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example of cultural anthropology research paper

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example of cultural anthropology research paper

Anthropology Research Paper

example of cultural anthropology research paper

This sample applied anthropology research paper features: 6200 words (approx. 20 pages), an outline, and a bibliography with 33 sources. Browse other research paper examples for more inspiration. If you need a thorough research paper written according to all the academic standards, you can always turn to our experienced writers for help. This is how your paper can get an A! Feel free to contact our writing service for professional assistance. We offer high-quality assignments for reasonable rates.

Applied Anthropology Research Paper

Anthropology Research Paper

The paper commences with a brief definition of applied anthropology in both its broader and more restrictive senses. What follows then is an examination of the origins of applied anthropology within the matrix of anthropology, generally, in the 19th century. The early history of the discipline through the post–World War II, or mid-20th century, era is explored in the next section. The mid-20th-century era was dominated by three subjects: the Fox Project, the Peru Vicos Project, and Project Camelot, which is treated separately. The section on the later 20th century leads into applied anthropology today, which is followed by a section on areas for future research.

More Anthropology Research Papers:

What Is Applied Anthropology?

Origins of applied anthropology, early history, the fox project, project camelot, late 20th century, programs in applied anthropology, anthropologists and the military, forensic anthropology, ethnic cleansing, and political dissidents, future directions.

Applied anthropology, in its broader sense, is distinguished primarily from academic anthropology as anthropological methods and data put to use outside of the classroom. This is not to say that all anthropological methods and data put to use outside of the classroom is applied anthropology; field research also is anthropological methods and data put to use outside of the classroom, but it can be used for academic purposes, as well as for practical application. Applied anthropology is used to solve practical problems outside of the academic world, and it has appeared under such names as action anthropology, development anthropology, practicing anthropology, and advocacy anthropology among others.

In its narrower sense, applied anthropology is distinguished from practicing anthropology. Practicing anthropology is the application of anthropology strictly outside of academia by nonacademics; applied anthropology can be practiced outside of academia or within academia by academics. To some, the differences are considered to be minimal, but to others they are of great importance.

Early in the 19th century, anthropology was a religious philosophy that examined how to view the place of humans in the cosmos. This began to change by the mid-19th century, and people who were to become the founders of what is called anthropology today began to look at the more earthly nature of humanity. One of these individuals was Lewis Henry Morgan. Morgan, who was an attorney, began to work with the Iroquois in the 1840s on legal issues involving railroad right of ways. This may have been one of the first, if not the first, application of the nascent but as yet still inchoate discipline.

Across the Atlantic, Sir Edward Burnett Tylor, the “father of anthropology” who defined “culture,” considered anthropology to be a “policy science” that should be implemented to ameliorate the problems of humanity. James Hunt, who founded the Anthropological Society of London, began to use the term practical anthropology by the 1860s, and in 1869, the Royal Anthropological Institute of Great Britain and Ireland (this was later to be titled the Royal Anthropological Institute) was formed.

In North America, the federal government formed the Bureau of American Ethnology (BAE) under John Wesley Powell in order to perform research that was intended to guide government policy toward Native Americans, and in 1879, Powell dispatched Frank Hamilton Cushing to the Zuñi pueblo to perform some of the first anthropological field research. By 1895, the BAE had hired anthropologist James Mooney to research a revitalization movement, the ghost dance. It also was in the 1890s that Franz Boas, the “father of American anthropology,” worked outside of academia with the Chicago Field Museum.

Boas developed a lifelong hatred of racism arising from anti-Semitic experiences he had had in school in Germany. This led him to attempt to dispel the prevailing racist notions of the day in anthropology. From 1910 to 1913, Boas applied anthropometry to disprove a basic racist assumption: Cranial shape was a factor of race. To accomplish this, he measured the heads of Jewish immigrants in New York City ghettos. Presumably, they were members of the dolichocephalic (longheaded) Mediterranean race, and indeed, the immigrants tended to fit that pattern. However, their children, born in America, were members of the brachicephalic (roundheaded) Alpine race. Apparently, they had changed race within one generation of having moved to America. Boas explained this anomaly as being the product of different diets between the parents and their children during their growth years and not the result of race at all.

Boas’s first PhD student, Alfred Louis Kroeber, and Kroeber’s students spent the first two decades of the 20th century conducting “salvage ethnology” to preserve cultures that were, or already had, become extinct. The most famous of these cases, both within and outside of anthropology, is the story of Ishi, the last member of the California Yahi tribe, whom Kroeber brought to Berkeley to serve as the key respondent from a vanished people. In 1919, Kroeber applied anthropological techniques to discover the rapprochement between fashion and economic cycles in his hem-length study. He demonstrated that one could determine (and perhaps predict) economic cycles by the rise or fall of women’s dress and skirt lengths. The 1920s also found Margaret Mead (1928/1973) making recommendations on sex education to the American educational establishment in the last two chapters of her doctoral dissertation, published as Coming of Age in Samoa.

In Europe, it was common during this time for anthropologists to seek employment in colonial governments: Anthropologists from the Netherlands were employed by their government to provide ethnographic data on its Indonesian colony; Northcote Thomas used anthropology to aid in administrating the British colony in Nigeria; and Alfred Reginald Radcliffe-Brown served as director of education on Tonga. Somewhat later, in the 1930s, Edward Evan Evans-Pritchard (1969), in the employment of the government of the Anglo-Egyptian Sudan, spent several research periods among the Nuer to determine why they did not consider it necessary to uphold their treaty with the British government, among other projects. Also in the 1930s, Radcliffe-Brown first used the term applied anthropology in the article “Anthropology as Public Service and Malinowski’s Contribution to It” (although the term already had appeared in 1906 in a degree program at Oxford). Bronislaw Malinowski himself, had coined the term practicing anthropology for nonacademic anthropology.

