Question: If Broca were alive today, what would his profession be?

Broca, being what today would be called a neurosurgeon, had taken an interest in the pathology of speech. He wanted to localize the difference between man and the other animals, which appeared to reside in speech. He discovered the speech center of the human brain, today called Broca's area after him. His interest was mainly in Biological anthropology, but a German philosopher specializing in psychology, Theodor Waitz, took up the theme of general and social anthropology in his six-volume work, entitled Die Anthropologie der Naturvölker, 1859–1864. The title was soon translated as "The Anthropology of Primitive Peoples". The last two volumes were published posthumously.

Answer: neurosurgeon

<hl> Broca, being what today would be called a neurosurgeon , had taken an interest in the pathology of speech. <hl> He wanted to localize the difference between man and the other animals, which appeared to reside in speech. He discovered the speech center of the human brain, today called Broca's area after him. His interest was mainly in Biological anthropology, but a German philosopher specializing in psychology, Theodor Waitz, took up the theme of general and social anthropology in his six-volume work, entitled Die Anthropologie der Naturvölker, 1859–1864. The title was soon translated as "The Anthropology of Primitive Peoples". The last two volumes were published posthumously.

Broca, being what today would be called a <hl> neurosurgeon <hl>, had taken an interest in the pathology of speech. He wanted to localize the difference between man and the other animals, which appeared to reside in speech. He discovered the speech center of the human brain, today called Broca's area after him. His interest was mainly in Biological anthropology, but a German philosopher specializing in psychology, Theodor Waitz, took up the theme of general and social anthropology in his six-volume work, entitled Die Anthropologie der Naturvölker, 1859–1864. The title was soon translated as "The Anthropology of Primitive Peoples". The last two volumes were published posthumously.

Broca, being what today would be called a <hl> neurosurgeon <hl> , had taken an interest in the pathology of speech.


Question: What particularly interested Broca?

Answer: the pathology of speech

<hl> Broca, being what today would be called a neurosurgeon, had taken an interest in the pathology of speech . <hl> He wanted to localize the difference between man and the other animals, which appeared to reside in speech. He discovered the speech center of the human brain, today called Broca's area after him. His interest was mainly in Biological anthropology, but a German philosopher specializing in psychology, Theodor Waitz, took up the theme of general and social anthropology in his six-volume work, entitled Die Anthropologie der Naturvölker, 1859–1864. The title was soon translated as "The Anthropology of Primitive Peoples". The last two volumes were published posthumously.

Broca, being what today would be called a neurosurgeon, had taken an interest in <hl> the pathology of speech <hl>. He wanted to localize the difference between man and the other animals, which appeared to reside in speech. He discovered the speech center of the human brain, today called Broca's area after him. His interest was mainly in Biological anthropology, but a German philosopher specializing in psychology, Theodor Waitz, took up the theme of general and social anthropology in his six-volume work, entitled Die Anthropologie der Naturvölker, 1859–1864. The title was soon translated as "The Anthropology of Primitive Peoples". The last two volumes were published posthumously.

Broca, being what today would be called a neurosurgeon, had taken an interest in <hl> the pathology of speech <hl> .


Question: What did Broca discover in the human brain?

Answer: speech center

Broca, being what today would be called a neurosurgeon, had taken an interest in the pathology of speech. He wanted to localize the difference between man and the other animals, which appeared to reside in speech. <hl> He discovered the speech center of the human brain, today called Broca's area after him. <hl> His interest was mainly in Biological anthropology, but a German philosopher specializing in psychology, Theodor Waitz, took up the theme of general and social anthropology in his six-volume work, entitled Die Anthropologie der Naturvölker, 1859–1864. The title was soon translated as "The Anthropology of Primitive Peoples". The last two volumes were published posthumously.

Broca, being what today would be called a neurosurgeon, had taken an interest in the pathology of speech. He wanted to localize the difference between man and the other animals, which appeared to reside in speech. He discovered the <hl> speech center <hl> of the human brain, today called Broca's area after him. His interest was mainly in Biological anthropology, but a German philosopher specializing in psychology, Theodor Waitz, took up the theme of general and social anthropology in his six-volume work, entitled Die Anthropologie der Naturvölker, 1859–1864. The title was soon translated as "The Anthropology of Primitive Peoples". The last two volumes were published posthumously.


Question: What did the German philosopher Waitz specialize in?

Answer: psychology

Broca, being what today would be called a neurosurgeon, had taken an interest in the pathology of speech. He wanted to localize the difference between man and the other animals, which appeared to reside in speech. He discovered the speech center of the human brain, today called Broca's area after him. <hl> His interest was mainly in Biological anthropology, but a German philosopher specializing in psychology , Theodor Waitz, took up the theme of general and social anthropology in his six-volume work, entitled Die Anthropologie der Naturvölker, 1859–1864. <hl> The title was soon translated as "The Anthropology of Primitive Peoples". The last two volumes were published posthumously.

Broca, being what today would be called a neurosurgeon, had taken an interest in the pathology of speech. He wanted to localize the difference between man and the other animals, which appeared to reside in speech. He discovered the speech center of the human brain, today called Broca's area after him. His interest was mainly in Biological anthropology, but a German philosopher specializing in <hl> psychology <hl>, Theodor Waitz, took up the theme of general and social anthropology in his six-volume work, entitled Die Anthropologie der Naturvölker, 1859–1864. The title was soon translated as "The Anthropology of Primitive Peoples". The last two volumes were published posthumously.

His interest was mainly in Biological anthropology, but a German philosopher specializing in <hl> psychology <hl> , Theodor Waitz, took up the theme of general and social anthropology in his six-volume work, entitled Die Anthropologie der Naturvölker, 1859–1864.


Question: How many volumes was Waitz work?

Answer: six

Broca, being what today would be called a neurosurgeon, had taken an interest in the pathology of speech. He wanted to localize the difference between man and the other animals, which appeared to reside in speech. He discovered the speech center of the human brain, today called Broca's area after him. <hl> His interest was mainly in Biological anthropology, but a German philosopher specializing in psychology, Theodor Waitz, took up the theme of general and social anthropology in his six -volume work, entitled Die Anthropologie der Naturvölker, 1859–1864. <hl> The title was soon translated as "The Anthropology of Primitive Peoples". The last two volumes were published posthumously.

Broca, being what today would be called a neurosurgeon, had taken an interest in the pathology of speech. He wanted to localize the difference between man and the other animals, which appeared to reside in speech. He discovered the speech center of the human brain, today called Broca's area after him. His interest was mainly in Biological anthropology, but a German philosopher specializing in psychology, Theodor Waitz, took up the theme of general and social anthropology in his <hl> six <hl>-volume work, entitled Die Anthropologie der Naturvölker, 1859–1864. The title was soon translated as "The Anthropology of Primitive Peoples". The last two volumes were published posthumously.

His interest was mainly in Biological anthropology, but a German philosopher specializing in psychology, Theodor Waitz, took up the theme of general and social anthropology in his <hl> six <hl> -volume work, entitled Die Anthropologie der Naturvölker, 1859–1864.


Question: How did Waitz define anthropology?

Waitz defined anthropology as "the science of the nature of man". By nature he meant matter animated by "the Divine breath"; i.e., he was an animist. Following Broca's lead, Waitz points out that anthropology is a new field, which would gather material from other fields, but would differ from them in the use of comparative anatomy, physiology, and psychology to differentiate man from "the animals nearest to him". He stresses that the data of comparison must be empirical, gathered by experimentation. The history of civilization as well as ethnology are to be brought into the comparison. It is to be presumed fundamentally that the species, man, is a unity, and that "the same laws of thought are applicable to all men".

Answer: the science of the nature of man

<hl> Waitz defined anthropology as " the science of the nature of man ". <hl> By nature he meant matter animated by "the Divine breath"; i.e., he was an animist. Following Broca's lead, Waitz points out that anthropology is a new field, which would gather material from other fields, but would differ from them in the use of comparative anatomy, physiology, and psychology to differentiate man from "the animals nearest to him". He stresses that the data of comparison must be empirical, gathered by experimentation. The history of civilization as well as ethnology are to be brought into the comparison. It is to be presumed fundamentally that the species, man, is a unity, and that "the same laws of thought are applicable to all men".

Waitz defined anthropology as "<hl> the science of the nature of man <hl>". By nature he meant matter animated by "the Divine breath"; i.e., he was an animist. Following Broca's lead, Waitz points out that anthropology is a new field, which would gather material from other fields, but would differ from them in the use of comparative anatomy, physiology, and psychology to differentiate man from "the animals nearest to him". He stresses that the data of comparison must be empirical, gathered by experimentation. The history of civilization as well as ethnology are to be brought into the comparison. It is to be presumed fundamentally that the species, man, is a unity, and that "the same laws of thought are applicable to all men".

Waitz defined anthropology as " <hl> the science of the nature of man <hl> ".


Question: What philosophical perspective did Waitz hold?

Answer: an animist

Waitz defined anthropology as "the science of the nature of man". <hl> By nature he meant matter animated by "the Divine breath"; i.e., he was an animist . <hl> Following Broca's lead, Waitz points out that anthropology is a new field, which would gather material from other fields, but would differ from them in the use of comparative anatomy, physiology, and psychology to differentiate man from "the animals nearest to him". He stresses that the data of comparison must be empirical, gathered by experimentation. The history of civilization as well as ethnology are to be brought into the comparison. It is to be presumed fundamentally that the species, man, is a unity, and that "the same laws of thought are applicable to all men".

