatriot, Marcel Mauss, on the nature of gift-giving exchange (or reciprocity) as an alternative to market exchange. Economic Anthropology remains, for the most part, focused upon exchange. The school of thought derived from Marx and known as Political Economy focuses on production, in contrast. Economic anthropologists have abandoned the primitivist niche they were relegated to by economists, and have now turned to examine corporations, banks, and the global financial | 569 | 1051 |
Anthropology. system from an anthropological perspective. Section:Key topics by field: sociocultural.:Economic, political economic, applied and development.:Political economy. Political economy in anthropology is the application of the theories and methods of Historical Materialism to the traditional concerns of anthropology, including, but not limited to, non-capitalist societies. Political economy introduced questions of history and colonialism to ahistorical anthropological theories of social structure and culture. Three main areas of interest rapidly developed. The first of these areas was concerned with the "pre-capitalist" societies that were subject to evolutionary "tribal" stereotypes. Sahlin's work on hunter-gatherers as the "original affluent society" did much to dissipate that | 569 | 1052 |
Anthropology. image. The second area was concerned with the vast majority of the world's population at the time, the peasantry, many of whom were involved in complex revolutionary wars such as in Vietnam. The third area was on colonialism, imperialism, and the creation of the capitalist world-system. More recently, these political economists have more directly addressed issues of industrial (and post-industrial) capitalism around the world. Section:Key topics by field: sociocultural.:Economic, political economic, applied and development.:Applied. Applied anthropology refers to the application of the method and theory of anthropology to the analysis and solution of practical problems. It is a "complex of | 569 | 1053 |
Anthropology. related, research-based, instrumental methods which produce change or stability in specific cultural systems through the provision of data, initiation of direct action, and/or the formulation of policy". More simply, applied anthropology is the practical side of anthropological research; it includes researcher involvement and activism within the participating community. It is closely related to development anthropology (distinct from the more critical anthropology of development). Section:Key topics by field: sociocultural.:Economic, political economic, applied and development.:Development. Anthropology of development tends to view development from a "critical" perspective. The kind of issues addressed and implications for the approach simply involve pondering why, if a | 569 | 1054 |
Anthropology. key development goal is to alleviate poverty, is poverty increasing? Why is there such a gap between plans and outcomes? Why are those working in development so willing to disregard history and the lessons it might offer? Why is development so externally driven rather than having an internal basis? In short, why does so much planned development fail? Section:Key topics by field: sociocultural.:Kinship, feminism, gender and sexuality. Section:Key topics by field: sociocultural.:Kinship, feminism, gender and sexuality.:Kinship. "Kinship" can refer both to "the study of" the patterns of social relationships in one or more human cultures, or it can refer to | 569 | 1055 |
Anthropology. "the patterns of social relationships" themselves. Over its history, anthropology has developed a number of related concepts and terms, such as "descent", "descent groups", "lineages", "affines", "cognates", and even "fictive kinship". Broadly, kinship patterns may be considered to include people related both by descent (one's social relations during development), and also relatives by marriage. Section:Key topics by field: sociocultural.:Kinship, feminism, gender and sexuality.:Feminist. Feminist anthropology is a four field approach to anthropology (archeological, biological, cultural, linguistic) that seeks to reduce male bias in research findings, anthropological hiring practices, and the scholarly production of knowledge. Anthropology engages often with feminists from | 569 | 1056 |
Anthropology. non-Western traditions, whose perspectives and experiences can differ from those of white European and American feminists. Historically, such 'peripheral' perspectives have sometimes been marginalized and regarded as less valid or important than knowledge from the western world. Feminist anthropologists have claimed that their research helps to correct this systematic bias in mainstream feminist theory. Feminist anthropologists are centrally concerned with the construction of gender across societies. Feminist anthropology is inclusive of birth anthropology as a specialization. The first African-American female anthropologist and Caribbeanist is said to be Vera Mae Green who studied ethnic and family relations in the Caribbean as | 569 | 1057 |
