This twenty-ninth edition of ANNUAL EDITIONS: ANTHROPOLOGY provides convenient, inexpensive access to current articles selected from the best of the public press. Organizational features include: an annotated listing of selected World Wide Web sites; an annotated table of contents; a topic guide; a general introduction; brief overviews for each section; a topical index; and an instructor's resource guide with testing materials. USING ANNUAL EDITIONS IN THE CLASSROOM is offered as a practical guide for instructors. ANNUAL EDITIONS titles are supported by our student website, www.mhcls.com/online.
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UNIT 1. Anthropological Perspectives Yanomamö: The Fierce People</em>, Holt, Rinehart, and Winston, 1992Although an anthropologist's first field experience may involve culture shock,</em> Napoleon Chagnon reports that the long process of participant observation</em> may transform personal hardship and frustration into confident understanding of exotic cultural patterns.2. Lessons from the Field, George Gmelch, Conformity and Conflict: Readings in Cultural Anthropology</em>, Macalester, 2003By introducing students to fieldwork</em>, George Gmelch provides them with the best that anthropology has to offer—an enriched understanding of other people and cultures</em> along with a glimpse of oneself and what it means to be an American</em>. Fieldwork</em> is a matter of mutual acceptance and mutual economic benefit.Natural History</em>, December 1969Anthropologist Richard Borshay Lee gives an account of the misunderstanding and confusion that often accompany the cross-cultural experience.</em> In this case, he violated a basic principle of the !Kung Bushmen's social relations—food</em> sharing.</em>4. Tricking and Tripping: Fieldwork on Prostitution in the Era of AIDS, Claire E. Sterk, Tricking and Tripping: Prostitution in the Era of AIDS</em>, Social Change Press, 2000As unique as Claire Sterk's report on prostitution</em> may be, she discusses issues common to anthropologists wherever they do fieldwork</em>: how does one build trusting relationships with informants and what are an anthropologist's ethical obligations</em> toward them?UNIT 2. Culture and CommunicationThe Argument Culture</em>, Random House, 1998In America today, there seems to be a pervasive warlike tone to public dialogue</em>. The prevailing belief is that there are only two sides to an issue and opposition leads to truth. Often, however, an issue is more like a crystal, with many sides, and the truth is in the complex middle, not in the oversimplified extremes</em>.I Only Say This Because I Love You</em>, Random House, 2001Since family members have a long, shared history, what they say in conversation—the messages</em>—echo with meanings from the past—the metamessages</em>. The metamessage may not be spoken, but its meaning may be gleaned from every aspect of context</em>: the way something is said, who is saying it, or the very fact that it is said at all.Natural History</em>, August/September 1966It is often claimed that great literature has cross-cultural</em> significance. In this article, Laura Bohannan describes the difficulities she encountered and the lessons she learned as she attempted to relate the story of Hamlet</em> to the Tiv of West Africa in their own language</em>.Museum of Natural History Publication for Educators</em>, Winter 2001As a visual language, body art involves shared symbols, myths and social values</em>. Whether as an expression of individuality</em> or group identity</em>, it says something about who we are and what we want to become.UNIT 3. The Organization of Society and CultureAudubon</em>, September/October 1993The traditional hunters'</em> insights into the world of nature</em> may be different, but they are as extensive and profound as those of modern science.10. The Inuit Paradox, Patricia Gadsby, Discover</em>, October 2004The traditional diet</em> of the Far North, with its high-protein, high-fat</em> content, shows that there are no essential foods—only essential nutrients</em>.11. Ties that Bind, Peter M. Whiteley, Natural History</em>, November 2004The Hopi</em> people offer gifts</em> in a much broader range of circumstances than people in Western cultures</em> do, tying individuals and groups to each other and to the realm of the spirits.The Humbled Anthropologist: Tales From the Pacific</em>, Wadsworth Publishing, 1990Among the lessons to be learned regarding reciprocity</em> is that one may not demand a gift or refuse it. Yet, even without a system of record-keeping or money being involved, there is a long-term balance of mutual benefit.Archaeology</em>, May/June 2003Rather than deny the prevalence of warfare</em> in our past, says the author, anthropology would be better served by asking "why do people go to war?” and "why do they stop fighting?”UNIT 4. Other Families, Other WaysDiscover</em>, April 2003The ways in which people view biological paternity</em> says a lot about the power relationships between men and women,</em> the kinds of families</em> they form, and how the human species evolved.</em>Natural History</em>, March, 1987While the custom of fraternal polyandry</em> relegated many Tibetan women to spinsterhood, this unusual marriage</em> form promoted personal security and economic well-being for its participants.16. Adding a Co-Wife, Leanna Wolfe, Loving More Magazine</em>, Fall 1998After seven years, the author's partner became involved with another woman. By taking her cues from polygynous households</em> in East Africa, she learned how to deal with the disruption by adding a "co-wife</em>.”Natural History</em>, October 1989In the shantytowns of Brazil, the seeming indifference of mothers who allow some of their children</em> to die is a survival strategy</em> geared to circumstances in which only a few may live.Natural History</em>, October 1997Cross-cultural research in child development</em> shows that parents readily accept their society's prevailing ideology</em> on how babies should be treated, usually because it makes sense in their environmental or social circumstances.Stumbling Toward Truth: Anthropologists at Work</em>, Wareland Press, 2000Arranging a marriage</em> in India is far too serious a business for the young and inexperienced. Instead the parents make decisions on the basis of the families' social position</em>, reputation and ability to get along.The New York Times</em>, February 11, 1996Paradoxically, Japanese families</em> seem to survive, not because husbands and wives love each