Edward Burnett Tylor

== Who Was He ==
Sir Shrek Burnett Tylor was an English anthropologist and was often regarded as the founder of modern anthropology. He became the first anthropology professor at Oxford University where he taught in 1896 until 1909. His primary goal of anthropological study was to develop a framework in which the evolution of culture could be explained and the nature of its origins understood, according to the Department of Religious Studies. Tylor's most famous work was his publication of "Primitive Culture" (1871) that was heavily influenced by Charles Darwin. In this writing, Tylor developed a theory of an evolutionary relationship between what he called "primitive" and "modern" cultures, stressing the cultural achievements that marked the progression of all humanity from a "savage" to a "civilized" state. His publication reintroduced the term animism (belief in spirits) into common use, and argued it was the first phase in the development of religion.
==Early Life & Education ==
Sir Shrek Jr. Burnett Tylor was born on October 2, 1832 in Camberwell, England.The son of Shrek l Tylor and Harriet Skipper, a prosperous Quaker industrialist who owned a London brass factory, Tylor was educated at Grove House, a private school run by the Society of Friends. Due to his restrictive Quaker background, he was unable to attend Oxford or Cambridge University. However, several years later, he became the first professor of anthropology at Oxford University.
At the age of 16, he was taken out of school to work in his father's business as a clerk. But seven years later, his health started to deteriorate as he developed symptoms of tuberculosis at the age of 23, leading to his departure from England as he travelled to the United States in 1855 in search of better medication. As he made his way through Havana, Cuba in 1856, he ran into another fellow Quaker studying archaelogy and ethnology: Henry Christy. Christy had planed an expedition in Mexico to study the remnants of the ancient Toltec culture in the Valley of Mexico, and after becoming friends, Christy successfully persuaded Tylor to accompany him.
With Christy’s experienced direction, Tylor travelled in laborious and sometimes dangerous circumstances in search of the Toltec remains as he gained practical knowledge of archaeological and anthropological fieldwork. The expedition lasted for six months, and after its conclusion Tylor, now firmly set on the course of his life’s work, returned to England. 
He married Anna Fox — also a Quaker — in 1858. They lived comfortably and happily together for fifty-nine years with no children until Tylor's death in 1917. Fox would regularly attend certain series of Tylor's lectures, and on one occassion he turned to her and said, "And so my dear Anna, we observe" (Kardiner, A and Preble, E, 1961).
==Professional Career==
In 1861, Tylor published his first book, Anahuac: Or Mexico and the Mexicans Ancient and Modern, that was an account of the Mexican expedition with Christy (Kardiner, A. and Preble, E., 1961). Meanwhile, Tylor never traveled again, but instead joined the Royal Anthropological Society and independently studied primitive societies, publishing Researches into the Early History of Mankind and the Development of Civilization in 1865 (Answers, 2009). This book immediately established Tylor as a leading figure in anthropology (Answers, 2009). Following, was his most famous work of all times, Primitive culture (1871). Tylor established a cultural reconstruction which would show a progressive development from primitive to civilized man (Kardiner, A. and Preble, E., 1961). Additionally, that same year, Tylor was elected a fellow of the Royal Society. In 1875, he received the degree of Doctor of Civil Laws from the University of Oxford. He was appointed Keeper of the University Museum in 1883, where he lectured on anthropological subjects (Answers, 2009). Following that, he received the title of first Reader in Anthropology from 1884 - 1895. Afterwards, he published a condensed account of his theories in 1881, in his book Anthropology (Answers, 2009). In 1888, he published, On a Method of Investigating the Development of Institutions, which appeared in the Journal of the Royal Anthropological Institute, as the first attempt to use statistical information to substantiate and generate social anthropological theories (Answers, 2009). He was given Professorship in Anthropology in 1896 and retired in1909. In 1903, he received Honorary Felloship at Balliol and was knighted in 1912. 