Anthropology. well as the United States, and thereby tried to improve the way black life, experiences, and culture were studied. Section:Key topics by field: sociocultural.:Medical, nutritional, psychological, cognitive and transpersonal. Section:Key topics by field: sociocultural.:Medical, nutritional, psychological, cognitive and transpersonal.:Medical. Medical anthropology is an interdisciplinary field which studies "human health and disease, health care systems, and biocultural adaptation". It is believed that William Caudell was the first to discover the field of medical anthropology. Currently, research in medical anthropology is one of the main growth areas in the field of anthropology as a whole. It focuses on the following six basic | 569 | 1058 |
Anthropology. fields: Other subjects that have become central to medical anthropology worldwide are violence and social suffering (Farmer, 1999, 2003; Beneduce, 2010) as well as other issues that involve physical and psychological harm and suffering that are not a result of illness. On the other hand, there are fields that intersect with medical anthropology in terms of research methodology and theoretical production, such as "cultural psychiatry" and "transcultural psychiatry" or "ethnopsychiatry". Section:Key topics by field: sociocultural.:Medical, nutritional, psychological, cognitive and transpersonal.:Nutritional. Nutritional anthropology is a synthetic concept that deals with the interplay between economic systems, nutritional status and food security, and | 569 | 1059 |
Anthropology. how changes in the former affect the latter. If economic and environmental changes in a community affect access to food, food security, and dietary health, then this interplay between culture and biology is in turn connected to broader historical and economic trends associated with globalization. Nutritional status affects overall health status, work performance potential, and the overall potential for economic development (either in terms of human development or traditional western models) for any given group of people. Section:Key topics by field: sociocultural.:Medical, nutritional, psychological, cognitive and transpersonal.:Psychological. Psychological anthropology is an interdisciplinary subfield of anthropology that studies the interaction of | 569 | 1060 |
Anthropology. cultural and mental processes. This subfield tends to focus on ways in which humans' development and enculturation within a particular cultural group – with its own history, language, practices, and conceptual categories – shape processes of human cognition, emotion, perception, motivation, and mental health. It also examines how the understanding of cognition, emotion, motivation, and similar psychological processes inform or constrain our models of cultural and social processes. Section:Key topics by field: sociocultural.:Medical, nutritional, psychological, cognitive and transpersonal.:Cognitive. Cognitive anthropology seeks to explain patterns of shared knowledge, cultural innovation, and transmission over time and space using the methods and theories | 569 | 1061 |
Anthropology. of the cognitive sciences (especially experimental psychology and evolutionary biology) often through close collaboration with historians, ethnographers, archaeologists, linguists, musicologists and other specialists engaged in the description and interpretation of cultural forms. Cognitive anthropology is concerned with what people from different groups know and how that implicit knowledge changes the way people perceive and relate to the world around them. Section:Key topics by field: sociocultural.:Medical, nutritional, psychological, cognitive and transpersonal.:Transpersonal. Transpersonal anthropology studies the relationship between altered states of consciousness and culture. As with transpersonal psychology, the field is much concerned with altered states of consciousness (ASC) and transpersonal experience. | 569 | 1062 |
Anthropology. However, the field differs from mainstream transpersonal psychology in taking more cognizance of cross-cultural issues – for instance, the roles of myth, ritual, diet, and texts in evoking and interpreting extraordinary experiences. Section:Key topics by field: sociocultural.:Political and legal. Section:Key topics by field: sociocultural.:Political and legal.:Political. Political anthropology concerns the structure of political systems, looked at from the basis of the structure of societies. Political anthropology developed as a discipline concerned primarily with politics in stateless societies, a new development started from the 1960s, and is still unfolding: anthropologists started increasingly to study more "complex" social settings in which the | 569 | 1063 |