Waitz defined anthropology as "the science of the nature of man". By nature he meant matter animated by "the Divine breath"; i.e., he was <hl> an animist <hl>. Following Broca's lead, Waitz points out that anthropology is a new field, which would gather material from other fields, but would differ from them in the use of comparative anatomy, physiology, and psychology to differentiate man from "the animals nearest to him". He stresses that the data of comparison must be empirical, gathered by experimentation. The history of civilization as well as ethnology are to be brought into the comparison. It is to be presumed fundamentally that the species, man, is a unity, and that "the same laws of thought are applicable to all men".

By nature he meant matter animated by "the Divine breath"; i.e., he was <hl> an animist <hl> .


Question: What would anthropology use to differentiate man from the animals nearest him?

Answer: comparative anatomy, physiology, and psychology

Waitz defined anthropology as "the science of the nature of man". By nature he meant matter animated by "the Divine breath"; i.e., he was an animist. <hl> Following Broca's lead, Waitz points out that anthropology is a new field, which would gather material from other fields, but would differ from them in the use of comparative anatomy, physiology, and psychology to differentiate man from "the animals nearest to him". <hl> He stresses that the data of comparison must be empirical, gathered by experimentation. The history of civilization as well as ethnology are to be brought into the comparison. It is to be presumed fundamentally that the species, man, is a unity, and that "the same laws of thought are applicable to all men".

Waitz defined anthropology as "the science of the nature of man". By nature he meant matter animated by "the Divine breath"; i.e., he was an animist. Following Broca's lead, Waitz points out that anthropology is a new field, which would gather material from other fields, but would differ from them in the use of <hl> comparative anatomy, physiology, and psychology <hl> to differentiate man from "the animals nearest to him". He stresses that the data of comparison must be empirical, gathered by experimentation. The history of civilization as well as ethnology are to be brought into the comparison. It is to be presumed fundamentally that the species, man, is a unity, and that "the same laws of thought are applicable to all men".


Question: What did Waitz stress that the data of comparison must be?

Answer: empirical

Waitz defined anthropology as "the science of the nature of man". By nature he meant matter animated by "the Divine breath"; i.e., he was an animist. Following Broca's lead, Waitz points out that anthropology is a new field, which would gather material from other fields, but would differ from them in the use of comparative anatomy, physiology, and psychology to differentiate man from "the animals nearest to him". <hl> He stresses that the data of comparison must be empirical , gathered by experimentation. <hl> The history of civilization as well as ethnology are to be brought into the comparison. It is to be presumed fundamentally that the species, man, is a unity, and that "the same laws of thought are applicable to all men".

Waitz defined anthropology as "the science of the nature of man". By nature he meant matter animated by "the Divine breath"; i.e., he was an animist. Following Broca's lead, Waitz points out that anthropology is a new field, which would gather material from other fields, but would differ from them in the use of comparative anatomy, physiology, and psychology to differentiate man from "the animals nearest to him". He stresses that the data of comparison must be <hl> empirical <hl>, gathered by experimentation. The history of civilization as well as ethnology are to be brought into the comparison. It is to be presumed fundamentally that the species, man, is a unity, and that "the same laws of thought are applicable to all men".

He stresses that the data of comparison must be <hl> empirical <hl> , gathered by experimentation.


Question: What history was to be brought into the comparison?

Answer: civilization

Waitz defined anthropology as "the science of the nature of man". By nature he meant matter animated by "the Divine breath"; i.e., he was an animist. Following Broca's lead, Waitz points out that anthropology is a new field, which would gather material from other fields, but would differ from them in the use of comparative anatomy, physiology, and psychology to differentiate man from "the animals nearest to him". He stresses that the data of comparison must be empirical, gathered by experimentation. <hl> The history of civilization as well as ethnology are to be brought into the comparison. <hl> It is to be presumed fundamentally that the species, man, is a unity, and that "the same laws of thought are applicable to all men".

Waitz defined anthropology as "the science of the nature of man". By nature he meant matter animated by "the Divine breath"; i.e., he was an animist. Following Broca's lead, Waitz points out that anthropology is a new field, which would gather material from other fields, but would differ from them in the use of comparative anatomy, physiology, and psychology to differentiate man from "the animals nearest to him". He stresses that the data of comparison must be empirical, gathered by experimentation. The history of <hl> civilization <hl> as well as ethnology are to be brought into the comparison. It is to be presumed fundamentally that the species, man, is a unity, and that "the same laws of thought are applicable to all men".


Question: Who was Waitz influential among?

Waitz was influential among the British ethnologists. In 1863 the explorer Richard Francis Burton and the speech therapist James Hunt broke away from the Ethnological Society of London to form the Anthropological Society of London, which henceforward would follow the path of the new anthropology rather than just ethnology. It was the 2nd society dedicated to general anthropology in existence. Representatives from the French Société were present, though not Broca. In his keynote address, printed in the first volume of its new publication, The Anthropological Review, Hunt stressed the work of Waitz, adopting his definitions as a standard.[n 5] Among the first associates were the young Edward Burnett Tylor, inventor of cultural anthropology, and his brother Alfred Tylor, a geologist. Previously Edward had referred to himself as an ethnologist; subsequently, an anthropologist.

Answer: British ethnologists

<hl> Waitz was influential among the British ethnologists . <hl> In 1863 the explorer Richard Francis Burton and the speech therapist James Hunt broke away from the Ethnological Society of London to form the Anthropological Society of London, which henceforward would follow the path of the new anthropology rather than just ethnology. It was the 2nd society dedicated to general anthropology in existence. Representatives from the French Société were present, though not Broca. In his keynote address, printed in the first volume of its new publication, The Anthropological Review, Hunt stressed the work of Waitz, adopting his definitions as a standard.[n 5] Among the first associates were the young Edward Burnett Tylor, inventor of cultural anthropology, and his brother Alfred Tylor, a geologist. Previously Edward had referred to himself as an ethnologist; subsequently, an anthropologist.

Waitz was influential among the <hl> British ethnologists <hl>. In 1863 the explorer Richard Francis Burton and the speech therapist James Hunt broke away from the Ethnological Society of London to form the Anthropological Society of London, which henceforward would follow the path of the new anthropology rather than just ethnology. It was the 2nd society dedicated to general anthropology in existence. Representatives from the French Société were present, though not Broca. In his keynote address, printed in the first volume of its new publication, The Anthropological Review, Hunt stressed the work of Waitz, adopting his definitions as a standard.[n 5] Among the first associates were the young Edward Burnett Tylor, inventor of cultural anthropology, and his brother Alfred Tylor, a geologist. Previously Edward had referred to himself as an ethnologist; subsequently, an anthropologist.

Waitz was influential among the <hl> British ethnologists <hl> .


Question: In what year did Richard Francis Burton break away from the Ethnological Society of London?

Answer: 1863

Waitz was influential among the British ethnologists. <hl> In 1863 the explorer Richard Francis Burton and the speech therapist James Hunt broke away from the Ethnological Society of London to form the Anthropological Society of London, which henceforward would follow the path of the new anthropology rather than just ethnology. <hl> It was the 2nd society dedicated to general anthropology in existence. Representatives from the French Société were present, though not Broca. In his keynote address, printed in the first volume of its new publication, The Anthropological Review, Hunt stressed the work of Waitz, adopting his definitions as a standard.[n 5] Among the first associates were the young Edward Burnett Tylor, inventor of cultural anthropology, and his brother Alfred Tylor, a geologist. Previously Edward had referred to himself as an ethnologist; subsequently, an anthropologist.

Waitz was influential among the British ethnologists. In <hl> 1863 <hl> the explorer Richard Francis Burton and the speech therapist James Hunt broke away from the Ethnological Society of London to form the Anthropological Society of London, which henceforward would follow the path of the new anthropology rather than just ethnology. It was the 2nd society dedicated to general anthropology in existence. Representatives from the French Société were present, though not Broca. In his keynote address, printed in the first volume of its new publication, The Anthropological Review, Hunt stressed the work of Waitz, adopting his definitions as a standard.[n 5] Among the first associates were the young Edward Burnett Tylor, inventor of cultural anthropology, and his brother Alfred Tylor, a geologist. Previously Edward had referred to himself as an ethnologist; subsequently, an anthropologist.


Question: What path of exploration did the Anthropological Society of London follow?

Answer: anthropology

Waitz was influential among the British ethnologists. <hl> In 1863 the explorer Richard Francis Burton and the speech therapist James Hunt broke away from the Ethnological Society of London to form the Anthropological Society of London, which henceforward would follow the path of the new anthropology rather than just ethnology. <hl> It was the 2nd society dedicated to general anthropology in existence. Representatives from the French Société were present, though not Broca. In his keynote address, printed in the first volume of its new publication, The Anthropological Review, Hunt stressed the work of Waitz, adopting his definitions as a standard.[n 5] Among the first associates were the young Edward Burnett Tylor, inventor of cultural anthropology, and his brother Alfred Tylor, a geologist. Previously Edward had referred to himself as an ethnologist; subsequently, an anthropologist.