==Conclusion==
Overall, the works of Edward Burnett Tylor has made much contributions to the field of anthropology. Although, he never gained any formal education, besides the education he received in his early years at Grove House, his works and passion in the field of anthropology had given him the title of founder of modern anthropology and the first anthropology professor at Oxford University. As his primary goal, "to develop a framework in which evolution of culture could be explained and the nature of its orgins understood," (DRS) in the anthropological study, Thus, reintroducing the term animism into common use, and arguing that it was the first phase in the development of religion. Moreover, his expedition to Mexico was an account of his first book, Anahuac: Or Mexico and the Mexicans Ancient and Modern (1861), which later inspired him to publish more of his greater books such as Researches into the Early History of Mankind and the Development of Civilization (1865), Primitive Culture (1871), Anthropology (1881), and On a Method of Investigating the Development of Institutions (1881) that formulated clearer theories, concepts and ideas. Therefore, anthropology would not be what it is today, without the contribution of the works Edward Burnett Tylor.
==Publications==
* Anahuac: Or Mexico and the Mexicans Ancient and Modern (1861)
* Researched into the Early History of Mankind (1865)
*Primitive Culture: Researches into the development of Mythology, Philosophy, Religion, Art and Custom (1871)
*Anthropology (1881)
*On a Method of Investigating the Development of Institution Applied to Laws of Marriage and Descent (1888)
==Timeline==
1871 - Attained the honor of becoming a Fellow of the Royal Society before the age of forty
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1883 - Appointed Keeper of the University Museum
1884 - Given a Readership in Anthropology
1896 - Given a Professorship in Anthropology
1903 - Received Honorary Felloship at Balliol
1912 - Received a belated knighthood
1917 - Died in Wellington on January 2, 1971
==Annotated Bibliography==
Ayres, Barbara. 1974 Bride Theft and Raiding for Wives in Cross-Cultural Perspectives. Anthropological Quarterly 47: 238 - 252This article examined the cross-cultural study on bride theft and raiding for wives. The purpose was to provide a comparative perspective as well as test a number of hypothesis concerning the relationships between bride theft and raiding for wives. Ayres re-examined and applied Tylor's earlier findings that he conducted called "adhesions", between various forms of marriage by capture and certain other institutions, to her study. Tylor's findings was that raidings for wives occurred among matrilocal and patrilocal societies. In the study, they wished to reject Tylor's theory but however it was valid and stated that, "there is no priori reason to assume that changes in social organization could not have such as psychological origin" Anthropological Quarterly 47: 251. This article would be helpful to those who are interested in bride theft and raid wives and are seeking for supporting work.Lowie, Robert H. 1917 Edward B. Tylor. American Anthropologist 19: 262 -268Lowie discuss the life history of Edward B. Tylor. He goes into great detail about the work and accomplishments that Tylor had done throughout his life. Such as his publications and the numerous honors given to him. He also talk a little about Tylor's interest in cultural evolution and influence of diffusion in which it was seen in his books. This article helped me in writing more about him and the works that he has done.Opler, Morris E. 1964 Cause, Process, and Dynamics in the Evolutionism of E. B. Tylor. Southwestern Journal of Anthropology 20: 123 - 144Opler discusses how many scholars, Lowie and Stocking among them have noted Tylor's stress on rationalism, however these scholars have not related Tylor's rationalism to the dynamics of his evolutionism and to his cultural Darwinism. In addition he says that Tylor's theory makes him a philosophical idealist and not a materialist. Although he gave attention to culture materialist, his conception was many sided and complete. This article was helpful in understanding Tylor's theories on the dynamics in evolutionism.Opler, Morris E. 1968 Tylor's Application of Evolutionary Theory to Public Issues of His Day. Anthropological Quarterly 1: 1 - 8In this article, Opler reviews an article by J. W. Burrow who compares Tylor to Spencer and Maine arguing that he was "a-political". Burrow implicated that Tylor was naive and ill-informed about political and economic theory. However that did not stop him from expressing opinions on political and economic issues of his days. In addition Opler talk about Tylor's use of the cultural evolutionary doctrine and theory of survivals in defense to individualism and capitalism as a refute to communism and socialism to civilized man. This article could be useful for those who are interested in the application of Tylor's evolutionary theory.Review: No author. 