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Anthropology is the scientific study of humanity, concerned with human behavior, human biology, cultures, societies, and linguistics, in both the present and past, including archaic humans. [1] Social anthropology studies patterns of behavior, while cultural anthropology studies cultural meaning, including norms and values. [1]
Anthropological linguistics is the subfield of linguistics and anthropology which deals with the place of language in its wider social and cultural context, and its role in making and maintaining cultural practices and societal structures. [1]
Biological Anthropology looks different today from the way it did even twenty years ago. Even the name is relatively new, having been 'physical anthropology' for over a century, with some practitioners still applying that term. [2] Biological anthropologists look back to the work of Charles Darwin as a major foundation for what they do today ...
Cyborg anthropology – studies the interaction between humanity and technology from an anthropological perspective; Museum anthropology – domain that cross-cuts anthropology's sub-fields; Philosophical anthropology – dealing with questions of metaphysics and phenomenology of the human person
Linguistic anthropology is the interdisciplinary study of how language influences social life. It is a branch of anthropology that originated from the endeavor to document endangered languages and has grown over the past century to encompass most aspects of language structure and use.
Cultural anthropology is a branch of anthropology focused on the study of cultural variation among humans. It is in contrast to social anthropology, which perceives cultural variation as a subset of a posited anthropological constant.
The Roman historian Publius Cornelius Tacitus was a prolific ethnographer in antiquity. The term ethnography is from Greek (ἔθνος éthnos "folk, people, nation" and γράφω gráphō "I write") and encompasses the ways in which ancient authors described and analyzed foreign cultures.
The progress of ethnology, for example with Claude Lévi-Strauss's structural anthropology, led to the criticism of conceptions of a linear progress, or the pseudo-opposition between "societies with histories" and "societies without histories", judged too dependent on a limited view of history as constituted by accumulative growth.