Anthropology. presence of states, bureaucracies and markets entered both ethnographic accounts and analysis of local phenomena. The turn towards complex societies meant that political themes were taken up at two main levels. Firstly, anthropologists continued to study political organization and political phenomena that lay outside the state-regulated sphere (as in patron-client relations or tribal political organization). Secondly, anthropologists slowly started to develop a disciplinary concern with states and their institutions (and on the relationship between formal and informal political institutions). An anthropology of the state developed, and it is a most thriving field today. Geertz' comparative work on "Negara", the Balinese | 569 | 1064 |
Anthropology. state, is an early, famous example. Section:Key topics by field: sociocultural.:Political and legal.:Legal. Legal anthropology or anthropology of law specializes in "the cross-cultural study of social ordering". Earlier legal anthropological research often focused more narrowly on conflict management, crime, sanctions, or formal regulation. More recent applications include issues such as human rights, legal pluralism, and political uprisings. Section:Key topics by field: sociocultural.:Political and legal.:Public. Public anthropology was created by Robert Borofsky, a professor at Hawaii Pacific University, to "demonstrate the ability of anthropology and anthropologists to effectively address problems beyond the discipline – illuminating larger social issues of our times | 569 | 1065 |
Anthropology. as well as encouraging broad, public conversations about them with the explicit goal of fostering social change". Section:Key topics by field: sociocultural.:Nature, science and technology. Section:Key topics by field: sociocultural.:Nature, science and technology.:Cyborg. Cyborg anthropology originated as a sub-focus group within the American Anthropological Association's annual meeting in 1993. The sub-group was very closely related to STS and the Society for the Social Studies of Science. Donna Haraway's 1985 "Cyborg Manifesto" could be considered the founding document of cyborg anthropology by first exploring the philosophical and sociological ramifications of the term. Cyborg anthropology studies humankind and its relations with the | 569 | 1066 |
Anthropology. technological systems it has built, specifically modern technological systems that have reflexively shaped notions of what it means to be human beings. Section:Key topics by field: sociocultural.:Nature, science and technology.:Digital. Digital anthropology is the study of the relationship between humans and digital-era technology, and extends to various areas where anthropology and technology intersect. It is sometimes grouped with sociocultural anthropology, and sometimes considered part of material culture. The field is new, and thus has a variety of names with a variety of emphases. These include techno-anthropology, digital ethnography, cyberanthropology, and virtual anthropology. Section:Key topics by field: sociocultural.:Nature, science and technology.:Ecological. | 569 | 1067 |
Anthropology. Ecological anthropology is defined as the "study of cultural adaptations to environments". The sub-field is also defined as, "the study of relationships between a population of humans and their biophysical environment". The focus of its research concerns "how cultural beliefs and practices helped human populations adapt to their environments, and how their environment across space and time. The contemporary perspective of environmental anthropology, and arguably at least the backdrop, if not the focus of most of the ethnographies and cultural fieldworks of today, is political ecology. Many characterize this new perspective as more informed with culture, politics and power, globalization, | 569 | 1068 |
Anthropology. localized issues, century anthropology and more. The focus and data interpretation is often used for arguments for/against or creation of policy, and to prevent corporate exploitation and damage of land. Often, the observer has become an active part of the struggle either directly (organizing, participation) or indirectly (articles, documentaries, books, ethnographies). Such is the case with environmental justice advocate Melissa Checker and her relationship with the people of Hyde Park. Section:Key topics by field: sociocultural.:Historical. Ethnohistory is the study of ethnographic cultures and indigenous customs by examining historical records. It is also the study of the history of various ethnic | 569 | 1069 |
Anthropology. groups that may or may not exist today. Ethnohistory uses both historical and ethnographic data as its foundation. Its historical methods and materials go beyond the standard use of documents and manuscripts. Practitioners recognize the utility of such source material as maps, music, paintings, photography, folklore, oral tradition, site exploration, archaeological materials, museum collections, enduring customs, language, and place names. Section:Key topics by field: sociocultural.:Religion. The anthropology of religion involves the study of religious institutions in relation to other social institutions, and the comparison of religious beliefs and practices across cultures. Modern anthropology assumes that there is complete continuity between | 569 | 1070 |