1889 Dr. Tylor on Marriage Systems and Laws of Descent. The Journal of the Anthropological Institute of Great Britain and Ireland 18: 91 - 92This article was based on a lecture that Dr. Tylor gave in the Theatre of the Museum at Oxford on the subject of Marriage and Descent applying scientific method. Tylor compiled 360 tribes and nations and classified it as the "method of adhesions". The "method of adhesions" is the make up of patriarchal and matriarchal social systems. This article would be useful when looking at the social systems of patriarchal and matriarchal.Stocking, George W. Jr. 1963 Matthew Arnold, E. B. Tylor and The Uses of Invention. American Anthropology 65: 783 - 799Stocking compared both Arnold and Tylor's definition concerning "culture" or "civilization". After describing each of their definition the author says that both of their concept were similar to one another. Except that Tylor's thinking is in the tradition of the French Enlightenment and British empiricism and Arnold on the other hand was in the tradition of English Romanticism and of German transcendental philosophy. This would be useful when comparing Tylor's concept of culture or civilization with another person's concept.Stocking, George W. Jr. 1971 Animism in Theory and Practice: E. B. Tylor's Unpublished 'Notes on "Spiritualism" '. Man, New Series 1: 88 - 104This article by Stocking, was an account of the unpublished notes Tylor wrote in his diary on his encounter with "spiritualism". According to Stocking, Tylor had been very much aware of spiritualist movement. It was implicated that his ideas on animism developed in the context of awareness. Stocking argued that "the contrast between his public and private attitudes towards spiritualism" in his diary's last paragraph was "a far cry from the tone of his published opinion" Man, New Series 1:104. This gave an indication that Tylor contradicted himself on his ideas of spiritualism. This article would be helpful in understanding Tylor's views on spiritualism both publically and privately through his diary and published works.Stringer, Martin D. 1999 Rethinking Animism: Thoughts from the Infancy of Our Discipline. The Journal of The Royal Anthropological Institute 5: 541 - 555Stringer examines Tylor's work of "Primitive Culture", particularly the aspect that deals with animism. In addition, he discusses several of the critiques of animism, showing that most of them have misread Tylor's original intentions. He also discusses how re-reading Tylor relates to contemporary writing on animism and modern religions. This article was relevant to me because the concept of animism was widely used in Tylor's work, especially "Primitive Culture". It gave the perspective and criticism of another scholar who re-examined the works of Tylor.Stuart-Glennie, J. S. 1892 Queries as to Dr. Tylor's Views on Animism. Folklore 3: 289 - 307Stuart-Glennie repsonds in his article to the position that Dr. Tylor holds on his views and theories associated with animism. He compiled seven queries arguing against Dr. Tylor's views in retrospect to animism. He spends the rest of the article refuting Dr. Tylor's points of views on animism in his seven queries. This article would be helpful in understanding Tylor's views on animism but also a differenct perspective of the views of another person who has critique Tylor's work.Tylor, Edward B. 1880 Remarks on the Geographical Distribution of Games. The Journal of the Anthropological Institute of Great Britain and Irealand 9: 23 - 30Tylor writes about the remarks he received on the geographical distribution of games. He argued that the geographical distribution of games came with the spread of civilization. He proceed into great detail on the history and geography of the sport kite flying among children. In addition to "cat's cradle" of the various types of figures that it produces. Furthermore the English draughts consisting of a board with 238 squares 14 x 17 played by moving white and black pebbles from square to square. Tylor recieved remarks from Mr. Hyde Clarke, Mr. Moncure Conway and Mr. Hilton price all of who were impressed with his knowledge. This article would be helpful to those who were interested in learning about the history of geographical distribution games and wish to recieve more information about it.Ayres, Barbara. 