Waitz was influential among the British ethnologists. In 1863 the explorer Richard Francis Burton and the speech therapist James Hunt broke away from the Ethnological Society of London to form the Anthropological Society of London, which henceforward would follow the path of the new <hl> anthropology <hl> rather than just ethnology. It was the 2nd society dedicated to general anthropology in existence. Representatives from the French Société were present, though not Broca. In his keynote address, printed in the first volume of its new publication, The Anthropological Review, Hunt stressed the work of Waitz, adopting his definitions as a standard.[n 5] Among the first associates were the young Edward Burnett Tylor, inventor of cultural anthropology, and his brother Alfred Tylor, a geologist. Previously Edward had referred to himself as an ethnologist; subsequently, an anthropologist.


Question: Representatives from where were present in the Anthropological Society of London?

Answer: French Société

Waitz was influential among the British ethnologists. In 1863 the explorer Richard Francis Burton and the speech therapist James Hunt broke away from the Ethnological Society of London to form the Anthropological Society of London, which henceforward would follow the path of the new anthropology rather than just ethnology. It was the 2nd society dedicated to general anthropology in existence. <hl> Representatives from the French Société were present, though not Broca. <hl> In his keynote address, printed in the first volume of its new publication, The Anthropological Review, Hunt stressed the work of Waitz, adopting his definitions as a standard.[n 5] Among the first associates were the young Edward Burnett Tylor, inventor of cultural anthropology, and his brother Alfred Tylor, a geologist. Previously Edward had referred to himself as an ethnologist; subsequently, an anthropologist.

Waitz was influential among the British ethnologists. In 1863 the explorer Richard Francis Burton and the speech therapist James Hunt broke away from the Ethnological Society of London to form the Anthropological Society of London, which henceforward would follow the path of the new anthropology rather than just ethnology. It was the 2nd society dedicated to general anthropology in existence. Representatives from the <hl> French Société <hl> were present, though not Broca. In his keynote address, printed in the first volume of its new publication, The Anthropological Review, Hunt stressed the work of Waitz, adopting his definitions as a standard.[n 5] Among the first associates were the young Edward Burnett Tylor, inventor of cultural anthropology, and his brother Alfred Tylor, a geologist. Previously Edward had referred to himself as an ethnologist; subsequently, an anthropologist.


Question: Whose work did Hunt stress in the first volume of The Anthropological Review?

Answer: Waitz

<hl> Waitz was influential among the British ethnologists. <hl> In 1863 the explorer Richard Francis Burton and the speech therapist James Hunt broke away from the Ethnological Society of London to form the Anthropological Society of London, which henceforward would follow the path of the new anthropology rather than just ethnology. It was the 2nd society dedicated to general anthropology in existence. Representatives from the French Société were present, though not Broca. In his keynote address, printed in the first volume of its new publication, The Anthropological Review, Hunt stressed the work of Waitz, adopting his definitions as a standard.[n 5] Among the first associates were the young Edward Burnett Tylor, inventor of cultural anthropology, and his brother Alfred Tylor, a geologist. Previously Edward had referred to himself as an ethnologist; subsequently, an anthropologist.

<hl> Waitz <hl> was influential among the British ethnologists. In 1863 the explorer Richard Francis Burton and the speech therapist James Hunt broke away from the Ethnological Society of London to form the Anthropological Society of London, which henceforward would follow the path of the new anthropology rather than just ethnology. It was the 2nd society dedicated to general anthropology in existence. Representatives from the French Société were present, though not Broca. In his keynote address, printed in the first volume of its new publication, The Anthropological Review, Hunt stressed the work of Waitz, adopting his definitions as a standard.[n 5] Among the first associates were the young Edward Burnett Tylor, inventor of cultural anthropology, and his brother Alfred Tylor, a geologist. Previously Edward had referred to himself as an ethnologist; subsequently, an anthropologist.


Question: What did the 20th century see the expansion of anthropology departments into?

This meagre statistic expanded in the 20th century to comprise anthropology departments in the majority of the world's higher educational institutions, many thousands in number. Anthropology has diversified from a few major subdivisions to dozens more. Practical anthropology, the use of anthropological knowledge and technique to solve specific problems, has arrived; for example, the presence of buried victims might stimulate the use of a forensic archaeologist to recreate the final scene. Organization has reached global level. For example, the World Council of Anthropological Associations (WCAA), "a network of national, regional and international associations that aims to promote worldwide communication and cooperation in anthropology", currently contains members from about three dozen nations.

Answer: majority of the world's higher educational institutions

<hl> This meagre statistic expanded in the 20th century to comprise anthropology departments in the majority of the world's higher educational institutions , many thousands in number. <hl> Anthropology has diversified from a few major subdivisions to dozens more. Practical anthropology, the use of anthropological knowledge and technique to solve specific problems, has arrived; for example, the presence of buried victims might stimulate the use of a forensic archaeologist to recreate the final scene. Organization has reached global level. For example, the World Council of Anthropological Associations (WCAA), "a network of national, regional and international associations that aims to promote worldwide communication and cooperation in anthropology", currently contains members from about three dozen nations.

This meagre statistic expanded in the 20th century to comprise anthropology departments in the <hl> majority of the world's higher educational institutions <hl>, many thousands in number. Anthropology has diversified from a few major subdivisions to dozens more. Practical anthropology, the use of anthropological knowledge and technique to solve specific problems, has arrived; for example, the presence of buried victims might stimulate the use of a forensic archaeologist to recreate the final scene. Organization has reached global level. For example, the World Council of Anthropological Associations (WCAA), "a network of national, regional and international associations that aims to promote worldwide communication and cooperation in anthropology", currently contains members from about three dozen nations.

This meagre statistic expanded in the 20th century to comprise anthropology departments in the <hl> majority of the world's higher educational institutions <hl> , many thousands in number.


Question: What was anthropology diversified into dozens of?

Answer: subdivisions

This meagre statistic expanded in the 20th century to comprise anthropology departments in the majority of the world's higher educational institutions, many thousands in number. <hl> Anthropology has diversified from a few major subdivisions to dozens more. <hl> Practical anthropology, the use of anthropological knowledge and technique to solve specific problems, has arrived; for example, the presence of buried victims might stimulate the use of a forensic archaeologist to recreate the final scene. Organization has reached global level. For example, the World Council of Anthropological Associations (WCAA), "a network of national, regional and international associations that aims to promote worldwide communication and cooperation in anthropology", currently contains members from about three dozen nations.

This meagre statistic expanded in the 20th century to comprise anthropology departments in the majority of the world's higher educational institutions, many thousands in number. Anthropology has diversified from a few major <hl> subdivisions <hl> to dozens more. Practical anthropology, the use of anthropological knowledge and technique to solve specific problems, has arrived; for example, the presence of buried victims might stimulate the use of a forensic archaeologist to recreate the final scene. Organization has reached global level. For example, the World Council of Anthropological Associations (WCAA), "a network of national, regional and international associations that aims to promote worldwide communication and cooperation in anthropology", currently contains members from about three dozen nations.


Question: What type of anthropology is used to solve specific problems?

Answer: Practical

This meagre statistic expanded in the 20th century to comprise anthropology departments in the majority of the world's higher educational institutions, many thousands in number. Anthropology has diversified from a few major subdivisions to dozens more. <hl> Practical anthropology, the use of anthropological knowledge and technique to solve specific problems, has arrived; for example, the presence of buried victims might stimulate the use of a forensic archaeologist to recreate the final scene. <hl> Organization has reached global level. For example, the World Council of Anthropological Associations (WCAA), "a network of national, regional and international associations that aims to promote worldwide communication and cooperation in anthropology", currently contains members from about three dozen nations.

This meagre statistic expanded in the 20th century to comprise anthropology departments in the majority of the world's higher educational institutions, many thousands in number. Anthropology has diversified from a few major subdivisions to dozens more. <hl> Practical <hl> anthropology, the use of anthropological knowledge and technique to solve specific problems, has arrived; for example, the presence of buried victims might stimulate the use of a forensic archaeologist to recreate the final scene. Organization has reached global level. For example, the World Council of Anthropological Associations (WCAA), "a network of national, regional and international associations that aims to promote worldwide communication and cooperation in anthropology", currently contains members from about three dozen nations.


Question: What does a forensic archaeologist become stimulated to do in the presence of buried victims?

Answer: recreate the final scene

This meagre statistic expanded in the 20th century to comprise anthropology departments in the majority of the world's higher educational institutions, many thousands in number. Anthropology has diversified from a few major subdivisions to dozens more. <hl> Practical anthropology, the use of anthropological knowledge and technique to solve specific problems, has arrived; for example, the presence of buried victims might stimulate the use of a forensic archaeologist to recreate the final scene . <hl> Organization has reached global level. For example, the World Council of Anthropological Associations (WCAA), "a network of national, regional and international associations that aims to promote worldwide communication and cooperation in anthropology", currently contains members from about three dozen nations.