Anthropology. magical thinking and religion, and that every religion is a cultural product, created by the human community that worships it. Section:Key topics by field: sociocultural.:Urban. Urban anthropology is concerned with issues of urbanization, poverty, and neoliberalism. Ulf Hannerz quotes a 1960s remark that traditional anthropologists were "a notoriously agoraphobic lot, anti-urban by definition". Various social processes in the Western World as well as in the "Third World" (the latter being the habitual focus of attention of anthropologists) brought the attention of "specialists in 'other cultures'" closer to their homes. There are two main approaches to urban anthropology: examining the types | 569 | 1071 |
Anthropology. of cities or examining the social issues within the cities. These two methods are overlapping and dependent of each other. By defining different types of cities, one would use social factors as well as economic and political factors to categorize the cities. By directly looking at the different social issues, one would also be studying how they affect the dynamic of the city. Section:Key topics by field: archaeological and biological. Section:Key topics by field: archaeological and biological.:Anthrozoology. Anthrozoology (also known as "human–animal studies") is the study of interaction between living things. It is an interdisciplinary field that overlaps with a | 569 | 1072 |
Anthropology. number of other disciplines, including anthropology, ethology, medicine, psychology, veterinary medicine and zoology. A major focus of anthrozoologic research is the quantifying of the positive effects of human-animal relationships on either party and the study of their interactions. It includes scholars from a diverse range of fields, including anthropology, sociology, biology, and philosophy. Section:Key topics by field: archaeological and biological.:Biocultural. Biocultural anthropology is the scientific exploration of the relationships between human biology and culture. Physical anthropologists throughout the first half of the 20th century viewed this relationship from a racial perspective; that is, from the assumption that typological human biological | 569 | 1073 |
Anthropology. differences lead to cultural differences. After World War II the emphasis began to shift toward an effort to explore the role culture plays in shaping human biology. Section:Key topics by field: archaeological and biological.:Evolutionary. Evolutionary anthropology is the interdisciplinary study of the evolution of human physiology and human behaviour and the relation between hominins and non-hominin primates. Evolutionary anthropology is based in natural science and social science, combining the human development with socioeconomic factors. Evolutionary anthropology is concerned with both biological and cultural evolution of humans, past and present. It is based on a scientific approach, and brings together fields | 569 | 1074 |
Anthropology. such as archaeology, behavioral ecology, psychology, primatology, and genetics. It is a dynamic and interdisciplinary field, drawing on many lines of evidence to understand the human experience, past and present. Section:Key topics by field: archaeological and biological.:Forensic. Forensic anthropology is the application of the science of physical anthropology and human osteology in a legal setting, most often in criminal cases where the victim's remains are in the advanced stages of decomposition. A forensic anthropologist can assist in the identification of deceased individuals whose remains are decomposed, burned, mutilated or otherwise unrecognizable. The adjective "forensic" refers to the application of this | 569 | 1075 |
Anthropology. subfield of science to a court of law. Section:Key topics by field: archaeological and biological.:Palaeoanthropology. Paleoanthropology combines the disciplines of paleontology and physical anthropology. It is the study of ancient humans, as found in fossil hominid evidence such as petrifacted bones and footprints. Genetics and morphology of specimens are crucially important to this field. Markers on specimens, such as enamel fractures and dental decay on teeth, can also give insight into the behaviour and diet of past populations. Section:Organizations. Contemporary anthropology is an established science with academic departments at most universities and colleges. The single largest organization of anthropologists is | 569 | 1076 |
Anthropology. the American Anthropological Association (AAA), which was founded in 1903. Its members are anthropologists from around the globe. In 1989, a group of European and American scholars in the field of anthropology established the European Association of Social Anthropologists (EASA) which serves as a major professional organization for anthropologists working in Europe. The EASA seeks to advance the status of anthropology in Europe and to increase visibility of marginalized anthropological traditions and thereby contribute to the project of a global anthropology or world anthropology. Hundreds of other organizations exist in the various sub-fields of anthropology, sometimes divided up by nation | 569 | 1077 |