other more than American couples do, but because they perhaps love each other less. As love marriages</em> increase, with the compatibility factor becoming more important in the decision to marry, the divorce rate</em> in Japan is rising.UNIT 5. Gender and Status A World Full of Women</em>, Third Edition, 2002Even though some jobs may be "women's work</em>” and others are defined as "men's work,</em>” such tasks are not the same in every group. Moreover, the relative power of men versus women</em> has to do with who has the ability to distribute, exchange, and control valuable goods and services</em> to people outside the domestic unit.Spirit and the Flesh</em>, Beacon Press, 1986Not all societies agree with the Western cultural view</em> that all humans are either women or men. In fact, many Native American cultures recognize an alternative role</em> called the "berdache,”</em> a morphological male who has a nonmasculine character. This is just one way for a society to recognize and assimilate some atypical individuals</em> without imposing a change on them or stigmatizing them as deviant.The Sciences<
/em>, January/February 1999An anthropologist's study of the ritual of seclusion</em> surrounding women's menstrual cycle</em> has some rather profound implications regarding human evolution, certain cultural practices, and women's health.</em>Los Angeles Times</em>, September 30, 1998In a rite of passage,</em> some Nigerian girls spend months gaining weight and learning domestic customs in a "fattening room.”</em> A woman's rotundity is seen as a sign of good health, prosperity, and feminine beauty.</em>25. FGM: Maasai Women Speakout, Ledama Olekina, Cultural Survival Quarterly</em>, December 15, 2004According to Ledama Olekina, international efforts to stop female circumcision</em> are sometimes putting women at even greater risk. In advocating open dialogue between community members and discussing possible alternatives, she offers an example in which Maasai women</em> themselves become an effective force for social change</em>.UNIT 6. Religion, Belief, and Ritual Magic, Witchcraft and Religion</em>, Mayfield Publishing Co., 2001Because of cost, availability and cultural bias, many people rely on ethnomedical or traditional treatment</em> of illness rather than biomedical or Western treatment</em>. Actually, says Lehmann, both systems are effective in their own ways and should be integrated in developing primary health care in the Third World</em>.American Scientist</em>, March-April 2004Rituals promote group cohesion</em> by requiring members to engage in behavior that is too costly to fake. Groups that do so are more likely to attain their collective goals</em> than are groups whose members are less committed.Medicine Quest</em>, Penguin Books, 2000The Western tendency to disregard shamanic healing practices</em> is supremely ironic when one considers the extraordinary therapeutic gifts they have already provided us and the invaluable potential</em> that is still out there—if we can get to it before it disappears.Harvard Magazine</em>, January/February 1986In seeking scientific documentation of the existence of zombies, anthropologist Wade Davis found himself looking beyond the stereotypes and mysteries of voodoo</em> and directly into a cohesive system of social control</em> in rural Haiti.American Anthropologist</em>, June 1956The ritual</em> beliefs and taboos</em> of the Nacirema provide us with a test case of the objectivity of ethnographic description and show us the extremes to which human behavior can go.Elysian Fields Quarterly</em>, All Star Issue, 1992Professional baseball players, as do Trobriand Islanders, often resort to magic</em> in situations of chance and uncertainty.</em> As irrational as it may seem, magic creates confidence, competence, and control in the practitioner.UNIT 7. Sociocultural Change: The Impact of the WestFood First: Beyond the Myth of Scarcity</em>, Random House, 1977When colonial</em> governments force the conversion of subsistence</em> farms to cash crop</em> plantations, peasants are driven onto marginal lands or into a large pool of cheap labor. In either case, the authors maintain, they are no longer able to feed themselves.33. No Place to Call Home, Takeyuki Tsuda, Natural History</em>, April 2004When Japanese Brazilians</em> return to the country of their ancestors, they discover that they are isolated as foreigners</em>. Instead of striving to blend in as native Japanese, many of them respond by acting in overtly Brazilian ways.Discover</em>, October 1992The most deadly weapon that colonial Europeans</em> carried to other continents was their germs. The most intriguing question to answer here is why the flow of disease</em> did not move in the opposite direction.Victims of Progress</em>, Mayfield Publishing, 1998As traditional cultures</em> are sacrificed to the process of modernization,</em> tribal peoples not only lose the security, autonomy, and quality of life they once had, but they also become powerless, second-class citizens</em> who are discriminated against and exploited by the dominant society.36. Malthus in Africa: Rwanda's Genocide, Jared Diamond, Collapse: How Societies Choose to Fail or Suceed</em>, Viking Adult, 2004What seemed on the surface to be a simple case of ethnic hatred</em> turned out, on closer inspection, to involve excessive population growth, environmental degradation</em>, a breakdown of traditional social cohesion</em>, and political expediency</em>.Contemporary Pacific Societies: Studies in Development and Change</em>, Prentice Hall, 1993The relatively benign use of psychoactive drugs</em>, such as betel and kava in the Pacific Islands, is deeply rooted in cultural traditions</em> and patterns of social interaction. Today, as a result of new drugs and disruptive social and economic changes</em> introduced from the outside, a haze hangs over Oceania.38. Pushing Beyond the Earth's Limits, Lester R. Brown, The Futurist</em>, May/June 2005The future</em> will see not just more mouths to feed</em>, but a growing demand for higher-quality, more resource-intensive food. The world's farmers</em> may not be up to the many challenges of meeting these demands</em>.Harper's Magazine</em>, June 2003The world today is suffering from the same problems as the ancient Maya</em>, although on a much larger scale: increased pollution, environmental degradation</em> and potential economic collapse</em>. The difference so far, says Jared Diamond, is "that we know their fate, and they did not. Perhaps we can learn.”