In 1932, President Franklin Delano Roosevelt appointed the anthropologist John Collier to Commissioner of the Bureau of Indian Affairs (BIA). Collier then employed fellow anthropologists Julian Steward, Clyde Kluckhohn, and others in the applied anthropology office to investigate Native American cultures and to counsel the BIA in regard to the Indian Reorganization Act. The anthropologists served as intermediaries between the BIA and Native Americans during the drawing of tribal constitutions and charters. Also in the 1930s, Edward Sapir’s student, Benjamin Lee Whorf, applied anthropological linguists to the analysis of fire insurance investigations, and anthropologist W. Lloyd Warner was hired by the Western Electric Company to study worker productivity in its bank-wiring facility. Warner employed qualitative ethnographic techniques, such as participant observation and informal interviewing, that previously had been used in nonindustrial, non-Western societies in one of the first applications of “industrial anthropology.”

The 1940s brought about the efflorescence of the field with the founding of the Society for Applied Anthropology (SfAA) by Margaret Mead, Conrad Arensberg, and Eliot Chapple. They published the journal Applied Anthropology to counter what they saw as academic bias against practical, nontheoretical work. In 1949, the name of the journal was changed to Human Organization, and the SfAA code of ethics was created. Despite this, Melville Herskovits taught in the late 1940s that applied anthropology was racist and should not be practiced, according to one of his former students.

Today, a variety of organizations specialize in applied anthropology. The Consortium of Practicing and Applied Anthropology Programs (COPAA), chaired by Linda A. Bennett of the University of Memphis, lists and gives a brief description of some of these organizations on its Web site, including the COPAA, the SfAA, and the National Association for the Practice of Anthropology within the American Anthropological Association.

The COPAA also lists regional organizations, which include the Washington Association of Professional Anthropologists; the High Plains Society for Applied Anthropology; the Chicago Association for Practicing Anthropologists; the Sun Coast Organization of Practicing Anthropologists; the California Alliance of Local Practitioner Organizations that embraces the Southern California Applied Anthropology Network, the Bay Area Association of Practicing Anthropologists, and the Central Valley Applied Anthropology Network; and the Mid-South Association of Professional Anthropologists. It was during World War II that Margaret Mead headed a group of anthropologists who served in the Office of Strategic Services. In addition to Mead, Ruth Benedict, Ralph Linton, Julian Steward, and Clyde Kluckhohn, among others (including such interdisciplinary notables as Erik Erikson), worked on the Committee on Food Habits, the Culture at a Distance national character project, the War Relocation Authority, and others, in order to aid in the U.S. war effort. A description of their work and methods was published (Mead & Rhoda, 1949) after the war as The Study of Culture at a Distance. Following the war, anthropologists also worked for the U.S. Pacific protectorates’ administrations.

Mid-20th Century

In the late 1940s, Sol Tax of the University of Chicago wanted to develop a program that would give field experience to anthropology students. To do this, he began the Fox Project in 1948 to look into social organization and leadership in the Fox/Tama settlement, which was facing acculturative pressures from the neighboring Euro-American community. Although they tried to become involved in the amelioration of the acculturative process, they had no authority to do so. Thus, they developed a theoretical agenda that became known as “action anthropology.” In 1953, the group consulted with the Fox project and developed a framework for action that was funded by a private foundation. University of Iowa students joined the University of Chicago group, and together they created the Fox Indian Educational Program and began the Tama Indian Crafts industry.

About the time that the Fox project was nearing its completion in 1952, Edward Spicer’s book, Human Problems in Technological Change, was published. That same year Allen Holmberg began Cornell University’s 14-year experiment: the “Peru Vicos Project.” Cornell University had rented Vicos, a feudal estate in Peru, as a living laboratory to study social engineering on the Quechua-speaking peasantry, to test theories of modernization, and to develop models for community advocacy and culture brokering.

Project Camelot had the potential to be a low point in the application of anthropology in the late 20th century. In December 1964, the Office of the Director of the Special Operations Research Office of the American University in Washington, D.C., announced a new program to be funded by the army and the Department of Defense. The program extensively would employ anthropological fieldworkers in government research for 3 to 4 years. In theory, it was a project that was intended to develop a systems model that would enable the prediction of social changes that in turn could develop into political movements in third world nations that might threaten the United States—specifically in Latin American countries (where a field office was planned) but with plans to expand globally. Its objectives were to formulate means to predict civil wars and revolutions; to identify means to prevent civil wars, insurgency, and counterinsurgency movements in particular societies; and to develop a system of field methods to collect the information to accomplish the two previous objectives. The budget was expected to be in the $1.5 million range annually.

Some anthropologists feared that applying anthropology to aid Latin American government’s repression of political movements was unethical and would hinder development of societies in those countries. A more horrific potential outcome to the field ethnographers was the possible executions of their field respondents. In response to the outcry from the social science community, Project Camelot was cancelled in July 1965.

Nonetheless, not all social scientists found Project Camelot to be totally objectionable. Beyond the satisfaction of the obvious and never-ending quest for research funding, which it would have provided, albeit from sources that are suspect to many in the academic community, there is the less obvious appeal of ethnography finally having some input into government international policy, something that had been called for over decades. Likewise, many anthropologists in that era had gotten their starts in the military by having had their first international experiences during the second World War and their educations financed by the government issue, or GI, Bill. Rather, it was the possible outcomes of their research that convinced the community to object to Project Camelot.

Also in the 1960s, medical anthropologists working with the Foré tribe of New Guinea traced the origins of a deadly neurological disease, kuru, to cannibalism by using traditional qualitative techniques, such as collecting life histories; Margaret Mead testified before Congress on birth control and marijuana, and she coined the term generation gap to describe a global phenomenon that had never occurred previously in human history; Jules Henry’s Culture Against Man described the Orwellian nature of popular advertising in American society; Jomo Kenyatta applied his PhD in anthropology from the London School of Economics under Malinowski to running the government of Kenya, with its diverse ethnic makeup, as its first president under the slogan Harambe, or “let us pull together” in Kiswahili. Oscar Lewis conducted his “family life histories” in Mexico City ( The Children of Sanchez ) and New York ( La Vida ) and described the poor as living in a selfperpetuating “culture of poverty.” Although this was criticized widely as an attempt to blame the poor for their condition, it also could be said that Lewis was acknowledging the wisdom of people who lived on the edge and their ability to survive and fully exploit their economic niches.