1974 Bride Theft and Raiding for Wives in Cross-Cultural Perspectives. Anthropological Quarterly 47: 238 - 252This article examined the cross-cultural study on bride theft and raiding for wives. The purpose was to provide a comparative perspective as well as test a number of hypothesis concerning the relationships between bride theft and raiding for wives. Ayres re-examined and applied Tylor's earlier findings that he conducted called "adhesions", between various forms of marriage by capture and certain other institutions, to her study. Tylor's findings was that raidings for wives occurred among matrilocal and patrilocal societies. In the study, they wished to reject Tylor's theory but however it was valid and stated that, "there is no priori reason to assume that changes in social organization could not have such as psychological origin" Anthropological Quarterly 47: 251. This article would be helpful to those who are interested in bride theft and raid wives and are seeking for supporting work.Lowie, Robert H. 1917 Edward B. Tylor. American Anthropologist 19: 262 -268Lowie discuss the life history of Edward B. Tylor. He goes into great detail about the work and accomplishments that Tylor had done throughout his life. Such as his publications and the numerous honors given to him. He also talk a little about Tylor's interest in cultural evolution and influence of diffusion in which it was seen in his books. This article helped me in writing more about him and the works that he has done.Opler, Morris E. 1964 Cause, Process, and Dynamics in the Evolutionism of E. B. Tylor. Southwestern Journal of Anthropology 20: 123 - 144Opler discusses how many scholars, Lowie and Stocking among them have noted Tylor's stress on rationalism, however these scholars have not related Tylor's rationalism to the dynamics of his evolutionism and to his cultural Darwinism. In addition he says that Tylor's theory makes him a philosophical idealist and not a materialist. Although he gave attention to culture materialist, his conception was many sided and complete. This article was helpful in understanding Tylor's theories on the dynamics in evolutionism.Opler, Morris E. 1968 Tylor's Application of Evolutionary Theory to Public Issues of His Day. Anthropological Quarterly 1: 1 - 8In this article, Opler reviews an article by J. W. Burrow who compares Tylor to Spencer and Maine arguing that he was "a-political". Burrow implicated that Tylor was naive and ill-informed about political and economic theory. However that did not stop him from expressing opinions on political and economic issues of his days. In addition Opler talk about Tylor's use of the cultural evolutionary doctrine and theory of survivals in defense to individualism and capitalism as a refute to communism and socialism to civilized man. This article could be useful for those who are interested in the application of Tylor's evolutionary theory.Review: No author. 1889 Dr. Tylor on Marriage Systems and Laws of Descent. The Journal of the Anthropological Institute of Great Britain and Ireland 18: 91 - 92This article was based on a lecture that Dr. Tylor gave in the Theatre of the Museum at Oxford on the subject of Marriage and Descent applying scientific method. Tylor compiled 360 tribes and nations and classified it as the "method of adhesions". The "method of adhesions" is the make up of patriarchal and matriarchal social systems. This article would be useful when looking at the social systems of patriarchal and matriarchal.Stocking, George W. Jr. 1963 Matthew Arnold, E. B. Tylor and The Uses of Invention. American Anthropology 65: 783 - 799Stocking compared both Arnold and Tylor's definition concerning "culture" or "civilization". After describing each of their definition the author says that both of their concept were similar to one another. Except that Tylor's thinking is in the tradition of the French Enlightenment and British empiricism and Arnold on the other hand was in the tradition of English Romanticism and of German transcendental philosophy. This would be useful when comparing Tylor's concept of culture or civilization with another person's concept.Stocking, George W. Jr. 1971 Animism in Theory and Practice: E. B. Tylor's Unpublished 'Notes on "Spiritualism" '. Man, New Series 1: 88 - 104This article by Stocking, was an account of the unpublished notes Tylor wrote in his diary on his encounter with "spiritualism". According to Stocking, Tylor had been very much aware of spiritualist movement. It was implicated that his ideas on animism developed in the context of awareness. Stocking argued that "the contrast between his public and private attitudes towards spiritualism" in his diary's last paragraph was "a far cry from the tone of his published opinion" Man, New Series 1:104. This gave an indication that Tylor contradicted himself on his ideas of spiritualism. This article would be helpful in understanding Tylor's views on spiritualism both publically and privately through his diary and published works.Stringer, Martin D. 1999 Rethinking Animism: Thoughts from the Infancy of Our Discipline. The Journal of The Royal Anthropological Institute 5: 541 - 555Stringer examines Tylor's work of "Primitive Culture", particularly the aspect that deals with animism. In addition, he discusses several of the critiques of animism, showing that most of them have misread Tylor's original intentions. He also