2.5.1 Anthropology in Europe

The discipline of cultural anthropology developed somewhat differently in Europe and North America, in particular in the United States, during the nineteenth and early twentieth centuries with each region contributing new dimensions to the concept of culture. Many European anthropologists were particularly interested in questions about how societies were structured and how they remained stable over time. This highlighted the emerging recognition that culture and society are not the same. Culture had been defined by Tylor as knowledge, beliefs, and customs, but a society is more than just shared ideas or habits. In every society, people are linked to one another through social institutions such as families, political organizations, and businesses. Anthropologists across Europe often focused their research on understanding the form and function of these social institutions.

European anthropologists developed theories of functionalism to explain how social institutions contribute to the organization of society and the maintenance of social order. Bronislaw Malinowski believed that cultural traditions were developed as a response to specific human needs such as food, comfort, safety, knowledge, reproduction, and economic livelihood. One function of educational institutions like schools, for instance, is to provide knowledge that prepares people to obtain jobs and make contributions to society. Although he preferred the term structural-functionalism, the British anthropologist A.R. Radcliffe-Brown was also interested in the way that social structures functioned to maintain social stability in a society over time.^[1] He suggested that in many societies it was the family that served as the most important social structure because family relationships determined much about an individual’s social, political, and economic relationships and these patterns were repeated from one generation to the next. In a family unit in which the father is the breadwinner and the mother stays home to raise the children, the social and economic roles of both the husband and the wife will be largely defined by their specific responsibilities within the family. If their children grow up to follow the same arrangement, these social roles will be continued in the next generation.

In the twentieth century, functionalist approaches also became popular in North American anthropology, but they eventually fell out of favor. One of the biggest critiques of functionalism is that it views cultures as stable and orderly and ignores or cannot explain social change. Functionalism also struggles to explain why a society develops one particular kind of social institution instead of another. Functionalist perspectives did contribute to the development of more sophisticated concepts of culture by establishing the importance of social institutions in holding societies together. While defining the division between what is cultural and what is social continues to be complex, functionalist theory helped to develop the concept of culture by demonstrating that culture is not just a set of ideas or beliefs, but consists of specific practices and social institutions that give structure to daily life and allow human communities to function.

2.5.2 Anthropology in the United States: Boas, Benedict, Hurston, Mead and Kroeber

During the development of anthropology in North America (Canada, the United States, and Mexico), the significant contribution made by the American school of anthropology in the nineteenth and twentieth centuries was the concept of cultural relativism, which is the idea that cultures cannot be objectively understood since all humans see the world through the lens of their own culture. Cultural relativism is different from ethnocentrism because it emphasizes understanding culture from an insider’s view. The focus on culture, along with the idea of cultural relativism, distinguished cultural anthropology in the United States from social anthropology in Europe. This is the goal of anthropologists when doing their fieldwork: to not be ethnocentric and instead strive to understand the cultural rules, values, and actions from within their own cultural frame.

The participant-observation method of fieldwork was a revolutionary change to the practice of anthropology, but at the same time it presented problems that needed to be overcome. The challenge was to move away from ethnocentrism, race stereotypes, and colonial attitudes, and to move forward by encouraging anthropologists to maintain high ethical standards and open minds when creating research questions and going out into the field.

Franz Boas, a German immigrant and an American anthropologist, is acknowledged for redirecting American anthropologists away from cultural evolutionism and toward cultural relativism. Boas first got his doctorate in physical science at the University of Kiel in Germany. Because he was a trained scientist, he was familiar with using empirical methods as a way to study a subject. Empirical methods are based on evidence that can be tested using observation and experiment.

In 1883, Franz Boas went on a geographical expedition to Baffin Island in the Canadian Arctic. The Central Eskimo (1888) details his time spent on Baffin Island studying the culture and language of the central Eskimo (Inuit) people. He studied every aspect of their culture such as tools, clothing, and shelters. This study was Boas’ first major contribution to the American school of anthropology and convinced him that cultures could only be understood through extensive field research. As he observed on Baffin Island, cultural ideas and practices are shaped through interactions with the natural environment. The cultural traditions of the Inuit were suited for the environment in which they lived. This work led him to promote cultural relativism: the principle that a culture must be understood on its own terms rather than compared to an outsider’s standard. This was an important turning point in correcting the challenge of ethnocentrism in ethno-graphic fieldwork.^[2]

Boas is often considered the originator of American anthropology because he trained the first generation of American anthropologists including Zora Neale Hurston, Ruth Benedict, Margaret Mead, and Alfred Kroeber. Using a commitment to cultural relativism as a starting point, these students continued to refine the concept of culture.