James P. Spradley conducted a Herculean application of ethnoscience to “tramp” culture in Seattle in the 1960s to determine the emic structure of the society in order to make recommendations for improved treatments to social workers, police, psychiatrists, and alcohol treatment centers. It was published as You Owe Yourself a Drunk: An Ethnography of Urban Nomads in 1970. In 1969, George Foster wrote the first textbook on development and change agency, Applied Anthropology, in which he cited changes in human behavior as a primary goal in order to solve social, economic, and technological problems. He followed this up in 1973 with Traditional Societies and Technological Change.

In 1974, the University of South Florida began the first master of arts degree program to focus specifically on training students for careers in applied anthropology. The options available to those students form a wide range of topics that define applied anthropology. Among them are archaeology, Cultural Resource Management, economic development, educational anthropology, immigration, medical anthropology, race, gender, ethnicity, and urban policy and community development. Among the reasons for such theoretical breadth is the realization that many master of arts students do not choose to pursue a doctor of philosophy degree, and this curriculum, then, qualifies them to work in specialized professions outside of academia. The reader will note that work outside of academia is known as practicing anthropology, and in 1978 the University of South Florida first published the journal Practicing Anthropology. Graduate programs in applied anthropology are becoming more widespread in the United States since that time; for example, the master’s program in applied anthropology at California State University, Long Beach, has three program options: communities/ organizations, health, and education. Northern Kentucky University’s anthropology program is long known for its award-winning Web site with information on where undergraduate anthropology majors, who cannot or do not choose to attend graduate programs, can find jobs outside of academia; currently, it is in the process of developing a master’s program in applied anthropology.

COPAA lists member programs on its Web site for those interested in pursuing a career in applied anthropology. The Web site notes that there are other programs that are not currently COPAA members. Among the universities in consortium are the University of Alaska, Anchorage; American University; University of Arizona; California State University, East Bay; California State University, Long Beach; University of Florida, Gainesville; The George Washington University; University of Georgia; Georgia State University; Indiana University-Purdue University at Indianapolis; University of Kentucky; University of Maryland; University of Memphis; Mississippi State University; Montclair State University; University of North Carolina at Greensboro; University of North Texas; Northern Arizona University; Oregon State University; Santa Clara University; San Jose State University; the University of South Florida; the University of Texas at San Antonio; and Wayne State University.

The first doctoral program in applied anthropology was begun at the University of South Florida (USF) in 1984. Although the master of arts curriculum had been intended for nonacademic professions, the PhD curriculum trained students for university careers, as well as for practicing anthropology. USF’s Center for Applied Anthropology combines these two objectives in ventures such as the Human Services Information System database and the Alliance for Applied Research in Education and Anthropology.

In the 1960s and 1970s, Napoleon Chagnon and James Neel conducted genetics research for the American Atomic Energy Commission in an ethnographic setting. Chagnon was the ethnographer, and Neel was the geneticist. Their work was designed to determine the effects of the forces of evolution (such as the founder effect) on small populations in order to determine how genes might affect survival following a nuclear destruction of modern civilization. Their research took them to the Orinoco River basin in southeastern Venezuela where they established contact and conducted research among the Yanomamo, an isolated, horticultural, tribal society. Out of this research came Chagnon’s ethnography, The Yanomamo: The Fierce People. From its very early days, the project was heavily documented on film, and their classic documentary, The Yanomamo: A Multidisciplinary Study, became a standard in both cultural and physical anthropology classrooms. In the film, Chagnon and Neal become aware of a measles epidemic sweeping up the Orinoco Basin toward the Yanomamo. They acquire a vaccine that contains a weakened strain of the live virus and conduct mass inoculations of the Yanomamo against measles.

Although their work was met with criticism from the outset, none was quite as virulent as the later criticism contained in Patrick Tierney’s 2000 book, Darkness in El Dorado, and its aftermath. Tierney claimed that Chagnon and Neel had been conducting Josef Mengele-like genetics experiments on the Yanomamo by injecting them with the live measles virus to see who would live and who would die—not, as shown in the documentary, to protect them from an epidemic. The author of this chapter recalls sweeping condemnations of Chagnon and Neel from the anthropological community on several Internet electronic mailing lists originating throughout the United States at that time based on Darkness in El Dorado— although the book had not yet been released. By that time, Neel was dead, and although Chagnon was retired, he filed a lawsuit against Tierney in which he and Neel eventually were vindicated. Currently, calls are being made in anthropology to disband the “El Dorado Task Force” set up to investigate this case.

In the 1980s, Philippe Bourgois conducted field research among Hispanic crack (“rock” cocaine, which is smoked) dealers in the Harlem area of New York. This was not an update of Elliott Liebow’s Tally’s Corner nor of Oscar Lewis’s La Vida. Rather, it is what Bourgois refers to as a “culture of terror” that exploits an underground economy. Bourgois argues that this renders the crack dealers unexploitable by the larger, legal society as they pursue their interpretations of the “American dream.”

Across the Atlantic, anthropologists and other social scientists began to influence government policies in the Republic of Ireland in the late 1980s, according to Thomas Wilson and Hastings Donnan, via what are called the economic and social partnerships with government. This should not be confused with hegemony as may have been the case with the 1960s American “military-industrial complex.” Rather, in a country in which anthropology traditionally had been practiced by foreign scholars investigating semi-isolated rural communities, it was a remarkable innovation for anthropologists and other academics to have creative input, with their governmental partner, in the policies that led to the Celtic Tiger economy in what had been one of the poorest countries in Europe and the social structural transformations that allowed the “boom” to filter down to the public at large. Anthropologists also have been called on more recently in Ireland to assist the government with ethnic minority issues, especially those of the indigenous minority, the travelling community.