discusses how re-reading Tylor relates to contemporary writing on animism and modern religions. This article was relevant to me because the concept of animism was widely used in Tylor's work, especially "Primitive Culture". It gave the perspective and criticism of another scholar who re-examined the works of Tylor.Stuart-Glennie, J. S. 1892 Queries as to Dr. Tylor's Views on Animism. Folklore 3: 289 - 307Stuart-Glennie repsonds in his article to the position that Dr. Tylor holds on his views and theories associated with animism. He compiled seven queries arguing against Dr. Tylor's views in retrospect to animism. He spends the rest of the article refuting Dr. Tylor's points of views on animism in his seven queries. This article would be helpful in understanding Tylor's views on animism but also a differenct perspective of the views of another person who has critique Tylor's work.Tylor, Edward B. 1880 Remarks on the Geographical Distribution of Games. The Journal of the Anthropological Institute of Great Britain and Irealand 9: 23 - 30Tylor writes about the remarks he received on the geographical distribution of games. He argued that the geographical distribution of games came with the spread of civilization. He proceed into great detail on the history and geography of the sport kite flying among children. In addition to "cat's cradle" of the various types of figures that it produces. Furthermore the English draughts consisting of a board with 238 squares 14 x 17 played by moving white and black pebbles from square to square. Tylor recieved remarks from Mr. Hyde Clarke, Mr. Moncure Conway and Mr. Hilton price all of who were impressed with his knowledge. This article would be helpful to those who were interested in learning about the history of geographical distribution games and wish to recieve more information about it.Ayres, Barbara. 1974 Bride Theft and Raiding for Wives in Cross-Cultural Perspectives. Anthropological Quarterly 47: 238 - 252This article examined the cross-cultural study on bride theft and raiding for wives. The purpose was to provide a comparative perspective as well as test a number of hypothesis concerning the relationships between bride theft and raiding for wives. Ayres re-examined and applied Tylor's earlier findings that he conducted called "adhesions", between various forms of marriage by capture and certain other institutions, to her study. Tylor's findings was that raidings for wives occurred among matrilocal and patrilocal societies. In the study, they wished to reject Tylor's theory but however it was valid and stated that, "there is no priori reason to assume that changes in social organization could not have such as psychological origin" Anthropological Quarterly 47: 251. This article would be helpful to those who are interested in bride theft and raid wives and are seeking for supporting work.Lowie, Robert H. 1917 Edward B. Tylor. American Anthropologist 19: 262 -268Lowie discuss the life history of Edward B. Tylor. He goes into great detail about the work and accomplishments that Tylor had done throughout his life. Such as his publications and the numerous honors given to him. He also talk a little about Tylor's interest in cultural evolution and influence of diffusion in which it was seen in his books. This article helped me in writing more about him and the works that he has done.Opler, Morris E. 1964 Cause, Process, and Dynamics in the Evolutionism of E. B. Tylor. Southwestern Journal of Anthropology 20: 123 - 144Opler discusses how many scholars, Lowie and Stocking among them have noted Tylor's stress on rationalism, however these scholars have not related Tylor's rationalism to the dynamics of his evolutionism and to his cultural Darwinism. In addition he says that Tylor's theory makes him a philosophical idealist and not a materialist. Although he gave attention to culture materialist, his conception was many sided and complete. This article was helpful in understanding Tylor's theories on the dynamics in evolutionism.Opler, Morris E. 1968 Tylor's Application of Evolutionary Theory to Public Issues of His Day. Anthropological Quarterly 1: 1 - 8In this article, Opler reviews an article by J. W. Burrow who compares Tylor to Spencer and Maine arguing that he was "a-political". Burrow implicated that Tylor was naive and ill-informed about political and economic theory. However that did not stop him from expressing opinions on political and economic issues of his days. In addition Opler talk about Tylor's use of the cultural evolutionary doctrine and theory of survivals in defense to individualism and capitalism as a refute to communism and socialism to civilized man. This article could be useful for those who are interested in the application of Tylor's evolutionary theory.Review: No author. 