Anthropology

In 2014, George Gmelch studied and observed the practices, taboos, and fetishes that have been placed by other players perviously in the history of baseball. Gmelch amassed tremendous pieces of information upon us with all these players having different rituals,taboos, snd fetishes . From eating Popeyes every morning to avoiding eating certain foods, whatever flats your boat is what works. By slowly but surely observing all these actions Gmelch put together a piece that really can break down the "baseball magic".

James P. Spradley (1979) described the insider approach to understanding culture as "a quiet revolution" among the social sciences (p. iii). Cultural anthropologists, however, have long emphasized the importance of the ethnographic method, an approach to understanding a different culture through participation, observation, the use of key informants, and interviews. Cultural anthropologists have employed the ethnographic method in an attempt to surmount several formidable cultural questions: How can one understand another's culture? How can culture be qualitatively and quantitatively assessed? What aspects of a culture make it unique and which connect it to other cultures? If

How would you describe your inner mind? crazy? genius? They say that both are two sides of the same side. Through my experiences, I shape the world around me, developing a unique perspective from my worldview. When it comes to how I perceive reality I just summarize it in these six concepts: culture, meaning, self, self-fulfilling prophecy, and scripts, and self-serving bias. My culture defines me down to my very genetic core. It explains why I drive the way I do, how I talk, what is socially acceptable, why I react to things the way I do , why I attend LIU, etc.

Which of the following groups have the highest incidence of use and abuse of alcohol?

Resaldo realizes that by including personal events he may come out sounding less professional. However, I feel it is more professional [especially to this discipline] to be honest about how one concludes regarding an aspect of culture. His acknowledgment of the natural emotions that surround rituals gives the reader a more comprehensive and complete account of events. To leave out such emotions from ethnographies is to “ . . . remove potentially key variables from their explanations (p.12).” I feel it is worth the use of personal events to base explanations on –even when the risk looked down upon is prevalent. Ruth Behar supports this idea in The Vulnerable Observer: Anthropology that Breaks Your Heart.

An individual becomes a victim following an event resulting in an injury, a loss in some manner, as well as incidents creating a hardship (Karmen, 2016). A victimologist studies the impacts of various factors following an incident where an individual has been victimized. There are several perspectives a victimologist may study an incident, this week the question asked for a reference to the anthropological, historical, and economic perspectives as they would relate to a stabbing. An anthropological perspective examines situations through comparison to other regions of the world as well as in events that occurred in the deep past. The historical perspective examines past events in an effort to understand current events. Finally, the economic

Reflexive anthropology has pressured scholoars to recognize their own biases and look increasingly inwards when studying “other” cultures. Reflexive anthropology is a break away from the traditional study of a clearly defined “us” and “them,” that seeks to shift towards indentification rather than difference. It attempts to uncover the politics behind ethnography. Reflexivity shows how “we” are effected by “others”, and how “others” are effected by “us.” It holds anthropologists accountable for what they write, and how they represent culture. Anthropologists like Dorinne Kondo and Renato Rosaldo have greatly influenced the devlopment of reflexive anthropology through their enthnographies.

Iwashita sets up his point in his expounding on the 2 distinct societies and how they function. Inside the motion picture "Gung Ho" you can see that the inspiration for the specialists are totally unique in such a large number of ways. For the Japanese their inspiration was even more a self-inspiration, and not to disgrace their families and friends. They worked their hardest in light of the fact that if disgrace was conveyed to organization they would lose their employments, and the organization would close down. On the off chance that disgrace was conveyed to their families the entire family would be looked downward on by everybody, and conceivable out threw. For the Americans the inspiration in my opnion was exclusively money related based. The cash made everything else less

The role of reflexivity in Anthropology has changed a great deal over time. The effects of doing ethnography on the ethnographer was not considered an important mode of inquiry in the past. While inevitably, going to far distant lands and living with a culture so different from your own will at least cause the ethnographer to reflect on personal issues but most likely will cause profound changes in the way he or she will view the world. But in the past these changes were not important. What was necessary for the ethnographer to do in the past was to document a culture break it down structurally and quantify the observations made. The reflexive nature of his or her experiences were of little

The four fields of anthropology are biological/physical, linguistic, cultural, and archaeology. Cultural anthropology focuses on the beliefs, ideas, artistic expression, and patterns of behavior of a society. Linguistic is the spoken language, body language, and sign language. Biological/Physical is the info on genetics, child growth/development, health of ancestors, and types of diseases that can infect communities. Lastly, archaeology is the material remains, in a specific time period of extinct culture.

In this he discusses the use of two different methods, one from traditional western philosophy, and the other from a non-western source. While discussing this, he suggests the use of debates on methods and theories, to try and make the field less subjective by solidifying certain theories. (Gingrich, 187, 2009) He gives an example of a study, Shamanism, History, and the State, which he urges is after 15 years still has held up to have valid material in regards to shamanism. (Gingrich, 187, 2009) He uses this to show how if a debate was engaged to truly solidify examples like this they could then be used as something he refers to as “meso-evidence.” (Gingrich, 187, 2009) Although debates are a very good way to validate the information being presented, Gingrich’s second example can lead to better theories. He suggests the use of native epistemologies by implication, and one that is non- monotheistic, to try and strengthen the field. (Gingrich, 187,

Anthropologist in the 1980s influenced many questions about the scientific goals and orientation. The new form of postmodern anthropology, which is an anti-science perspective that rejects the idea of universal knowledge and focuses on culture as an open-ended stress the examination of how ethnographies are written (Sidky, 2004). The known postmodernists, George Marcus and Michael Fischer, inaugurated a new vision of anthropology in a “crisis of representation.” The message Marcus created belief that scientific paradigms failed and were obsolete, and now anthropology is a literary enterprise. Anthropology involves both experimental edge and a deep conservative hinterland. Many anthropologists were resistant to the idea based on their past concepts

The earliest fossil of the primate can go back before the extinction of the dinosaur over 65 million years ago. Bones and teeth were discovered in Montana and Wyoming (Park, 2008). Even though there was primate like evidence before the dinosaur extinction, (Shipman, 2012).

In the 1980s, a trend of objectivism spread across works of anthropology, which made sense, since the “founding fathers” of the field were primarily scholars of science. This background influenced how they viewed other cultures, compelling them to approach the societies they studied as part of a “controlled experimental setting” and “analyze how individual elements in this ‘closed system’ were interrelated and how they interacted” (Kohl 556). In the mid-1990s, a budding approach to ethnography by George Marcus was centered on a very different principle;

"Culture is not an exotic notion studied by a select group of anthropologists in the