This meagre statistic expanded in the 20th century to comprise anthropology departments in the majority of the world's higher educational institutions, many thousands in number. Anthropology has diversified from a few major subdivisions to dozens more. Practical anthropology, the use of anthropological knowledge and technique to solve specific problems, has arrived; for example, the presence of buried victims might stimulate the use of a forensic archaeologist to <hl> recreate the final scene <hl>. Organization has reached global level. For example, the World Council of Anthropological Associations (WCAA), "a network of national, regional and international associations that aims to promote worldwide communication and cooperation in anthropology", currently contains members from about three dozen nations.

Practical anthropology, the use of anthropological knowledge and technique to solve specific problems, has arrived; for example, the presence of buried victims might stimulate the use of a forensic archaeologist to <hl> recreate the final scene <hl> .


Question: From how many nations does the WCAA boast members from?

Answer: about three dozen

This meagre statistic expanded in the 20th century to comprise anthropology departments in the majority of the world's higher educational institutions, many thousands in number. Anthropology has diversified from a few major subdivisions to dozens more. Practical anthropology, the use of anthropological knowledge and technique to solve specific problems, has arrived; for example, the presence of buried victims might stimulate the use of a forensic archaeologist to recreate the final scene. Organization has reached global level. <hl> For example, the World Council of Anthropological Associations (WCAA), "a network of national, regional and international associations that aims to promote worldwide communication and cooperation in anthropology", currently contains members from about three dozen nations. <hl>

This meagre statistic expanded in the 20th century to comprise anthropology departments in the majority of the world's higher educational institutions, many thousands in number. Anthropology has diversified from a few major subdivisions to dozens more. Practical anthropology, the use of anthropological knowledge and technique to solve specific problems, has arrived; for example, the presence of buried victims might stimulate the use of a forensic archaeologist to recreate the final scene. Organization has reached global level. For example, the World Council of Anthropological Associations (WCAA), "a network of national, regional and international associations that aims to promote worldwide communication and cooperation in anthropology", currently contains members from <hl> about three dozen <hl> nations.


Question: What type of anthropology tries to understand the social aspects of mass media?

Media anthropology (also known as anthropology of media or mass media) emphasizes ethnographic studies as a means of understanding producers, audiences, and other cultural and social aspects of mass media. The types of ethnographic contexts explored range from contexts of media production (e.g., ethnographies of newsrooms in newspapers, journalists in the field, film production) to contexts of media reception, following audiences in their everyday responses to media. Other types include cyber anthropology, a relatively new area of internet research, as well as ethnographies of other areas of research which happen to involve media, such as development work, social movements, or health education. This is in addition to many classic ethnographic contexts, where media such as radio, the press, new media and television have started to make their presences felt since the early 1990s.

Answer: Media anthropology

<hl> Media anthropology (also known as anthropology of media or mass media) emphasizes ethnographic studies as a means of understanding producers, audiences, and other cultural and social aspects of mass media. <hl> The types of ethnographic contexts explored range from contexts of media production (e.g., ethnographies of newsrooms in newspapers, journalists in the field, film production) to contexts of media reception, following audiences in their everyday responses to media. Other types include cyber anthropology, a relatively new area of internet research, as well as ethnographies of other areas of research which happen to involve media, such as development work, social movements, or health education. This is in addition to many classic ethnographic contexts, where media such as radio, the press, new media and television have started to make their presences felt since the early 1990s.

<hl> Media anthropology <hl> (also known as anthropology of media or mass media) emphasizes ethnographic studies as a means of understanding producers, audiences, and other cultural and social aspects of mass media. The types of ethnographic contexts explored range from contexts of media production (e.g., ethnographies of newsrooms in newspapers, journalists in the field, film production) to contexts of media reception, following audiences in their everyday responses to media. Other types include cyber anthropology, a relatively new area of internet research, as well as ethnographies of other areas of research which happen to involve media, such as development work, social movements, or health education. This is in addition to many classic ethnographic contexts, where media such as radio, the press, new media and television have started to make their presences felt since the early 1990s.


Question: Media production and media reception are examples of what type of context?

Answer: ethnographic

<hl> Media anthropology (also known as anthropology of media or mass media) emphasizes ethnographic studies as a means of understanding producers, audiences, and other cultural and social aspects of mass media. <hl> The types of ethnographic contexts explored range from contexts of media production (e.g., ethnographies of newsrooms in newspapers, journalists in the field, film production) to contexts of media reception, following audiences in their everyday responses to media. Other types include cyber anthropology, a relatively new area of internet research, as well as ethnographies of other areas of research which happen to involve media, such as development work, social movements, or health education. This is in addition to many classic ethnographic contexts, where media such as radio, the press, new media and television have started to make their presences felt since the early 1990s.

Media anthropology (also known as anthropology of media or mass media) emphasizes <hl> ethnographic <hl> studies as a means of understanding producers, audiences, and other cultural and social aspects of mass media. The types of ethnographic contexts explored range from contexts of media production (e.g., ethnographies of newsrooms in newspapers, journalists in the field, film production) to contexts of media reception, following audiences in their everyday responses to media. Other types include cyber anthropology, a relatively new area of internet research, as well as ethnographies of other areas of research which happen to involve media, such as development work, social movements, or health education. This is in addition to many classic ethnographic contexts, where media such as radio, the press, new media and television have started to make their presences felt since the early 1990s.


Question: Media such as a radio and television have started to make their presences felt since what years?

Answer: early 1990s

Media anthropology (also known as anthropology of media or mass media) emphasizes ethnographic studies as a means of understanding producers, audiences, and other cultural and social aspects of mass media. The types of ethnographic contexts explored range from contexts of media production (e.g., ethnographies of newsrooms in newspapers, journalists in the field, film production) to contexts of media reception, following audiences in their everyday responses to media. Other types include cyber anthropology, a relatively new area of internet research, as well as ethnographies of other areas of research which happen to involve media, such as development work, social movements, or health education. <hl> This is in addition to many classic ethnographic contexts, where media such as radio, the press, new media and television have started to make their presences felt since the early 1990s . <hl>

Media anthropology (also known as anthropology of media or mass media) emphasizes ethnographic studies as a means of understanding producers, audiences, and other cultural and social aspects of mass media. The types of ethnographic contexts explored range from contexts of media production (e.g., ethnographies of newsrooms in newspapers, journalists in the field, film production) to contexts of media reception, following audiences in their everyday responses to media. Other types include cyber anthropology, a relatively new area of internet research, as well as ethnographies of other areas of research which happen to involve media, such as development work, social movements, or health education. This is in addition to many classic ethnographic contexts, where media such as radio, the press, new media and television have started to make their presences felt since the <hl> early 1990s <hl>.

This is in addition to many classic ethnographic contexts, where media such as radio, the press, new media and television have started to make their presences felt since the <hl> early 1990s <hl> .


Question: Following audiences in their everyday responses to media is encompassed by what type of context?

Answer: media reception

Media anthropology (also known as anthropology of media or mass media) emphasizes ethnographic studies as a means of understanding producers, audiences, and other cultural and social aspects of mass media. <hl> The types of ethnographic contexts explored range from contexts of media production (e.g., ethnographies of newsrooms in newspapers, journalists in the field, film production) to contexts of media reception , following audiences in their everyday responses to media. <hl> Other types include cyber anthropology, a relatively new area of internet research, as well as ethnographies of other areas of research which happen to involve media, such as development work, social movements, or health education. This is in addition to many classic ethnographic contexts, where media such as radio, the press, new media and television have started to make their presences felt since the early 1990s.

Media anthropology (also known as anthropology of media or mass media) emphasizes ethnographic studies as a means of understanding producers, audiences, and other cultural and social aspects of mass media. The types of ethnographic contexts explored range from contexts of media production (e.g., ethnographies of newsrooms in newspapers, journalists in the field, film production) to contexts of <hl> media reception <hl>, following audiences in their everyday responses to media. Other types include cyber anthropology, a relatively new area of internet research, as well as ethnographies of other areas of research which happen to involve media, such as development work, social movements, or health education. This is in addition to many classic ethnographic contexts, where media such as radio, the press, new media and television have started to make their presences felt since the early 1990s.

The types of ethnographic contexts explored range from contexts of media production (e.g., ethnographies of newsrooms in newspapers, journalists in the field, film production) to contexts of <hl> media reception <hl> , following audiences in their everyday responses to media.


Question: What type of anthropology involves the relatively new area of internet search?

Answer: cyber

Media anthropology (also known as anthropology of media or mass media) emphasizes ethnographic studies as a means of understanding producers, audiences, and other cultural and social aspects of mass media. The types of ethnographic contexts explored range from contexts of media production (e.g., ethnographies of newsrooms in newspapers, journalists in the field, film production) to contexts of media reception, following audiences in their everyday responses to media. <hl> Other types include cyber anthropology, a relatively new area of internet research, as well as ethnographies of other areas of research which happen to involve media, such as development work, social movements, or health education. <hl> This is in addition to many classic ethnographic contexts, where media such as radio, the press, new media and television have started to make their presences felt since the early 1990s.

Media anthropology (also known as anthropology of media or mass media) emphasizes ethnographic studies as a means of understanding producers, audiences, and other cultural and social aspects of mass media. The types of ethnographic contexts explored range from contexts of media production (e.g., ethnographies of newsrooms in newspapers, journalists in the field, film production) to contexts of media reception, following audiences in their everyday responses to media. Other types include <hl> cyber <hl> anthropology, a relatively new area of internet research, as well as ethnographies of other areas of research which happen to involve media, such as development work, social movements, or health education. This is in addition to many classic ethnographic contexts, where media such as radio, the press, new media and television have started to make their presences felt since the early 1990s.