Since the beginning of the 1990s, nonacademic jobs for anthropologists have increased, and more anthropologists have found themselves involved in the business world, especially in marketing, although the irony of this may not be lost on those who were students when Jules Henry’s anti-Madison Avenue research, published as Culture Against Man, was a popular textbook in the 1960s and 1970s. Much of the new material centers around cultural miscues that corporations and individuals make in advertising— physical gestures, slang, and so on—when acting crossculturally (e.g., Chevrolet’s attempt to market the Nova automobile in Latin America where the homonym of the name means “does not go” or Gerber’s attempt to market baby food with an infant’s picture on the label in parts of Africa where labels routinely showed the containers’ contents for consumers who could not read). Other businessoriented approaches fall more along the lines of the Western Electric bank-wiring study (noted above) conducted by W. Lloyd Warner in the 1930s.

Nonetheless, some members of the anthropological community still consider business anthropology to be “colluding with the enemy,” according to Jason S. Parker of Youngstown State University in a recent article in the Society for Applied Anthropology Newsletter. Parker points out that these same critics, who stigmatize those applied anthropologists that work in business, are not offering any jobs to their recently minted bachelor’s degree graduates, who must then look elsewhere. Parker argues that the anthropological perspective can benefit the employees, as well as the corporations, through the inclusion of their input in the manufacturing processes.

Ann T. Jordan has written a persuasive argument for the use of anthropology in the business world in her book Business Anthropology. Jordan cites a number of cases in which anthropologists have ameliorated conditions that had the potential to lead to labor disharmony through managerial insensitivity to working conditions. Likewise, she explains that cross-cultural conflicts and misunderstandings on the job could easily be avoided with anthropological input.

Applied Anthropology Today

Louise Lamphere suggested a convergence of applied, practicing, and public anthropology in 2004. Lamphere argues that anthropologists in the 21st century should collaborate with each other, as well as with the groups that they are investigating, on archaeological research, health, urban, and environmental topics to unify their work on critical social, educational, and political issues. The traditional research populations increasingly want greater degrees of jurisdiction over what is written about them, and applied anthropologists, especially those influenced by the feminist critique, have advocated more collaboration with their respondents on ethnographic publications and museum exhibits in order to express more emic perspectives. This joint participation in the research and presentation process (whether by publication or museum display) fosters skills and generates capacities for indigenous change within communities.

Charles Menzies erects a paradigm to foster these joint ventures based on his work with the Gitkxaala Nation in British Columbia, which consists of four stages. First, the anthropologist opens a dialogue with the community that may suggest modifications to the research protocol. Then, research continues to grow and change in consultation with the respondents—who now are becoming “coethnographers.” Next, the research is conducted jointly between academics and members of the society. Finally, the data and results are analyzed by the joint team and the reports are coauthored. Lamphire advocates training students to conduct collaborative research of this nature as anthropologists increasingly find themselves employed by nonacademic public and private organizations.

21st-century anthropologists increasingly find themselves involved in policy-making jobs in areas as diverse as libraries and the army. The University of Rochester library hired anthropologist Nancy Fried Foster, under a grant from the Institute of Museum and Library Services, to study undergraduates’ term paper research, to steer library renovations, and to make suggestions on the redesign of its Web site. Foster used traditional anthropological research methods to discover that not only are many students extremely uncomfortable with the increasing technological changes that universities are forcing on them but also that they use the libraries to escape from them.

A recent Society for Applied Anthropology Newsletter reports that anthropologists increasingly may become involved in work with the military via a program called the Human Terrain System under the Department of Defense (DoD). According to Susan L. Andreatta, president of the SfAA, the DoD wants to employ graduate-level anthropologists in Iraq and Afghanistan. Opinions on this are divided, but one may note that the Society was founded by anthropologists who worked for the war effort in the 1940s.

The anthropologist and senior consultant to the Human Terrain Systems project is Montgomery McFate. William Roberts of St. Mary’s College, Maryland, describes her argument as one in which a military that has greater understanding of indigenous civilians in war zones will reduce loss of life and cultural destruction.

Also, archaeologists may be involved with the military on sensitive issues. As of this writing, archaeologist Laurie Rush serves as a cultural resources manager at the United States Army’s Fort Drum, where she works with the Integrated Training Area Management unit of the DoD’s Legacy Program to develop a consciousness for archaeological treasures. This project arose out of a British Museum report that detailed the construction of a helicopter pad by U.S. Marines on the ruins of the ancient city of Babylon, the destruction of a 2.5-millenniaold brick road, and the filling of sandbags with artifacts. Part of Rush’s program involves building models of archaeological sites, mosques, and cemeteries for soldiers to train to avoid.

Television programs such as Crime Scene Investigation (CSI), CSI: Miami, CSI: New York, and Naval Criminal Investigative Service (NCIS) have sparked an international interest in forensics. This, in turn, has led to a student population interested in forensic anthropology. Cable television’s Discovery Health channel has created a true-life version of the CSI phenomenon with its Forensic Files program, which features cases solved by forensic anthropologists, such as Elizabeth Murray of the College of Mount St. Joseph in Cincinnati who works regularly with law enforcement agencies across the country.

The ABC News and Christian Science Monitor Web sites occasionally report on the applications of forensic science. They describe forensic anthropologists and archaeologists who have been involved in the identification of the remains of the nearly 3,000 victims of the September 11, 2001, attack; Jon Stereberg, a forensic archaeologist, has tried to trace the evidence of 1992 gas attacks in the clothing of victims in the Balkans; and Clyde Collins Snow, a retired forensic archaeologist, has investigated grave sites in Guatemala, Bosnia, and Iraq. Currently, forensic specialists, such as Ariana Fernandez, are examining the bodies of Kurdish people who were found in mass graves and who are believed to have been massacred in a genocide attack during the Saddam Hussein regime in Iraq.