Zora Neale Hurston, a Black woman anthropologist and student of Boas’, is known for her notable contribution to our understanding of African American and Caribbean folklore. Most notably known for her book Their Eyes Were Watching God, she traveled extensively across the Caribbean and the American South immersing herself in their cultural practices and folklore to conduct her anthropological research and produce over 50 bodies of literature. For many decades, her research and writing was ignored for cultural and political reasons – the devaluing of a Black woman, writer, scholar, and anthropologist. It was not until the late 20th century that her work began to be acknowledged for its cultural significance. Anthropology is not the first discipline to erase the significance of people of color from its history. In fact, all disciplines have this as part of their story. All you have to do is look.

Ruth Benedict, one of Boas’ first female students, used cultural relativism as a starting point for investigating the cultures of the American northwest and southwest. Her best-selling book Patterns of Culture (1934) emphasized that culture gives people coherent patterns for thinking and behaving. She argued that culture affects individuals psychologically, shaping individual personality traits and leading the members of a culture to exhibit similar traits such as tendency toward aggression or calmness.

Benedict was a professor at Columbia University and in turn greatly influenced her student Margaret Mead, who went on to become one of the most well-known female American cultural anthropologists. Mead was a pioneer in conducting ethnographic research at a time when the discipline was predominately male. Her 1925 research on adolescent girls on the island of Ta‘ū in the Samoan Islands, published as Coming of Age in Samoa (1928), revealed that teenagers in Samoa did not experience the same stress and emotional difficulties as those in the United States. The book was an important contribution to the nature versus nurture debate, providing an argument that learned cultural roles were more important than biology. The book also reinforced the idea that individual emotions and personality traits are products of culture.

Alfred Louis Kroeber, another student of Boas, also shared the commitment to field research and cultural relativism, but Kroeber was particularly interested in how cultures change over time and influence one another. Through publications like The Nature of Culture (1952), Kroeber examined the historical processes that led cultures to emerge as distinct configurations as well as the way cultures could become more similar through the spread or diffusion of cultural traits. Kroeber was also interested in language and the role it plays in transmitting culture. He devoted much of his career to studying Native American languages in an attempt to document these languages before they disappeared. We will discuss more about language extinction and linguistic diversity in Chapter 4 on Languages.

Anthropologists in the United States have used cultural relativism to add depth to the concept of culture in several ways. Tylor had defined culture as including knowledge, belief, art, law, morals, customs, capabilities and habits. Boas and his students added to this definition by emphasizing the importance of enculturation, the process of learning culture, in the lives of individuals. Benedict, Mead, and others established that through enculturation culture shapes individual identity, self-awareness, and emotions in fundamental ways. They also emphasized the need for holism, approaches to research that considered the entire context of a society including its history.

Kroeber and others also established the importance of language as an element of culture and documented the ways in which language was used to communicate complex ideas. By the late twentieth century, new approaches to symbolic anthropology put language at the center of analysis. Later on, Clifford Geertz, the founding member of postmodernist anthropology, noted in his book The Interpretation of Cultures (1973) that culture should not be seen as something that was “locked inside people’s heads.” Instead, culture was publicly communicated through speech and other behaviors. Culture, he concluded, is “an historically transmitted pattern of meanings embodied in symbols, a system of inherited conceptions expressed in symbolic forms by means of which men communicate, perpetuate, and develop their knowledge about and their attitudes toward life.”^[3] This definition, which continues to be influential today, reflects the influence of many earlier efforts to refine the concept of culture in American anthropology.

2.5.3 Ethical Issues in Truth Telling

As anthropologists developed more sophisticated concepts of culture, they also gained a greater understanding of the ethical challenges associated with anthropological research. Because participant- observation fieldwork brings anthropologists into close relationships with the people they study, many complicated issues can arise. Cultural relativism is a perspective that encourages anthropologists to show respect to members of other cultures, but it was not until after World War II that the profession of anthropology recognized a need to develop formal standards of professional conduct.