Question: What type of anthropology concerns itself with the study of photography and film?

Visual anthropology is concerned, in part, with the study and production of ethnographic photography, film and, since the mid-1990s, new media. While the term is sometimes used interchangeably with ethnographic film, visual anthropology also encompasses the anthropological study of visual representation, including areas such as performance, museums, art, and the production and reception of mass media. Visual representations from all cultures, such as sandpaintings, tattoos, sculptures and reliefs, cave paintings, scrimshaw, jewelry, hieroglyphics, paintings and photographs are included in the focus of visual anthropology.

Answer: Visual

<hl> Visual anthropology is concerned, in part, with the study and production of ethnographic photography, film and, since the mid-1990s, new media. <hl> While the term is sometimes used interchangeably with ethnographic film, visual anthropology also encompasses the anthropological study of visual representation, including areas such as performance, museums, art, and the production and reception of mass media. Visual representations from all cultures, such as sandpaintings, tattoos, sculptures and reliefs, cave paintings, scrimshaw, jewelry, hieroglyphics, paintings and photographs are included in the focus of visual anthropology.

<hl> Visual <hl> anthropology is concerned, in part, with the study and production of ethnographic photography, film and, since the mid-1990s, new media. While the term is sometimes used interchangeably with ethnographic film, visual anthropology also encompasses the anthropological study of visual representation, including areas such as performance, museums, art, and the production and reception of mass media. Visual representations from all cultures, such as sandpaintings, tattoos, sculptures and reliefs, cave paintings, scrimshaw, jewelry, hieroglyphics, paintings and photographs are included in the focus of visual anthropology.


Question: What are performances, art, and the production of mass media grouped under?

Answer: visual representation

Visual anthropology is concerned, in part, with the study and production of ethnographic photography, film and, since the mid-1990s, new media. <hl> While the term is sometimes used interchangeably with ethnographic film, visual anthropology also encompasses the anthropological study of visual representation , including areas such as performance, museums, art, and the production and reception of mass media. <hl> Visual representations from all cultures, such as sandpaintings, tattoos, sculptures and reliefs, cave paintings, scrimshaw, jewelry, hieroglyphics, paintings and photographs are included in the focus of visual anthropology.

Visual anthropology is concerned, in part, with the study and production of ethnographic photography, film and, since the mid-1990s, new media. While the term is sometimes used interchangeably with ethnographic film, visual anthropology also encompasses the anthropological study of <hl> visual representation <hl>, including areas such as performance, museums, art, and the production and reception of mass media. Visual representations from all cultures, such as sandpaintings, tattoos, sculptures and reliefs, cave paintings, scrimshaw, jewelry, hieroglyphics, paintings and photographs are included in the focus of visual anthropology.

While the term is sometimes used interchangeably with ethnographic film, visual anthropology also encompasses the anthropological study of <hl> visual representation <hl> , including areas such as performance, museums, art, and the production and reception of mass media.


Question: What cultures' visual representations are included in visual anthropology?

Answer: all

Visual anthropology is concerned, in part, with the study and production of ethnographic photography, film and, since the mid-1990s, new media. While the term is sometimes used interchangeably with ethnographic film, visual anthropology also encompasses the anthropological study of visual representation, including areas such as performance, museums, art, and the production and reception of mass media. <hl> Visual representations from all cultures, such as sandpaintings, tattoos, sculptures and reliefs, cave paintings, scrimshaw, jewelry, hieroglyphics, paintings and photographs are included in the focus of visual anthropology. <hl>

Visual anthropology is concerned, in part, with the study and production of ethnographic photography, film and, since the mid-1990s, new media. While the term is sometimes used interchangeably with ethnographic film, visual anthropology also encompasses the anthropological study of visual representation, including areas such as performance, museums, art, and the production and reception of mass media. Visual representations from <hl> all <hl> cultures, such as sandpaintings, tattoos, sculptures and reliefs, cave paintings, scrimshaw, jewelry, hieroglyphics, paintings and photographs are included in the focus of visual anthropology.


Question: What term is visual anthropology sometimes used interchangeably with?

Answer: ethnographic film

Visual anthropology is concerned, in part, with the study and production of ethnographic photography, film and, since the mid-1990s, new media. <hl> While the term is sometimes used interchangeably with ethnographic film , visual anthropology also encompasses the anthropological study of visual representation, including areas such as performance, museums, art, and the production and reception of mass media. <hl> Visual representations from all cultures, such as sandpaintings, tattoos, sculptures and reliefs, cave paintings, scrimshaw, jewelry, hieroglyphics, paintings and photographs are included in the focus of visual anthropology.

Visual anthropology is concerned, in part, with the study and production of ethnographic photography, film and, since the mid-1990s, new media. While the term is sometimes used interchangeably with <hl> ethnographic film <hl>, visual anthropology also encompasses the anthropological study of visual representation, including areas such as performance, museums, art, and the production and reception of mass media. Visual representations from all cultures, such as sandpaintings, tattoos, sculptures and reliefs, cave paintings, scrimshaw, jewelry, hieroglyphics, paintings and photographs are included in the focus of visual anthropology.

While the term is sometimes used interchangeably with <hl> ethnographic film <hl> , visual anthropology also encompasses the anthropological study of visual representation, including areas such as performance, museums, art, and the production and reception of mass media.


Question: Which branch of anthropology attempts to explain human economic behavior?

Economic anthropology attempts to explain human economic behavior in its widest historic, geographic and cultural scope. It has a complex relationship with the discipline of economics, of which it is highly critical. Its origins as a sub-field of anthropology begin with the Polish-British founder of Anthropology, Bronislaw Malinowski, and his French compatriot, Marcel Mauss, on the nature of gift-giving exchange (or reciprocity) as an alternative to market exchange. Economic Anthropology remains, for the most part, focused upon exchange. The school of thought derived from Marx and known as Political Economy focuses on production, in contrast. Economic Anthropologists have abandoned the primitivist niche they were relegated to by economists, and have now turned to examine corporations, banks, and the global financial system from an anthropological perspective.

Answer: Economic

<hl> Economic anthropology attempts to explain human economic behavior in its widest historic, geographic and cultural scope. <hl> It has a complex relationship with the discipline of economics, of which it is highly critical. Its origins as a sub-field of anthropology begin with the Polish-British founder of Anthropology, Bronislaw Malinowski, and his French compatriot, Marcel Mauss, on the nature of gift-giving exchange (or reciprocity) as an alternative to market exchange. Economic Anthropology remains, for the most part, focused upon exchange. The school of thought derived from Marx and known as Political Economy focuses on production, in contrast. Economic Anthropologists have abandoned the primitivist niche they were relegated to by economists, and have now turned to examine corporations, banks, and the global financial system from an anthropological perspective.

<hl> Economic <hl> anthropology attempts to explain human economic behavior in its widest historic, geographic and cultural scope. It has a complex relationship with the discipline of economics, of which it is highly critical. Its origins as a sub-field of anthropology begin with the Polish-British founder of Anthropology, Bronislaw Malinowski, and his French compatriot, Marcel Mauss, on the nature of gift-giving exchange (or reciprocity) as an alternative to market exchange. Economic Anthropology remains, for the most part, focused upon exchange. The school of thought derived from Marx and known as Political Economy focuses on production, in contrast. Economic Anthropologists have abandoned the primitivist niche they were relegated to by economists, and have now turned to examine corporations, banks, and the global financial system from an anthropological perspective.


Question: Economic anthropology covers what scope of human economic behavior?

Answer: historic, geographic and cultural

<hl> Economic anthropology attempts to explain human economic behavior in its widest historic, geographic and cultural scope. <hl> It has a complex relationship with the discipline of economics, of which it is highly critical. Its origins as a sub-field of anthropology begin with the Polish-British founder of Anthropology, Bronislaw Malinowski, and his French compatriot, Marcel Mauss, on the nature of gift-giving exchange (or reciprocity) as an alternative to market exchange. Economic Anthropology remains, for the most part, focused upon exchange. The school of thought derived from Marx and known as Political Economy focuses on production, in contrast. Economic Anthropologists have abandoned the primitivist niche they were relegated to by economists, and have now turned to examine corporations, banks, and the global financial system from an anthropological perspective.

Economic anthropology attempts to explain human economic behavior in its widest <hl> historic, geographic and cultural <hl> scope. It has a complex relationship with the discipline of economics, of which it is highly critical. Its origins as a sub-field of anthropology begin with the Polish-British founder of Anthropology, Bronislaw Malinowski, and his French compatriot, Marcel Mauss, on the nature of gift-giving exchange (or reciprocity) as an alternative to market exchange. Economic Anthropology remains, for the most part, focused upon exchange. The school of thought derived from Marx and known as Political Economy focuses on production, in contrast. Economic Anthropologists have abandoned the primitivist niche they were relegated to by economists, and have now turned to examine corporations, banks, and the global financial system from an anthropological perspective.


Question: What is economic anthropology highly critical of?