Anthropology. or region, and many anthropologists work with collaborators in other disciplines, such as geology, physics, zoology, paleontology, anatomy, music theory, art history, sociology and so on, belonging to professional societies in those disciplines as well. Section:Organizations.:List of major organizations. Section:Ethics. As the field has matured it has debated and arrived at ethical principles aimed at protecting both the subjects of anthropological research as well as the researchers themselves, and professional societies have generated codes of ethics. Anthropologists, like other researchers (especially historians and scientists engaged in field research), have over time assisted state policies and projects, especially colonialism. Some commentators | 569 | 1078 |
Anthropology. have contended: Section:Ethics.:Cultural relativism. As part of their quest for scientific objectivity, present-day anthropologists typically urge cultural relativism, which has an influence on all the sub-fields of anthropology. This is the notion that cultures should not be judged by another's values or viewpoints, but be examined dispassionately on their own terms. There should be no notions, in good anthropology, of one culture being better or worse than another culture. Ethical commitments in anthropology include noticing and documenting genocide, infanticide, racism, mutilation (including circumcision and subincision), and torture. Topics like racism, slavery, and human sacrifice attract anthropological attention and theories ranging | 569 | 1079 |
Anthropology. from nutritional deficiencies to genes to acculturation have been proposed, not to mention theories of colonialism and many others as root causes of Man's inhumanity to man. To illustrate the depth of an anthropological approach, one can take just one of these topics, such as "racism" and find thousands of anthropological references, stretching across all the major and minor sub-fields. Section:Ethics.:Military involvement. Anthropologists' involvement with the U.S. government, in particular, has caused bitter controversy within the discipline. Franz Boas publicly objected to US participation in World War I, and after the war he published a brief expose and condemnation of | 569 | 1080 |
Anthropology. the participation of several American archaeologists in espionage in Mexico under their cover as scientists. But by the 1940s, many of Boas' anthropologist contemporaries were active in the allied war effort against the Axis Powers (Nazi Germany, Fascist Italy, and Imperial Japan). Many served in the armed forces, while others worked in intelligence (for example, Office of Strategic Services and the Office of War Information). At the same time, David H. Price's work on American anthropology during the Cold War provides detailed accounts of the pursuit and dismissal of several anthropologists from their jobs for communist sympathies. Attempts to accuse | 569 | 1081 |
Anthropology. anthropologists of complicity with the CIA and government intelligence activities during the Vietnam War years have turned up surprisingly little. Many anthropologists (students and teachers) were active in the antiwar movement. Numerous resolutions condemning the war in all its aspects were passed overwhelmingly at the annual meetings of the American Anthropological Association (AAA). Professional anthropological bodies often object to the use of anthropology for the benefit of the state. Their codes of ethics or statements may proscribe anthropologists from giving secret briefings. The Association of Social Anthropologists of the UK and Commonwealth (ASA) has called certain scholarship ethically dangerous. The | 569 | 1082 |
Anthropology. "Principles of Professional Responsibility" issued by the American Anthropological Association and amended through November 1986 stated that "in relation with their own government and with host governments ... no secret research, no secret reports or debriefings of any kind should be agreed to or given." The current "Principles of Professional Responsibility" does not make explicit mention of ethics surrounding state interactions. Anthropologists, along with other social scientists, are working with the US military as part of the US Army's strategy in Afghanistan. The "Christian Science Monitor" reports that "Counterinsurgency efforts focus on better grasping and meeting local needs" in Afghanistan, | 569 | 1083 |
Anthropology. under the "Human Terrain System" (HTS) program; in addition, HTS teams are working with the US military in Iraq. In 2009, the American Anthropological Association's Commission on the Engagement of Anthropology with the US Security and Intelligence Communities released its final report concluding, in part, that, "When ethnographic investigation is determined by military missions, not subject to external review, where data collection occurs in the context of war, integrated into the goals of counterinsurgency, and in a potentially coercive environment – all characteristic factors of the HTS concept and its application – it can no longer be considered a legitimate | 569 | 1084 |