The travel and tourism industry is in dire need of the services of anthropologists, and this is becoming an attractive employment option to anthropology graduates, according to Susan Banks, an anthropologist involved in the travel industry. Too often, tourists will go to exotic locales where they believe that they are seeing the actual types of lives lived in those places, unaware that they are being fed a fabricated culture designed, not to expose them to life in other places, but to screen them from the true ways of life found in those locations. Commonly, tourists are discouraged from visiting local towns and actually learning something about the countries that they have visited. Anthropology can offer a remedy to this problem and provide some much-needed income to the local economies. Exploitation and insensitivity to indigenous people by culturally uninformed tourists does little to change the image of the “ugly American.” Likewise, the international sex trade both exploits and victimizes indigenous peoples and furthers the spread of dangerous diseases, such as HIV/AIDS.

Environmental degradation of local ecologies is another problem of culturally ignorant tourism. For this reason, Susan Charnley, in an article in Human Organization in 2005, suggests a change from nature tourism to ecotourism. She cites the case of Ngorongoro Conservation Area (NCA) in Tanzania. Nature tourism involves traveling to pristine locations where tourists can experience and enjoy nature; ecotourism involves traveling to natural areas that conserve the local ecology while respecting the rights of the local cultures and encouraging sustainable development. Charnley makes the case for the increasingly difficult position of the Massai people since the creation of the NCA and the negative effect it has had on their economy. Charnley argues for culturally appropriate involvement of local people in tourist destinations in ways that will provide actual benefits to their communities. These benefits would include social and political justice and involvement in decision-making processes that directly influence their lives.

A selection of articles from Human Organization from the first decade of the 21st century includes such topics as the administration of federally managed fisheries, including a discussion of the role of James A. Acheson who was the first applied anthropologist hired by the National Marine Fisheries Service in 1974 to conduct policy research and implementation through conservation and stewardship of marine ecosystems.

Another article described the importance of beer parties among Xhosa labor cooperatives on homesteads in South Africa. An article that has to do with changes in gender relations and commercial activities, as the global market expands to countries such as Mali, explores how the outside world can force local peoples to change the structure of their society by giving advantages to one gender over the other when that may not have been the case previously. Another article illustrates what the author of this chapter sees as a parallel between the popular use of family trusts in the United States in the 1980s and 1990s and a move from individual land tenure to collective, kinbased ownership on Mokil Atoll in Micronesia, as the region’s political, economic, and demographic transformation has imperiled the rights of absentee owners. By placing the land ownership in the kin group, it is protected from individual alienation.

A 2007 article by Kathryn Forbes is especially topical in the current social, economic, and political climate of the United States today. Forbes’s article examines how the regional land use of ideologies and popular images of farm workers has contributed to a housing crisis for Mexican agricultural laborers in Fresno County, California. Stereotypic descriptions of Mexican farm workers have resulted in the formulation of zoning codes that exacerbate demographic segregation in Fresno County. Most farm workers live in rural areas, which are more economical and more convenient to their sources of income but where there are fewer retail outlets—including groceries. The arrival of seasonal laborers, combined with a lack of affordable housing thanks to local policymakers, has engendered a regional overcrowding crisis for Mexican farm workers. Forbes’s role in this discussion is similar to the review of the roles that anthropology can play in public policy cited by Wilson and Donnan (2006) in Ireland.

Forbes’s article is especially relevant to the United States today as the influx of immigrant labor, thanks in part to the North American Free Trade Agreement (NAFTA), has made the appearance of Hispanic laborers a topic of vituperative discussion on national radio talk shows and political campaigns. This is a point that falls clearly within the purview of social science rather than politics as anthropological demographers and gerontologists clearly can demonstrate that not only does the country require immigrant labor because of statistical “full employment,” but also it needs to save social security from the influx of baby boom retirees.

The bankruptcy of social security was predicted in university classes as long ago as the 1970s. The increase in life spans, coupled with the potentially disastrous demographic effect of a baby boom generation that will retire to be supported by a much smaller (thanks to the introduction of the birth control pill in the 1960s) birth dearth/baby bust cohort, has the potential to lead to economic disaster for the latter group as their increasing social security taxes erode their quality of life. The baby boom retirees’ social security taxes must be replaced from somewhere—if not by eroding the birth dearth/baby bust cohort’s quality of life, then by an influx of tax contributors, for example, immigrant laborers.

Anthropologists are in a unique position to act as the social partners of policymakers on this issue not only by means of their demographic and gerontological expertise but also by their ethnographic contributions to allay the concerns of the extant non-Hispanic population of the United States over its possible perception of cultural drowning by immersion in a neo-Hispanic society del Norte (“land of the north”).

Likewise, anthropological expertise in indigenous Latin American medical beliefs, such as hot and cold, wet and dry bodily conditions derived from the ancient Mediterranean medical concept of humors where illnesses were believed to be caused by an imbalance of humors; folk illnesses, such as susto (“fright”), a culture bound syndrome found in southern Mexico in which an individual who does not recover from an illness is believed to have had a terrible fright in the past that prevents recovery from the unrelated illness (Rubel, O’Nell, & Collado-Ardon, 1991); and cultural sensitivities to variations in conceptions of sexual modesty and familial responsibilities will form a necessary component in the rapprochement of the two larger cultures although this may be difficult in cases of smaller subcultures.

Other areas for future research in applied anthropology include human trafficking (briefly cited in the discussion of tourism); indigenous rights (e.g., salmon fishing among the native Northwest coast peoples in North America, cattle grazing in the Burren in County Clare, Ireland, or the effects of water control on the Marsh Arabs of southern Iraq); anthropometry and gender (in the cultural sense, not the linguistic sense) stereotypes and gender rearing roles; cultural relativism versus cultural interference, including whether or not Muslim women need to be “saved” or if Western hegemonists even have the right to do so; genital mutilation (male as well as female); the role of nongovernmental organizations (NGOs) in distributing information and treatment of HIV/AIDS; food waste, diet and health, and body image; intelligent design, globalization and hightech industry; and the role of biology and culture in psychiatric illnesses, to name but a few of the possibilities open to applied research in anthropology.