Answer: discipline of economics

Economic anthropology attempts to explain human economic behavior in its widest historic, geographic and cultural scope. <hl> It has a complex relationship with the discipline of economics , of which it is highly critical. <hl> Its origins as a sub-field of anthropology begin with the Polish-British founder of Anthropology, Bronislaw Malinowski, and his French compatriot, Marcel Mauss, on the nature of gift-giving exchange (or reciprocity) as an alternative to market exchange. Economic Anthropology remains, for the most part, focused upon exchange. The school of thought derived from Marx and known as Political Economy focuses on production, in contrast. Economic Anthropologists have abandoned the primitivist niche they were relegated to by economists, and have now turned to examine corporations, banks, and the global financial system from an anthropological perspective.

Economic anthropology attempts to explain human economic behavior in its widest historic, geographic and cultural scope. It has a complex relationship with the <hl> discipline of economics <hl>, of which it is highly critical. Its origins as a sub-field of anthropology begin with the Polish-British founder of Anthropology, Bronislaw Malinowski, and his French compatriot, Marcel Mauss, on the nature of gift-giving exchange (or reciprocity) as an alternative to market exchange. Economic Anthropology remains, for the most part, focused upon exchange. The school of thought derived from Marx and known as Political Economy focuses on production, in contrast. Economic Anthropologists have abandoned the primitivist niche they were relegated to by economists, and have now turned to examine corporations, banks, and the global financial system from an anthropological perspective.

It has a complex relationship with the <hl> discipline of economics <hl> , of which it is highly critical.


Question: Who was the Polish-British founder of Anthropology?

Answer: Bronislaw Malinowski

Economic anthropology attempts to explain human economic behavior in its widest historic, geographic and cultural scope. It has a complex relationship with the discipline of economics, of which it is highly critical. <hl> Its origins as a sub-field of anthropology begin with the Polish-British founder of Anthropology, Bronislaw Malinowski , and his French compatriot, Marcel Mauss, on the nature of gift-giving exchange (or reciprocity) as an alternative to market exchange. <hl> Economic Anthropology remains, for the most part, focused upon exchange. The school of thought derived from Marx and known as Political Economy focuses on production, in contrast. Economic Anthropologists have abandoned the primitivist niche they were relegated to by economists, and have now turned to examine corporations, banks, and the global financial system from an anthropological perspective.

Economic anthropology attempts to explain human economic behavior in its widest historic, geographic and cultural scope. It has a complex relationship with the discipline of economics, of which it is highly critical. Its origins as a sub-field of anthropology begin with the Polish-British founder of Anthropology, <hl> Bronislaw Malinowski <hl>, and his French compatriot, Marcel Mauss, on the nature of gift-giving exchange (or reciprocity) as an alternative to market exchange. Economic Anthropology remains, for the most part, focused upon exchange. The school of thought derived from Marx and known as Political Economy focuses on production, in contrast. Economic Anthropologists have abandoned the primitivist niche they were relegated to by economists, and have now turned to examine corporations, banks, and the global financial system from an anthropological perspective.

Its origins as a sub-field of anthropology begin with the Polish-British founder of Anthropology, <hl> Bronislaw Malinowski <hl> , and his French compatriot, Marcel Mauss, on the nature of gift-giving exchange (or reciprocity) as an alternative to market exchange.


Question: What is Economic Anthropology mostly focused upon?

Answer: exchange

Economic anthropology attempts to explain human economic behavior in its widest historic, geographic and cultural scope. It has a complex relationship with the discipline of economics, of which it is highly critical. <hl> Its origins as a sub-field of anthropology begin with the Polish-British founder of Anthropology, Bronislaw Malinowski, and his French compatriot, Marcel Mauss, on the nature of gift-giving exchange (or reciprocity) as an alternative to market exchange. <hl> Economic Anthropology remains, for the most part, focused upon exchange. The school of thought derived from Marx and known as Political Economy focuses on production, in contrast. Economic Anthropologists have abandoned the primitivist niche they were relegated to by economists, and have now turned to examine corporations, banks, and the global financial system from an anthropological perspective.

Economic anthropology attempts to explain human economic behavior in its widest historic, geographic and cultural scope. It has a complex relationship with the discipline of economics, of which it is highly critical. Its origins as a sub-field of anthropology begin with the Polish-British founder of Anthropology, Bronislaw Malinowski, and his French compatriot, Marcel Mauss, on the nature of gift-giving <hl> exchange <hl> (or reciprocity) as an alternative to market exchange. Economic Anthropology remains, for the most part, focused upon exchange. The school of thought derived from Marx and known as Political Economy focuses on production, in contrast. Economic Anthropologists have abandoned the primitivist niche they were relegated to by economists, and have now turned to examine corporations, banks, and the global financial system from an anthropological perspective.


Question: What does political economy in anthropology apply Historical Materialism to?

Political economy in anthropology is the application of the theories and methods of Historical Materialism to the traditional concerns of anthropology, including, but not limited to, non-capitalist societies. Political Economy introduced questions of history and colonialism to ahistorical anthropological theories of social structure and culture. Three main areas of interest rapidly developed. The first of these areas was concerned with the "pre-capitalist" societies that were subject to evolutionary "tribal" stereotypes. Sahlins work on Hunter-gatherers as the 'original affluent society' did much to dissipate that image. The second area was concerned with the vast majority of the world's population at the time, the peasantry, many of whom were involved in complex revolutionary wars such as in Vietnam. The third area was on colonialism, imperialism, and the creation of the capitalist world-system. More recently, these Political Economists have more directly addressed issues of industrial (and post-industrial) capitalism around the world.

Answer: traditional concerns

<hl> Political economy in anthropology is the application of the theories and methods of Historical Materialism to the traditional concerns of anthropology, including, but not limited to, non-capitalist societies. <hl> Political Economy introduced questions of history and colonialism to ahistorical anthropological theories of social structure and culture. Three main areas of interest rapidly developed. The first of these areas was concerned with the "pre-capitalist" societies that were subject to evolutionary "tribal" stereotypes. Sahlins work on Hunter-gatherers as the 'original affluent society' did much to dissipate that image. The second area was concerned with the vast majority of the world's population at the time, the peasantry, many of whom were involved in complex revolutionary wars such as in Vietnam. The third area was on colonialism, imperialism, and the creation of the capitalist world-system. More recently, these Political Economists have more directly addressed issues of industrial (and post-industrial) capitalism around the world.

Political economy in anthropology is the application of the theories and methods of Historical Materialism to the <hl> traditional concerns <hl> of anthropology, including, but not limited to, non-capitalist societies. Political Economy introduced questions of history and colonialism to ahistorical anthropological theories of social structure and culture. Three main areas of interest rapidly developed. The first of these areas was concerned with the "pre-capitalist" societies that were subject to evolutionary "tribal" stereotypes. Sahlins work on Hunter-gatherers as the 'original affluent society' did much to dissipate that image. The second area was concerned with the vast majority of the world's population at the time, the peasantry, many of whom were involved in complex revolutionary wars such as in Vietnam. The third area was on colonialism, imperialism, and the creation of the capitalist world-system. More recently, these Political Economists have more directly addressed issues of industrial (and post-industrial) capitalism around the world.


Question: What did Political Economy introduce questions of to theories of social structure and culture?

Answer: history and colonialism

Political economy in anthropology is the application of the theories and methods of Historical Materialism to the traditional concerns of anthropology, including, but not limited to, non-capitalist societies. <hl> Political Economy introduced questions of history and colonialism to ahistorical anthropological theories of social structure and culture. <hl> Three main areas of interest rapidly developed. The first of these areas was concerned with the "pre-capitalist" societies that were subject to evolutionary "tribal" stereotypes. Sahlins work on Hunter-gatherers as the 'original affluent society' did much to dissipate that image. The second area was concerned with the vast majority of the world's population at the time, the peasantry, many of whom were involved in complex revolutionary wars such as in Vietnam. The third area was on colonialism, imperialism, and the creation of the capitalist world-system. More recently, these Political Economists have more directly addressed issues of industrial (and post-industrial) capitalism around the world.

Political economy in anthropology is the application of the theories and methods of Historical Materialism to the traditional concerns of anthropology, including, but not limited to, non-capitalist societies. Political Economy introduced questions of <hl> history and colonialism <hl> to ahistorical anthropological theories of social structure and culture. Three main areas of interest rapidly developed. The first of these areas was concerned with the "pre-capitalist" societies that were subject to evolutionary "tribal" stereotypes. Sahlins work on Hunter-gatherers as the 'original affluent society' did much to dissipate that image. The second area was concerned with the vast majority of the world's population at the time, the peasantry, many of whom were involved in complex revolutionary wars such as in Vietnam. The third area was on colonialism, imperialism, and the creation of the capitalist world-system. More recently, these Political Economists have more directly addressed issues of industrial (and post-industrial) capitalism around the world.


Question: Who were the original affluent society?

Answer: Hunter-gatherers

Political economy in anthropology is the application of the theories and methods of Historical Materialism to the traditional concerns of anthropology, including, but not limited to, non-capitalist societies. Political Economy introduced questions of history and colonialism to ahistorical anthropological theories of social structure and culture. Three main areas of interest rapidly developed. The first of these areas was concerned with the "pre-capitalist" societies that were subject to evolutionary "tribal" stereotypes. <hl> Sahlins work on Hunter-gatherers as the 'original affluent society' did much to dissipate that image. <hl> The second area was concerned with the vast majority of the world's population at the time, the peasantry, many of whom were involved in complex revolutionary wars such as in Vietnam. The third area was on colonialism, imperialism, and the creation of the capitalist world-system. More recently, these Political Economists have more directly addressed issues of industrial (and post-industrial) capitalism around the world.

