By John Beattie
''Other Cultures'' presents a lucid advent to the particularly new box of social anthropology. the writer devotes the 1st a part of the booklet to a attention of what social anthropology is and seeks to do, what parts it covers, and the equipment of research hired via social anthropologists.
The moment half discusses the foremost different types of study wherein social anthropologies have complicated our wisdom of different cultures. those comprise marriage, kinship, political association, legislation, financial and estate kin, magic, faith, and social swap. the ultimate bankruptcy surveys the various contributions social anthropology has made to the certainty of alternative cultures. a brief studying checklist follows each one bankruptcy.
''Other Cultures'' might be helpful as a textual content or as supplementary analyzing for introductory classes in Anthropology, specifically Social and Cultural Anthropology.
Read Online or Download Other Cultures: Aims, Methods and Achievements in Social Anthropology PDF
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Extra info for Other Cultures: Aims, Methods and Achievements in Social Anthropology
Kinship statuses, for example, are (mostly) ascribed; however a brother behaves he is always a brother: occupational ones (usually) achieved; a farmer is a farmer, for example, because he farms. But very often the same status has both ascribed and achieved aspects; a hereditary king, for example, whose status is so far ascriptive, may be dethroned for incompetence or tyranny, that is, for failure to conform to required standards of achievement. I said earlier that social anthropologists are necessarily interested in people’s ideas and beliefs, as being a no less essential part of their subject-matter than overt behaviour.
Very simply, when social anthropologists speak of social relationships they are thinking of the ways in which people behave when other people are objects of that behaviour. The social relationship between husband and wife, for example, in a particular society means the ways in which husbands ordinarily behave to their wives, and wives to their husbands, in that society. g. g. the disposition WHAT SOCIAL ANTHROPOLOGISTS STUDY 35 of property, the exercise of authority, the need to show respect). This dual quality of social relationships is often expressed in the distinction between statuses, what people are; and roles, what as occupants of certain statuses they do.
But very often the same status has both ascribed and achieved aspects; a hereditary king, for example, whose status is so far ascriptive, may be dethroned for incompetence or tyranny, that is, for failure to conform to required standards of achievement. I said earlier that social anthropologists are necessarily interested in people’s ideas and beliefs, as being a no less essential part of their subject-matter than overt behaviour. It should now be growing clearer why this is so. For evidently a social relationship, as I have just defined it, implies something more than just what people are observed to do.