In an article titled “Making Our Voices Heard—Ethical Dilemmas and Opportunities,” in the November 2007 Society for Applied Anthropology Newsletter, Mark Schuller of Vassar College gives a good review of the future of applied research in anthropology. Schuller writes that many anthropologists believe that their contributions are considered marginal and irrelevant and are passed over in policy making based on a review of the leading anthropological journals and newsletters. He argues that applied anthropologists with a holistic viewpoint can inform policymakers regarding the integrated structural correlation among debt and poverty, education, health care, and local welfare via their engagement with local communities. Schuller calls for local, global, and ethical analysis of current concerns to make anthropology applicable in the “real” world. He suggests that a good way to apply anthropology is through teaching; his students investigate public policies and then send letters to the editors of newspapers in order to introduce anthropological viewpoints into current policy discussions.

Schuller has been keyword-searching “anthropology” on Google and reports that he has found at least two stories a day in which anthropologists are interviewed or have authored stories in media outlets. Among the included issues that his students or other anthropologists have written about in daily news publications is the part played by anthropologists in clandestine activities, inequalities of globalization, the State Children’s Health Insurance Program (SCHIP) health care bill, the UN Declaration of the Rights of Indigenous Peoples, No Child Left Behind, prison reform, disclosure of hormone content in milk, Hurricane Katrina “fatigue,” and the cancellation of international debt in impoverished nations of South America.

In the same issue, Amanda Stronza of Texas A&M University describes a new program in applied biodiversity science, which also will tackle poverty and cultural inequality. The interdisciplinary research program integrates cooperation between social and biological sciences and conservation organizations at the applied level. Research topics are to incorporate biodiversity with local legislative policy in partnership among academia, governments, NGOs, and local societies in four regions of the Americas.

This research paper has explored the subject of applied anthropology. It was done from a historical perspective in order to gain a processual understanding of how it arrived at the state in which it is found in early 21st-century anthropology.

A brief definition of applied anthropology was followed by a review of the origins of applied anthropology in the 19th century and a history of the field through World War II, the Fox Project, the Peru Vicos Project, and Project Camelot. The section on the later 20th century led into applied anthropology today and topics for future research.

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example of cultural anthropology research paper

Cultural Anthropology research paper suggestions

Some suggested topics for your paper:, note-- these instructions are for students taking the course during a regular semester, not the 5-week bridge module course.

These topics are given to you as idea starters. You may use one of these or some adaptation of it or you may come up with a different topic that interests you more. Leafing through any introduction to cultural anthropology book may also stimulate your thinking in terms of a topic.

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example of cultural anthropology research paper

Free Cultural Anthropology Essays and Papers

example of cultural anthropology research paper

Cultural Anthropology

Anthropology, the study of the development of various societies and cultures, has helped humans understand the differences amongst groups of people. Cultural anthropology, in particular, focuses on the cultural variations that have developed throughout human history. Anthropologists are responsible for studying and examining the behaviors of humankind, researching how humans interact and how they develop. Most anthropologists accomplish this by partaking in field study which enables them to experience

Anthropology And Cultural Anthropology

Cultural anthropology examines different cultures and studies them in their native environments by observing or becoming part of each group to understand each culture from within. According to Crapo (2013), “Cultural Anthropology is the study of the similarity and diversity of human ways of life (cultures) and of the regularities in how culture functions” (sec. 1.1). When observing each culture neutrally from the outside in, is called an etic point of view and when experiencing the culture from

Importance Of Cultural Anthropology

Cultural Anthropology Cultural anthropology is one of several branches of anthropology, the comparative study of human societies and cultures. The science of cultural anthropology deals specifically with the origin and development of human behavior. Much like most sciences, cultural anthropology has developed and changed since its beginnings in the 1800s. Sciences dealing with culture and behavior have changed especially, as scholars and researchers in the field have adapted to better research and

Essay On Cultural Anthropology

types of cultures and societies in various parts of the world, this can often lead to misunderstanding which ultimately leads to the illusion of cultural superiority, and in most cases this can lead to genocide - the systematic murder or annihilation of a group of people or culture. Anthropology is the study of humans, our immediate ancestors and their cultural environments this study stems from the science of holism - the study of the human condition. Culture is crucial in determining the state of the

Cultural Anthropology Essay

fieldwork is very important to the practice of cultural anthropology. In a 2 to 3 page essay discuss the strengths and weaknesses of this research method. In doing so, please do the following: a) Define ethnographic fieldwork and explain why it is important to cultural anthropology. Ethnographic fieldwork is characteristic of cultural anthropology (Sprandley, 6) . Ethnography entails theory of cultures. Ethnographic fieldwork is important to cultural anthropology to undercover the unknown principles of

Anthropology is known as the study of human beings, over time and space. We often look at anthropology as just the evolution of mankind and their basic development. After taking a class in Cultural Anthropology, I’ve come to realize how much more in depth it is. There are many different aspects that we do not look at. We do not need to be anthropologists to see how these concepts can apply to our daily lives. Anthropology makes you to look at the world differently than you were taught too. Cultural

Cultural Anthropology Almost all cultures world wide have highly developed traditions of music and dance. According to Mari Womack, author of Being Human: An Introduction to Cultural Anthropology, music and dance carry much importance within a culture. "As do other artistic forms, music and dance reflect cultural and social organization. Cultural values can be conveyed in the words of a song, and the performance of a song or a dance is dependent on the social context" (Womack 226). Music and

Cultural Anthropology: Paper 2 Ethnography is a research method used to explore different cultures from a personal view. Many anthropologists have sought to use ethnography as their main study method because of its specificity and opportunity to get hands on. Those that participate in ethnographies are expected to accurately record detailed accounts of the society in which they are staying, but at the same time maintain a critical distance. The Spirit Catches You and You Fall Down is a ethnography