Political economy in anthropology is the application of the theories and methods of Historical Materialism to the traditional concerns of anthropology, including, but not limited to, non-capitalist societies. Political Economy introduced questions of history and colonialism to ahistorical anthropological theories of social structure and culture. Three main areas of interest rapidly developed. The first of these areas was concerned with the "pre-capitalist" societies that were subject to evolutionary "tribal" stereotypes. Sahlins work on <hl> Hunter-gatherers <hl> as the 'original affluent society' did much to dissipate that image. The second area was concerned with the vast majority of the world's population at the time, the peasantry, many of whom were involved in complex revolutionary wars such as in Vietnam. The third area was on colonialism, imperialism, and the creation of the capitalist world-system. More recently, these Political Economists have more directly addressed issues of industrial (and post-industrial) capitalism around the world.


Question: What do peasants make up the vast majority of in the world?

Answer: population

Political economy in anthropology is the application of the theories and methods of Historical Materialism to the traditional concerns of anthropology, including, but not limited to, non-capitalist societies. Political Economy introduced questions of history and colonialism to ahistorical anthropological theories of social structure and culture. Three main areas of interest rapidly developed. The first of these areas was concerned with the "pre-capitalist" societies that were subject to evolutionary "tribal" stereotypes. Sahlins work on Hunter-gatherers as the 'original affluent society' did much to dissipate that image. <hl> The second area was concerned with the vast majority of the world's population at the time, the peasantry, many of whom were involved in complex revolutionary wars such as in Vietnam. <hl> The third area was on colonialism, imperialism, and the creation of the capitalist world-system. More recently, these Political Economists have more directly addressed issues of industrial (and post-industrial) capitalism around the world.

Political economy in anthropology is the application of the theories and methods of Historical Materialism to the traditional concerns of anthropology, including, but not limited to, non-capitalist societies. Political Economy introduced questions of history and colonialism to ahistorical anthropological theories of social structure and culture. Three main areas of interest rapidly developed. The first of these areas was concerned with the "pre-capitalist" societies that were subject to evolutionary "tribal" stereotypes. Sahlins work on Hunter-gatherers as the 'original affluent society' did much to dissipate that image. The second area was concerned with the vast majority of the world's <hl> population <hl> at the time, the peasantry, many of whom were involved in complex revolutionary wars such as in Vietnam. The third area was on colonialism, imperialism, and the creation of the capitalist world-system. More recently, these Political Economists have more directly addressed issues of industrial (and post-industrial) capitalism around the world.


Question: What have Political Economists most recently focused on the issues of?

Answer: industrial (and post-industrial) capitalism

Political economy in anthropology is the application of the theories and methods of Historical Materialism to the traditional concerns of anthropology, including, but not limited to, non-capitalist societies. Political Economy introduced questions of history and colonialism to ahistorical anthropological theories of social structure and culture. Three main areas of interest rapidly developed. The first of these areas was concerned with the "pre-capitalist" societies that were subject to evolutionary "tribal" stereotypes. Sahlins work on Hunter-gatherers as the 'original affluent society' did much to dissipate that image. The second area was concerned with the vast majority of the world's population at the time, the peasantry, many of whom were involved in complex revolutionary wars such as in Vietnam. The third area was on colonialism, imperialism, and the creation of the capitalist world-system. <hl> More recently, these Political Economists have more directly addressed issues of industrial (and post-industrial) capitalism around the world. <hl>

Political economy in anthropology is the application of the theories and methods of Historical Materialism to the traditional concerns of anthropology, including, but not limited to, non-capitalist societies. Political Economy introduced questions of history and colonialism to ahistorical anthropological theories of social structure and culture. Three main areas of interest rapidly developed. The first of these areas was concerned with the "pre-capitalist" societies that were subject to evolutionary "tribal" stereotypes. Sahlins work on Hunter-gatherers as the 'original affluent society' did much to dissipate that image. The second area was concerned with the vast majority of the world's population at the time, the peasantry, many of whom were involved in complex revolutionary wars such as in Vietnam. The third area was on colonialism, imperialism, and the creation of the capitalist world-system. More recently, these Political Economists have more directly addressed issues of <hl> industrial (and post-industrial) capitalism <hl> around the world.


Question: What type of anthropology is used to analyse and find solutions to real world problems?

Applied Anthropology refers to the application of the method and theory of anthropology to the analysis and solution of practical problems. It is a, "complex of related, research-based, instrumental methods which produce change or stability in specific cultural systems through the provision of data, initiation of direct action, and/or the formulation of policy". More simply, applied anthropology is the practical side of anthropological research; it includes researcher involvement and activism within the participating community. It is closely related to Development anthropology (distinct from the more critical Anthropology of development).

Answer: Applied

<hl> Applied Anthropology refers to the application of the method and theory of anthropology to the analysis and solution of practical problems. <hl> It is a, "complex of related, research-based, instrumental methods which produce change or stability in specific cultural systems through the provision of data, initiation of direct action, and/or the formulation of policy". More simply, applied anthropology is the practical side of anthropological research; it includes researcher involvement and activism within the participating community. It is closely related to Development anthropology (distinct from the more critical Anthropology of development).

<hl> Applied <hl> Anthropology refers to the application of the method and theory of anthropology to the analysis and solution of practical problems. It is a, "complex of related, research-based, instrumental methods which produce change or stability in specific cultural systems through the provision of data, initiation of direct action, and/or the formulation of policy". More simply, applied anthropology is the practical side of anthropological research; it includes researcher involvement and activism within the participating community. It is closely related to Development anthropology (distinct from the more critical Anthropology of development).


Question: What do the instrumental methods of applied anthropology produce?

Answer: change or stability

Applied Anthropology refers to the application of the method and theory of anthropology to the analysis and solution of practical problems. <hl> It is a, "complex of related, research-based, instrumental methods which produce change or stability in specific cultural systems through the provision of data, initiation of direct action, and/or the formulation of policy". <hl> More simply, applied anthropology is the practical side of anthropological research; it includes researcher involvement and activism within the participating community. It is closely related to Development anthropology (distinct from the more critical Anthropology of development).

Applied Anthropology refers to the application of the method and theory of anthropology to the analysis and solution of practical problems. It is a, "complex of related, research-based, instrumental methods which produce <hl> change or stability <hl> in specific cultural systems through the provision of data, initiation of direct action, and/or the formulation of policy". More simply, applied anthropology is the practical side of anthropological research; it includes researcher involvement and activism within the participating community. It is closely related to Development anthropology (distinct from the more critical Anthropology of development).


Question: What type of action does applied anthropology initiate?

Answer: direct

Applied Anthropology refers to the application of the method and theory of anthropology to the analysis and solution of practical problems. <hl> It is a, "complex of related, research-based, instrumental methods which produce change or stability in specific cultural systems through the provision of data, initiation of direct action, and/or the formulation of policy". <hl> More simply, applied anthropology is the practical side of anthropological research; it includes researcher involvement and activism within the participating community. It is closely related to Development anthropology (distinct from the more critical Anthropology of development).

Applied Anthropology refers to the application of the method and theory of anthropology to the analysis and solution of practical problems. It is a, "complex of related, research-based, instrumental methods which produce change or stability in specific cultural systems through the provision of data, initiation of <hl> direct <hl> action, and/or the formulation of policy". More simply, applied anthropology is the practical side of anthropological research; it includes researcher involvement and activism within the participating community. It is closely related to Development anthropology (distinct from the more critical Anthropology of development).


Question: What side of anthropology is applied anthropology?

Answer: the practical side

Applied Anthropology refers to the application of the method and theory of anthropology to the analysis and solution of practical problems. It is a, "complex of related, research-based, instrumental methods which produce change or stability in specific cultural systems through the provision of data, initiation of direct action, and/or the formulation of policy". <hl> More simply, applied anthropology is the practical side of anthropological research; it includes researcher involvement and activism within the participating community. <hl> It is closely related to Development anthropology (distinct from the more critical Anthropology of development).

Applied Anthropology refers to the application of the method and theory of anthropology to the analysis and solution of practical problems. It is a, "complex of related, research-based, instrumental methods which produce change or stability in specific cultural systems through the provision of data, initiation of direct action, and/or the formulation of policy". More simply, applied anthropology is <hl> the practical side <hl> of anthropological research; it includes researcher involvement and activism within the participating community. It is closely related to Development anthropology (distinct from the more critical Anthropology of development).


Question: Included in applied anthropology is researcher involvement as well as activism in what communities?

Answer: participating

Applied Anthropology refers to the application of the method and theory of anthropology to the analysis and solution of practical problems. It is a, "complex of related, research-based, instrumental methods which produce change or stability in specific cultural systems through the provision of data, initiation of direct action, and/or the formulation of policy". <hl> More simply, applied anthropology is the practical side of anthropological research; it includes researcher involvement and activism within the participating community. <hl> It is closely related to Development anthropology (distinct from the more critical Anthropology of development).