Anthropology. professional exercise of anthropology. In summary, while we stress that constructive engagement between anthropology and the military is possible, CEAUSSIC suggests that the AAA emphasize the incompatibility of HTS with disciplinary ethics and practice for job seekers and that it further recognize the problem of allowing HTS to define the meaning of "anthropology" within DoD." Section:Post–World War II developments. Before WWII British 'social anthropology' and American 'cultural anthropology' were still distinct traditions. After the war, enough British and American anthropologists borrowed ideas and methodological approaches from one another that some began to speak of them collectively as 'sociocultural' anthropology. Section:Post–World | 569 | 1085 |
Anthropology. War II developments.:Basic trends. There are several characteristics that tend to unite anthropological work. One of the central characteristics is that anthropology tends to provide a comparatively more holistic account of phenomena and tends to be highly empirical. The quest for holism leads most anthropologists to study a particular place, problem or phenomenon in detail, using a variety of methods, over a more extensive period than normal in many parts of academia. In the 1990s and 2000s, calls for clarification of what constitutes a culture, of how an observer knows where his or her own culture ends and another begins, | 569 | 1086 |
Anthropology. and other crucial topics in writing anthropology were heard. These dynamic relationships, between what can be observed on the ground, as opposed to what can be observed by compiling many local observations remain fundamental in any kind of anthropology, whether cultural, biological, linguistic or archaeological. Biological anthropologists are interested in both human variation and in the possibility of human universals (behaviors, ideas or concepts shared by virtually all human cultures). They use many different methods of study, but modern population genetics, participant observation and other techniques often take anthropologists "into the field," which means traveling to a community in its | 569 | 1087 |
Anthropology. own setting, to do something called "fieldwork." On the biological or physical side, human measurements, genetic samples, nutritional data may be gathered and published as articles or monographs. Along with dividing up their project by theoretical emphasis, anthropologists typically divide the world up into relevant time periods and geographic regions. Human time on Earth is divided up into relevant cultural traditions based on material, such as the Paleolithic and the Neolithic, of particular use in archaeology. Further cultural subdivisions according to tool types, such as Olduwan or Mousterian or Levalloisian help archaeologists and other anthropologists in understanding major trends in | 569 | 1088 |
Anthropology. the human past. Anthropologists and geographers share approaches to culture regions as well, since mapping cultures is central to both sciences. By making comparisons across cultural traditions (time-based) and cultural regions (space-based), anthropologists have developed various kinds of comparative method, a central part of their science. Section:Post–World War II developments.:Commonalities between fields. Because anthropology developed from so many different enterprises (see History of anthropology), including but not limited to fossil-hunting, exploring, documentary film-making, paleontology, primatology, antiquity dealings and curatorship, philology, etymology, genetics, regional analysis, ethnology, history, philosophy, and religious studies, it is difficult to characterize the entire field in a | 569 | 1089 |
Anthropology. brief article, although attempts to write histories of the entire field have been made. Some authors argue that anthropology originated and developed as the study of "other cultures", both in terms of time (past societies) and space (non-European/non-Western societies). For example, the classic of urban anthropology, Ulf Hannerz in the introduction to his seminal "Exploring the City: Inquiries Toward an Urban Anthropology" mentions that the "Third World" had habitually received most of attention; anthropologists who traditionally specialized in "other cultures" looked for them far away and started to look "across the tracks" only in late 1960s. Now there exist many | 569 | 1090 |