The Nuremberg trials, which began in 1945 in Nuremberg, Germany and were conducted under the direction of France, the Soviet Union, the United Kingdom, and the United States, prosecuted members of the Nazi regime for war crimes. In addition to military and political figures, physicians and scientists were also prosecuted for unethical human experimentation and mass murder. The trials demonstrated that physicians and other scientists could be dangerous if they used their skills for abusive or exploitative goals. The Nuremberg Code that emerged from the trials is considered a landmark document in medical and research ethics. It established principles for the ethical treatment of the human subjects involved in any medical or scientific research.

Many universities adopted principles from the Nuremberg Code to write ethical guidelines for the treatment of human subjects. Anthropologists and students who work in universities where these guidelines exist are obliged to follow these rules. The American Anthropological Association (AAA), along with many anthropology organizations in other countries, developed codes of ethics describing specific expectations for anthropologists engaged in research in a variety of settings.

The career of Bronislaw Malinowski provides an example of how investigations of culture can lead anthropologists into difficult ethical areas. As discussed above, Malinowski is widely regarded as a leading figure in the history of anthropology. He initiated the practice of participant-observation fieldwork and published several highly regarded books including The Argonauts of the Western Pacific. Following his death, the private diary he kept while conducting fieldwork was discovered and published as A Diary in the Strictest Sense of the Term (1967). The diary described Malinowski’s feelings of loneliness and isolation, but also included a great deal of information about his sexual fantasies as well his somewhat insensitive and contemptuous opinions about the Trobriand Islanders. The diary provided valuable insight into the mind of an important ethnographer, but also raised questions about the extent to which his personal feelings, including bias and racism, were reflected in his official conclusions.

Most anthropologists keep diaries or daily notes as a means of keeping track of the research project, but these records are almost never made public. Because Malinowski’s diary was published after his death, he could not explain why he wrote what he did or assess the extent to which he was able to separate the personal from the professional. Which of these books best reflects the truth about Malinowski’s interaction with the Trobriand Islanders? This rare insight into the private life of a field researcher demonstrates that even when anthropologists are acting within the boundaries of professional ethics, they still struggle to set aside their own ethnocentric attitudes and prejudices.

2.5.4 Napoleon Chagnon & The Yanomami

A more serious and complicated incident concerned research conducted among the Yanomami, an indigenous group living in the Amazon rainforest in Brazil and Venezuela. Starting in the 1960s, the anthropologist Napoleon Chagnon and James Neel, a geneticist, carried out research among the Yanomami. Neel was interested in studying the effects of radiation released by nuclear explosions on people living in remote areas. Chagnon was investigating theories about the role of violence in Yanomami society. In 2000, an American journalist, Patrick Tierney, published a book about Chagnon and Neel’s research: Darkness in El Dorado: How Scientists and Journalists Devastated the Amazon. The book contained numerous stunning allegations, including a claim that the pair had deliberately infected the Yanomami with measles, starting an epidemic that killed thousands of people. The book also claimed that Neel had conducted medical experiments without the consent of the Yanomami and that Chagnon had deliberately created conflicts between Yanomami groups so he could study the resulting violence.

These allegations were brought to the attention of the American Anthropological Association, and a number of inquiries were eventually conducted. James Neel was deceased, but Napoleon Chagnon steadfastly denied the allegations. In 2002, the AAA issued their report; Chagnon was judged to have misrepresented the violent nature of Yanomami culture in ways that caused them harm and to have failed to obtain proper consent for his research. However, Chagnon continued to reject these conclusions and complained that the process used to evaluate the evidence was unfair. In 2005, the AAA rescinded its own conclusion, citing problems with the investigation process. The results of several years of inquiry into the situation satisfied few people. Chagnon was not definitively pronounced guilty, nor was he exonerated. Years later, the debate over this episode continues.^[4][5] The controversy demonstrates the extent to which truth can be elusive in anthropological inquiry. Although anthropologists should not be storytellers in the sense that they deliberately create fictions, differences in perspective and theoretical orientation create unavoidable differences in the way anthropologists interpret the same situation. Anthropologists must try to use their toolkit of theory and methods to ensure that the stories they tell are truthful and represent the voice of the people being studied using an ethical approach.