Applied Anthropology refers to the application of the method and theory of anthropology to the analysis and solution of practical problems. It is a, "complex of related, research-based, instrumental methods which produce change or stability in specific cultural systems through the provision of data, initiation of direct action, and/or the formulation of policy". More simply, applied anthropology is the practical side of anthropological research; it includes researcher involvement and activism within the <hl> participating <hl> community. It is closely related to Development anthropology (distinct from the more critical Anthropology of development).


Question: What perspective does development anthropology view development from?

Anthropology of development tends to view development from a critical perspective. The kind of issues addressed and implications for the approach simply involve pondering why, if a key development goal is to alleviate poverty, is poverty increasing? Why is there such a gap between plans and outcomes? Why are those working in development so willing to disregard history and the lessons it might offer? Why is development so externally driven rather than having an internal basis? In short why does so much planned development fail?

Answer: critical

<hl> Anthropology of development tends to view development from a critical perspective. <hl> The kind of issues addressed and implications for the approach simply involve pondering why, if a key development goal is to alleviate poverty, is poverty increasing? Why is there such a gap between plans and outcomes? Why are those working in development so willing to disregard history and the lessons it might offer? Why is development so externally driven rather than having an internal basis? In short why does so much planned development fail?

Anthropology of development tends to view development from a <hl> critical <hl> perspective. The kind of issues addressed and implications for the approach simply involve pondering why, if a key development goal is to alleviate poverty, is poverty increasing? Why is there such a gap between plans and outcomes? Why are those working in development so willing to disregard history and the lessons it might offer? Why is development so externally driven rather than having an internal basis? In short why does so much planned development fail?


Question: What does development anthropology involves doing a lot of?

Answer: pondering

Anthropology of development tends to view development from a critical perspective. <hl> The kind of issues addressed and implications for the approach simply involve pondering why, if a key development goal is to alleviate poverty, is poverty increasing? <hl> Why is there such a gap between plans and outcomes? Why are those working in development so willing to disregard history and the lessons it might offer? Why is development so externally driven rather than having an internal basis? In short why does so much planned development fail?

Anthropology of development tends to view development from a critical perspective. The kind of issues addressed and implications for the approach simply involve <hl> pondering <hl> why, if a key development goal is to alleviate poverty, is poverty increasing? Why is there such a gap between plans and outcomes? Why are those working in development so willing to disregard history and the lessons it might offer? Why is development so externally driven rather than having an internal basis? In short why does so much planned development fail?


Question: Development anthropologists would like to know why if a goal is to alleviate poverty, that poverty is doing what?

Answer: increasing

Anthropology of development tends to view development from a critical perspective. <hl> The kind of issues addressed and implications for the approach simply involve pondering why, if a key development goal is to alleviate poverty, is poverty increasing ? <hl> Why is there such a gap between plans and outcomes? Why are those working in development so willing to disregard history and the lessons it might offer? Why is development so externally driven rather than having an internal basis? In short why does so much planned development fail?

Anthropology of development tends to view development from a critical perspective. The kind of issues addressed and implications for the approach simply involve pondering why, if a key development goal is to alleviate poverty, is poverty <hl> increasing <hl>? Why is there such a gap between plans and outcomes? Why are those working in development so willing to disregard history and the lessons it might offer? Why is development so externally driven rather than having an internal basis? In short why does so much planned development fail?

The kind of issues addressed and implications for the approach simply involve pondering why, if a key development goal is to alleviate poverty, is poverty <hl> increasing <hl> ?


Question: When it comes to plans and outcomes, what do development anthropologists look at between them?

Answer: gap

Anthropology of development tends to view development from a critical perspective. The kind of issues addressed and implications for the approach simply involve pondering why, if a key development goal is to alleviate poverty, is poverty increasing? <hl> Why is there such a gap between plans and outcomes? <hl> Why are those working in development so willing to disregard history and the lessons it might offer? Why is development so externally driven rather than having an internal basis? In short why does so much planned development fail?

Anthropology of development tends to view development from a critical perspective. The kind of issues addressed and implications for the approach simply involve pondering why, if a key development goal is to alleviate poverty, is poverty increasing? Why is there such a <hl> gap <hl> between plans and outcomes? Why are those working in development so willing to disregard history and the lessons it might offer? Why is development so externally driven rather than having an internal basis? In short why does so much planned development fail?


Question: What does a lot of planned development apparently do?

Answer: fail

Anthropology of development tends to view development from a critical perspective. The kind of issues addressed and implications for the approach simply involve pondering why, if a key development goal is to alleviate poverty, is poverty increasing? Why is there such a gap between plans and outcomes? Why are those working in development so willing to disregard history and the lessons it might offer? Why is development so externally driven rather than having an internal basis? <hl> In short why does so much planned development fail ? <hl>

Anthropology of development tends to view development from a critical perspective. The kind of issues addressed and implications for the approach simply involve pondering why, if a key development goal is to alleviate poverty, is poverty increasing? Why is there such a gap between plans and outcomes? Why are those working in development so willing to disregard history and the lessons it might offer? Why is development so externally driven rather than having an internal basis? In short why does so much planned development <hl> fail <hl>?

In short why does so much planned development <hl> fail <hl> ?


Question: What can refer to the study of patterns in human cultures?

Kinship can refer both to the study of the patterns of social relationships in one or more human cultures, or it can refer to the patterns of social relationships themselves. Over its history, anthropology has developed a number of related concepts and terms, such as "descent", "descent groups", "lineages", "affines", "cognates", and even "fictive kinship". Broadly, kinship patterns may be considered to include people related both by descent (one's social relations during development), and also relatives by marriage.

Answer: Kinship

<hl> Kinship can refer both to the study of the patterns of social relationships in one or more human cultures, or it can refer to the patterns of social relationships themselves. <hl> Over its history, anthropology has developed a number of related concepts and terms, such as "descent", "descent groups", "lineages", "affines", "cognates", and even "fictive kinship". Broadly, kinship patterns may be considered to include people related both by descent (one's social relations during development), and also relatives by marriage.

<hl> Kinship <hl> can refer both to the study of the patterns of social relationships in one or more human cultures, or it can refer to the patterns of social relationships themselves. Over its history, anthropology has developed a number of related concepts and terms, such as "descent", "descent groups", "lineages", "affines", "cognates", and even "fictive kinship". Broadly, kinship patterns may be considered to include people related both by descent (one's social relations during development), and also relatives by marriage.


Question: What has developed a number of related concepts and terms?

Answer: anthropology

Kinship can refer both to the study of the patterns of social relationships in one or more human cultures, or it can refer to the patterns of social relationships themselves. <hl> Over its history, anthropology has developed a number of related concepts and terms, such as "descent", "descent groups", "lineages", "affines", "cognates", and even "fictive kinship". <hl> Broadly, kinship patterns may be considered to include people related both by descent (one's social relations during development), and also relatives by marriage.

Kinship can refer both to the study of the patterns of social relationships in one or more human cultures, or it can refer to the patterns of social relationships themselves. Over its history, <hl> anthropology <hl> has developed a number of related concepts and terms, such as "descent", "descent groups", "lineages", "affines", "cognates", and even "fictive kinship". Broadly, kinship patterns may be considered to include people related both by descent (one's social relations during development), and also relatives by marriage.


Question: When has anthropology developed related terms?

Answer: Over its history

Kinship can refer both to the study of the patterns of social relationships in one or more human cultures, or it can refer to the patterns of social relationships themselves. <hl> Over its history , anthropology has developed a number of related concepts and terms, such as "descent", "descent groups", "lineages", "affines", "cognates", and even "fictive kinship". <hl> Broadly, kinship patterns may be considered to include people related both by descent (one's social relations during development), and also relatives by marriage.

Kinship can refer both to the study of the patterns of social relationships in one or more human cultures, or it can refer to the patterns of social relationships themselves. <hl> Over its history <hl>, anthropology has developed a number of related concepts and terms, such as "descent", "descent groups", "lineages", "affines", "cognates", and even "fictive kinship". Broadly, kinship patterns may be considered to include people related both by descent (one's social relations during development), and also relatives by marriage.

<hl> Over its history <hl> , anthropology has developed a number of related concepts and terms, such as "descent", "descent groups", "lineages", "affines", "cognates", and even "fictive kinship".


Question: What does it mean if people are related by descent?

Answer: one's social relations during development

Kinship can refer both to the study of the patterns of social relationships in one or more human cultures, or it can refer to the patterns of social relationships themselves. Over its history, anthropology has developed a number of related concepts and terms, such as "descent", "descent groups", "lineages", "affines", "cognates", and even "fictive kinship". <hl> Broadly, kinship patterns may be considered to include people related both by descent ( one's social relations during development ), and also relatives by marriage. <hl>

Kinship can refer both to the study of the patterns of social relationships in one or more human cultures, or it can refer to the patterns of social relationships themselves. Over its history, anthropology has developed a number of related concepts and terms, such as "descent", "descent groups", "lineages", "affines", "cognates", and even "fictive kinship". Broadly, kinship patterns may be considered to include people related both by descent (<hl> one's social relations during development <hl>), and also relatives by marriage.

Broadly, kinship patterns may be considered to include people related both by descent ( <hl> one's social relations during development <hl> ), and also relatives by marriage.