Through week 9 of Cultural Anthropology, our subject involved health and illness. I feel this topic is one of the most important throughout the entire book because it pertains to literally everyone. Health and illness is brought into examination through a variety of questions throughout this chapter. For instance, Guest presents the question of how does culture shape our ideas of health and illness? Furthermore, while reading through Guest’s chapter, I came to a better understanding of how health

Cultural Anthropology Research Paper

this semester of Anthropology has opened my mind all about humans and why we do what we do. I also learned historical information about early human ancestors that have changed my thoughts on when life began for humans. Acquiring this information, I have used it to apply it in my everyday life at work, on the go, or at home with family. What we have learned this semester are the four major subfield of anthropology, which are Archeology, Linguistics, Cultural and Physical Anthropology; along with the

Disadvantages Of Cultural Anthropology

distinguish cultural anthropology in certain ways. The definition per ethnographic studies helps to distinguish cultural anthropology from other disciplines and helps to understand it and how it is carried out. Field work ethnography defines cultural anthropology as holism, cross culture comparison and observation by participation. Ethnographic fieldwork has a lot of advantages. Ethnographic fieldwork defines cultural anthropology to be holism. It stresses that cultural anthropology embraces a holistic

Cultural anthropology is unique because it is the study of human kind. It strives to fully be able to understand and describe humans. Cultural anthropologists focus on four very important things in order to do their job correctly. They have a holistic perspective that they use to understand human behavior. Holism means as a whole, in order to completely understand one aspect of a culture, you have to be able to understand all the other aspects of the culture. A second important element in cultural

Reflection Of Cultural Anthropology

Cultural anthropology has taught me a lot in such a short time. This class has been very eye opening to me and has made me think more about the different cultures around me and just how important it is to learn about them. One of the things I have learned is how religion is related to culture. Culture is behaviors of a community such as the food they make, the music they listen to, and the rituals they take part in. This can be very similar to religion because a culture is based off of their religious

Cultural Anthropology Article Comparison

Introduction: Cultural Anthropology is a term that is in everyday lives and topics. When one thinks of anthropology they think of the study of old remnants commonly referred to as archaeology. This, however, is not the only form of anthropology. There are four types of anthropology and they are archaeology, biological anthropology, cultural anthropology, and linguistic anthropology. However, Cultural anthropologists are every where and study people of all walks of life. One can find a topic and

Cultural Anthropology and Ethnographic Fieldwork

Cultural Anthropology and Ethnographic Fieldwork James P. Spradley (1979) described the insider approach to understanding culture as "a quiet revolution" among the social sciences (p. iii). Cultural anthropologists, however, have long emphasized the importance of the ethnographic method, an approach to understanding a different culture through participation, observation, the use of key informants, and interviews. Cultural anthropologists have employed the ethnographic method in an attempt to

The Importance Of Cultural Anthropology

Why studying cultural anthropology matter? Cultural anthropology known as the comparative study of human societies and cultures and their development. Cultural anthropology is also known as the study of human cultures, their beliefs, practices, values, ideas, technologies, economies and other domains of social and cognitive organization. Cultural anthropology studies how human cultures are shaped or shape the world around them and it focus a lot on the differences between every person. Human societies

Cultural And Social Anthropology: The Definition Of Culture

beginning of the year I defined culture as “a group of individuals that share similar thoughts and ideas and that behave similarly in like situations”. After reading the book Cultural and Social Anthropology there was one definition of culture that stuck out to me. Franz Boaz stated that culture is like wearing a set of cultural glasses. These glasses help us to perceive the world around us, meaning, that people look at certain events around the world in a particular way. The way a person interprets

Social And Cultural Anthropology: The History Of Kinship

traditionally been one of the key topics in social and cultural anthropology according to Robert Perkin. It describes the relationship between or among individuals that share a common origin in terms of historical ancestry, culture, or biological relationships. It is sometimes used as to classify people and form social groups in different societies. Although kinship has been studied under many disciplines, it is most prominent in the field of anthropology. The way in which kinship is classified differs

Cultural Ecology And Environmental Anthropology

The anthropological studies of Cultural Ecology and Environmental Anthropology represents differing schools of thoughts when it comes to understanding the “making” of “culture”. Nevertheless, both Cultural Ecology and Environmental Anthropology implement the ideology of “nature”, consisting facets of landscape, geography, and the environment as the focal methodology to investigate the construction of what we know as “culture”. In this case, pioneers of Cultural Ecology such as Leslie White develop

Anthropological Perspective, And Cultural Anthropology: The Study Of Culture

keeps us apart. Anthropology is the study of humans, how we work, what are our rituals, the study of our past. The anthropological perspective is how one must look at culture or at another society to observe it without bias and without judgement. There are four important parts to observing through the anthropological perspective the first being the concept of culture, holistic perspective, comparative perspective, and culture relativism. Through the study of cultural anthropology one, will understand

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Developmental and anthropological approaches to childhood.