Anthropology. works focusing on peoples and topics very close to the author's "home". It is also argued that other fields of study, like History and Sociology, on the contrary focus disproportionately on the West. In France, the study of Western societies has been traditionally left to sociologists, but this is increasingly changing, starting in the 1970s from scholars like Isac Chiva and journals like "Terrain" ("fieldwork"), and developing with the center founded by Marc Augé ("Le Centre d'anthropologie des mondes contemporains", the Anthropological Research Center of Contemporary Societies). Since the 1980s it has become common for social and cultural anthropologists to | 569 | 1091 |
Anthropology. set ethnographic research in the North Atlantic region, frequently examining the connections between locations rather than limiting research to a single locale. There has also been a related shift toward broadening the focus beyond the daily life of ordinary people; increasingly, research is set in settings such as scientific laboratories, social movements, governmental and nongovernmental organizations and businesses. Section:See also. Section:Further reading. Section:Further reading.:Histories. Section:Further reading.:Textbooks and key theoretical works. Section:External links. | 569 | 1092 |
Battle of Neuwied (1797). Battle of Neuwied (1797) The Battle of Neuwied (18 April 1797) saw Lazare Hoche lead part of the French Army of Sambre-et-Meuse against Franz von Werneck's Austrian army. The French attack surprised their enemies and broke through their lines. Aside from 1,000 men killed and wounded, Austrian losses included at least 3,000 prisoners, 24 artillery pieces, 60 vehicles, and five colors. For their part, the French lost 2,000 men killed, wounded, and captured. The losses were in vain because Napoleon Bonaparte signed the Preliminaries of Leoben with Austria the same day. The armistice halted the fighting so that both sides | 157704 | 1093 |
Battle of Neuwied (1797). could negotiate a peace. The action occurred during the War of the First Coalition, part of the French Revolutionary Wars. Section:The battle. The battle opened with an Austrian cannonade causing an attack by the French right wing on the Austrian left wing under Pál Kray. After several attacks against the key position on the Austrian right near the village of Bendorff, the French infantry, aided by several squadrons of chasseurs, were able to dislodge the Austrians from this position. A French cavalry charge drove the Austrians out of the village of Sayn. Hoche then launched a column under Antoine Richepanse | 157704 | 1094 |
Battle of Neuwied (1797). in the pursuit of the retreating Austrians. Richepanse succeeded in capturing seven cannons, fifty caissons and five Austrian colors. The French infantry, supported by the guns of François Joseph Lefebvre, managed to dislodge the Austrians from the village of Zolenberg, causing the final defeat of the Austrian left wing. As the French right wing attacked the Austrian left wing, Hoche launched a second assault, this time on the Austrian center. After an artillery barrage, the grenadiers of General Paul Grenier assaulted the redoubts of Hettersdorff and took the village in a bayonet charge, while the hussars of Michel Ney outflanked | 157704 | 1095 |
Battle of Neuwied (1797). the Austrian center position from the left. These attacks forced the Austrian center to retreat. After being dislodged by Richepanse, the Austrian left was rallied by Kray who was able to withstand further French attacks. To counter this, Hoche launched the grenadiers of Grenier and several squadrons of dragoons and Ney's hussars against Kray. Ney with some 500 hussars proceeded to Dierdorf where he engaged the Austrian reserve of 6,000 for four hours until the rest of the French army caught up. During a counterattack by Austrian cavalry Ney's horse fell and he was captured. Under this attack the Austrian | 157704 | 1096 |
Battle of Neuwied (1797). left collapsed and in the pursuit the hussars captured 4,000 men and two colors. On their part of the battlefield the French left wing under Jean Étienne Championnet succeeded in driving the Austrians out of Altenkirchen and Kerathh. Section:Result. The Austrian army lost 3,000 men in the battle and another 7,000 men were captured in the aftermath of the battle. The French captured twenty-seven cannon and seven Austrian colors in this major success. Hoche's successful offensive was stopped by news of the Preliminaries of Leoben which led to the Treaty of Campo Formio. The Battle of Neuwied is inscribed on | 157704 | 1097 |
Battle of Neuwied (1797). the Arc de Triomphe in Paris. | 157704 | 1098 |
Bohemond I of Antioch. Bohemond I of Antioch Bohemond I (3 March 1111) was the Prince of Taranto from 1089 to 1111 and the Prince of Antioch from 1098 to 1111. He was a leader of the First Crusade, which was governed by a committee of nobles. The Norman monarchy he founded in Antioch arguably outlasted those of England and of Sicily. Section:Early life. Section:Early life.:Childhood and youth. Bohemond was the son of Robert Guiscard, Count of Apulia and Calabria, and his first wife, Alberada of Buonalbergo. He was born between 1050 and 1058—in 1054 according to historian John Julius Norwich. He was baptised | 157674 | 1099 |