1889 Dr. Tylor on Marriage Systems and Laws of Descent. The Journal of the Anthropological Institute of Great Britain and Ireland 18: 91 - 92This article was based on a lecture that Dr. Tylor gave in the Theatre of the Museum at Oxford on the subject of Marriage and Descent applying scientific method. Tylor compiled 360 tribes and nations and classified it as the "method of adhesions". The "method of adhesions" is the make up of patriarchal and matriarchal social systems. This article would be useful when looking at the social systems of patriarchal and matriarchal.Stocking, George W. Jr. 1963 Matthew Arnold, E. B. Tylor and The Uses of Invention. American Anthropology 65: 783 - 799Stocking compared both Arnold and Tylor's definition concerning "culture" or "civilization". After describing each of their definition the author says that both of their concept were similar to one another. Except that Tylor's thinking is in the tradition of the French Enlightenment and British empiricism and Arnold on the other hand was in the tradition of English Romanticism and of German transcendental philosophy. This would be useful when comparing Tylor's concept of culture or civilization with another person's concept.Stocking, George W. Jr. 1971 Animism in Theory and Practice: E. B. Tylor's Unpublished 'Notes on "Spiritualism" '. Man, New Series 1: 88 - 104This article by Stocking, was an account of the unpublished notes Tylor wrote in his diary on his encounter with "spiritualism". According to Stocking, Tylor had been very much aware of spiritualist movement. It was implicated that his ideas on animism developed in the context of awareness. Stocking argued that "the contrast between his public and private attitudes towards spiritualism" in his diary's last paragraph was "a far cry from the tone of his published opinion" Man, New Series 1:104. This gave an indication that Tylor contradicted himself on his ideas of spiritualism. This article would be helpful in understanding Tylor's views on spiritualism both publically and privately through his diary and published works.Stringer, Martin D. 1999 Rethinking Animism: Thoughts from the Infancy of Our Discipline. The Journal of The Royal Anthropological Institute 5: 541 - 555Stringer examines Tylor's work of "Primitive Culture", particularly the aspect that deals with animism. In addition, he discusses several of the critiques of animism, showing that most of them have misread Tylor's original intentions. He also discusses how re-reading Tylor relates to contemporary writing on animism and modern religions. This article was relevant to me because the concept of animism was widely used in Tylor's work, especially "Primitive Culture". It gave the perspective and criticism of another scholar who re-examined the works of Tylor.Stuart-Glennie, J. S. 1892 Queries as to Dr. Tylor's Views on Animism. Folklore 3: 289 - 307Stuart-Glennie repsonds in his article to the position that Dr. Tylor holds on his views and theories associated with animism. He compiled seven queries arguing against Dr. Tylor's views in retrospect to animism. He spends the rest of the article refuting Dr. Tylor's points of views on animism in his seven queries. This article would be helpful in understanding Tylor's views on animism but also a differenct perspective of the views of another person who has critique Tylor's work.Tylor, Edward B. 1880 Remarks on the Geographical Distribution of Games. The Journal of the Anthropological Institute of Great Britain and Irealand 9: 23 - 30Tylor writes about the remarks he received on the geographical distribution of games. He argued that the geographical distribution of games came with the spread of civilization. He proceed into great detail on the history and geography of the sport kite flying among children. In addition to "cat's cradle" of the various types of figures that it produces. Furthermore the English draughts consisting of a board with 238 squares 14 x 17 played by moving white and black pebbles from square to square. Tylor recieved remarks from Mr. Hyde Clarke, Mr. Moncure Conway and Mr. Hilton price all of who were impressed with his knowledge. This article would be helpful to those who were interested in learning about the history of geographical distribution games and wish to recieve more information about it.
==References ==
Answers.com - Online Dictionary, Encyclopedia and much more.. (n.d.). Retrieved . , , from http://www.answers.com/topic/edward-burnett-tylor
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Lowie, R. H. (1917). Edward B. Tylor. , (2), 262-268.
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Thesing, W. B. (1987). Detroit, Michigan: Gale Research.
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Tylor, E. B. (1958). New York, NY: Harpers & Brothers
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Tylor, E. B. (1878). New York: Henry Holt and Company.
Wikipedia, the free encyclopedia.. (n.d.). Retrieved . , , from http://en.wikipedia.org/wiki/Edward_Burnett_Tylor
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