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Gender Roles on the Culture of American Medicine

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Aids and Accusation Unimagined Community

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Mass Globalization

It is no secret that technology is the 21st century has resulted in mass globalization for many western countries offering education, ideology and socialization. Considering its affordability, in 2010 Janet McIntosh wrote the article Mobile phones and Mipoho’s prophecy where she conducted ethnographic fieldwork in the town of Malindi, Kenya where she analyzes the sociolinguistics in the society when cell phones were introduced. McIntosh’s research has contributed to anthropology and economic development by exhibiting how cell phones globalized Kenyan culture […]

Sociology of Community and Sociological Perspective

To understand the sociology of a community, you must first understand the meaning of community. To understand sociology in the first place, or to be able distinguish it from other social sciences, you must develop a sociological perspective. Need a custom essay on the same topic? Give us your paper requirements, choose a writer and we’ll deliver the highest-quality essay! Order now The term sociological imagination (or sociological perspective) was first defined in a book of the same title as, […]

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Hindu and the Hijra in India: Effects of Colonialism and Globalization

Colonialism and globalization are complex processes that have impacted culture in India. British colonialism in India not only resulted in direct control over the political environment, overtime it changed values and attitudes within Indian culture that impacted Hindus living in India and made life difficult for the once revered hijra community. Globalization has helped Hinduism spread to much of the world. Through globalization, the marginalized hijra community has been provided with better access to technology, educational opportunities and global platforms […]

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Humanity is a complex species of sentient organisms. We, as humans, are the only species who chase after the meaning of life or, at least, we think so. We, as humans, are the top of the food chain because of our ability to adapt. We, as humans, are destroying the planet at a pace that the principle of systematic entropy itself would be awed by. Ah, beautiful unison. Yet, are humans more alike than they are different? Are our similarities […]

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example of cultural anthropology research paper

Essays on Cultural Anthropology

Understanding of cultural anthropology and its aspects, my interest in social and cultural anthropology, how cultural anthropology should be understood: a brief explanation, breaking down buddhism from the perspective of cultural anthropology, the relationship between cultural and linguistic anthropology, land scape in a changing world, whose culture is it': cultural property and cultural artifacts, defining the concept of culture, ethnography as methods of anthropology, an anthropological perspective on vampires, my interest in anthropology, the cultures and relationships, symbols of contention and culture, the severity of littering and how it truly affects us, specific depiction of human figure, feeling stressed about your essay.

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example of cultural anthropology research paper

Ideas for a Cultural Anthropology Research Paper

Kimberley mcgee, 10 aug 2018.

Woman reading a book while sitting on black leather 3-seat couch.jpg

An anthropologist is naturally curious. They explore, study, record and care about the world around them, how people interact and how events, rituals or laws affect people. When an anthropologist is tasked with writing a research paper, it can be a great opportunity to explore many topics they have been studying to realize what they find interesting.

Explore this article

1 Cultural Anthropology Research Paper Example

Cultural anthropology research topics are abundant. Narrowing down the list can be difficult. A good research paper idea can have a narrow focus or a broader perspective on an issue that affects a wide swath of people. A cultural anthropology research paper example can include differences in growth and development of a certain species or subgroup of a race, such as differences in death rituals across the globe.

You can get very detailed, such as exploring marriage rituals in various cultures that are either in close proximity or far away around the world. You can study a set of twins from different backgrounds over a specific time frame or examine conflicts among different cultures in close proximity.

You can also apply current technology to formerly developed anthropology ideas. For instance, you can apply forensic science to cultural anthropology in ancient burial rituals, or bring the subject of anthropology to modern issues, such as feminism, education, migration or politics.

2 Get Started on Solid Ideas

If you are struggling to come up with an idea for a well-crafted paper, consider asking yourself a wide range of cultural anthropology research questions. From this list, you will cull where your true interests lie and possibly come up with an idea that grabs not only your attention but that of the professors that will be poring over the written project.

Think about what class or topic you recently encountered that you felt needed more information. Were you left feeling that the research was lacking or full of holes? Consider what topics challenge you or left you wanting to learn more.

3 Tips for Anthropology Writing

There is a difference in anthropological writing compared to typical research paper writing. Anthropology requires that the writer be culturally relative. They understand the cultural differences and let them stand without introducing their own ethnocentrism.

In your research and in your writing, point out cultural norms by critically questioning them. Organize evidence, such as historical accounts, articles in newspapers and interviews with living subjects who may have experienced an event or are part of the religion or subject you are studying.

About the Author

Kimberley McGee is an award-winning journalist with 20+ years of experience writing about education, jobs, business and more for The New York Times, Las Vegas Review-Journal, Today’s Parent and other publications. She graduated with a B.A. in Journalism from UNLV. Her full bio and clips can be seen at www.vegaswriter.com.

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151 Best Anthropology Research Topics for Students to Consider

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Anthropology Research Topics

Do you want to write an excellent anthropology research paper? Are you searching for the top anthropology research topics? If yes, then check this blog post and get interesting anthropology research paper topic ideas.

Anthropology is a scientific study that deals with humans and their evolutionary history, behavior, communication, and socialization. Mainly, the subject focuses on the physiological and biological features of humans and their social aspects including culture, language, family, religion, and politics.

When it comes to doing research on Anthropology, you can find a variety of research topics. But selecting a persuasive anthropology research topic out of them is the real challenging task. During the topic selection process, give high preference to the topic that is interesting to you and has a wide scope of research and discussion. Also, make sure to pick the topic that has many reference materials and evidence.

Before you begin your topic selection, first, search online and generate a wide range of anthropology research paper topic ideas. If you have many ideas, then you can easily shortlist and find the best topic from them. To help you, here, in this blog post, we have listed the top anthropology research topic ideas in various areas such as biological, cultural, ethnographic, physical, and medical anthropology. Go through the complete list and select the best anthropology research topic that fits your interest.

Anthropology Research Topics

Biology Anthropology Research Topics

Also, Read – Excellent Biology Research Topics for Every Student to Consider

Ethnographic Anthropology Research Topics

Anthropology Research Topics on Ethnographic

Cultural Anthropology Research Topics

See Also – Intriguing Cultural Research Topics for you to Consider

Physical Anthropology Research Topics

Medical Anthropology Research Topics

Interesting Anthropology Research Topics

Good Anthropology Research Topics

Popular Anthropology Research Topics

Exceptional Anthropology Research Topics

Amazing Anthropology Research Topics

Anthropology Research Topics for Exam

Wrapping Up

We hope the anthropology research topics suggested in this blog post will help you to write a persuasive research paper. If you are still confused about how to write an effective anthropology research paper on the right topic, then immediately send your requirements to our research or dissertation helpers . Our professional writers who are experts in the field of anthropology will step in and offer research paper help according to your expectations.

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