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Cultural ANTHRO2 (with CourseMate, 1 term (6 months) Printed Access Card)
Created through a review process with more than 60 students and faculty members, CULTURAL ANTHRO is an engaging and accessible solution to accommodate the diverse lifestyles of today's learners. Using a variety of questions on important issues anthropologists study in a unique problem-based format, CULTURAL ANTHRO actively engages readers through discussion of key problems that people and cultures face and case studies in every chapter that illustrate how anthropologists work.
224 pages, Paperback
First published January 1, 1993
24 people are currently reading
212 people want to read
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Displaying 1 - 11 of 11 reviews
February 6, 2024
1st book for 2nd semester classes done!
September 23, 2019
This book should not be considered an anthropology. The premise of objectively studying human beings, a premise that sets anthropology from other social sciences does not apply here. While the book covers the usual introductory topics in other textbooks, the language indicates an underlying ideology and a subjective understanding of several subdivisions of society. Essentially, before researching the authors I concluded he was a Democrat and raised in an upper-middle class environment. Other anthropology books I have read do not have Robbins's angular view of society but the genuine anthropological objective observations and academic reasoning of observations--which, as distant as that may sound, it was those books that made me entranced with the insight anthropology provides.
Simply this book is not anthropology. This book is subjective and hints at ideological actions based on the subjective interpretations.
I don't know if this type of text would be acceptable in sociology circles, but otherwise it could be a sociopolitical text or an extended essay. The title could also include a parameter so the reader can know before reading where in the book the information will be distorted. For instance, Robbins clearly has no idea how low and working class individuals socialize as his view is that expended money is a necessity for social interactions. He also asserts that certain socioeconomic and cultural situations are wrong and it would be right to interfere.
Trying to pass ideology and subjective perspective as fact has nothing to do with anthropology. Unfortunately Robbins weaves this among the portions of text that do describe anthropological concepts.
Simply this book is not anthropology. This book is subjective and hints at ideological actions based on the subjective interpretations.
I don't know if this type of text would be acceptable in sociology circles, but otherwise it could be a sociopolitical text or an extended essay. The title could also include a parameter so the reader can know before reading where in the book the information will be distorted. For instance, Robbins clearly has no idea how low and working class individuals socialize as his view is that expended money is a necessity for social interactions. He also asserts that certain socioeconomic and cultural situations are wrong and it would be right to interfere.
Trying to pass ideology and subjective perspective as fact has nothing to do with anthropology. Unfortunately Robbins weaves this among the portions of text that do describe anthropological concepts.
March 12, 2019
Having read this as a textbook for my cultural anthropology class, I found it quite intriguing in each topic and ideaology that is brought forth. It separates each topic such as identity, social hierarchy, marriage and family, language, etc. In a way that allows for the reader to get a basic understanding and to then utilize them in real situations. It is difficult to write a large text about so many different concepts while tying them all together. While what it does lack in making you think critically about how each topic effects the others in each culture and society, it does make you think critically about each topic and how it applies to your life and every culture and society out there. It makes up by providing the reader with the basics and capability of stepping away from the book and saying"I'm ready to learn more".
February 7, 2020
This book is tone deaf and contains various forms of racism. The chapter on economics is a mess.
June 2, 2020
Now this is how you write a textbook! Homeboy Richard killed it.
June 22, 2020
l'approccio americano non fa per me
March 11, 2010
p. 191 sur 250. (deuxième édition, 1997)
Un livre de classe sur les questions de transmission d’habitudes culturelles. Une approche originale, en comparant notre société urbanisée avec des peuplades aux traditions différentes, et beaucoup d’histoire!
J’ai été éclairée par le chapitre sur les religions, résumé par la question:
« Why do people believe different things, and why are they so that their view of the world is correct and other views are wrong? » (p.63)
Ce chapitre montre des exemples frappants de glissement de sens (interpretative drift) qui survient quand on pratique ou on s'immerge dans les rituels.
La construction culturelle de la réalité, ou comment on prend des habitudes mentales, et qu’on reste avec notre clan "confortable".
L'avant-dernier chapitre, montre comment des sociétés construisent un biais favorable (ou défavorable) à la violence collective, en prenant des exemples de peuples anciens, des nations modernes et ... des gangs de rues! La guerre sert-elle vraiment à quelque chose, nous améliore-t-elle?
C'est par l'éducation des jeunes dans les tribus (certaines encouragent les adolescents de huit ans et plus à se fesser dessus), la valorisation de la férocité, la domination sur les femmes, le choix de métaphores qui évacuent les conséquences humaines de la violence (langage sportif, langage "conte de fée" pour justifier une action militaire) que des sociétés ou des gangs facilitent le recours à la violence comme moyen normal de régler des conflits. Les facteurs aggravants sont un accès limité à des ressources, qui favorisent le conflit.
La bonne nouvelle, c'est que l'inverse est aussi possible. On montre des sociétés qui ont établis des mécanismes qui rendent le conflit peu intéressant, en créant de l'interdépendance, et en valorisant le partage.
*
Cultural anthropology helps to understand the roots of cultural traditions and constructed social habits; some constructs are a short-cut of rational thinking. If you're not afraid of "paradigm shift", the book is for yu!
The book is presented in form of questions and answers in many fields. For instance, religions:
« Why do people believe different things, and why are they so that their view of the world is correct and other views are wrong? » (p.63)
I was reading the second edition, now, there are five!
The chapter on the cultural construction of violent conflict is one of the best.
Un livre de classe sur les questions de transmission d’habitudes culturelles. Une approche originale, en comparant notre société urbanisée avec des peuplades aux traditions différentes, et beaucoup d’histoire!
J’ai été éclairée par le chapitre sur les religions, résumé par la question:
« Why do people believe different things, and why are they so that their view of the world is correct and other views are wrong? » (p.63)
Ce chapitre montre des exemples frappants de glissement de sens (interpretative drift) qui survient quand on pratique ou on s'immerge dans les rituels.
La construction culturelle de la réalité, ou comment on prend des habitudes mentales, et qu’on reste avec notre clan "confortable".
L'avant-dernier chapitre, montre comment des sociétés construisent un biais favorable (ou défavorable) à la violence collective, en prenant des exemples de peuples anciens, des nations modernes et ... des gangs de rues! La guerre sert-elle vraiment à quelque chose, nous améliore-t-elle?
C'est par l'éducation des jeunes dans les tribus (certaines encouragent les adolescents de huit ans et plus à se fesser dessus), la valorisation de la férocité, la domination sur les femmes, le choix de métaphores qui évacuent les conséquences humaines de la violence (langage sportif, langage "conte de fée" pour justifier une action militaire) que des sociétés ou des gangs facilitent le recours à la violence comme moyen normal de régler des conflits. Les facteurs aggravants sont un accès limité à des ressources, qui favorisent le conflit.
La bonne nouvelle, c'est que l'inverse est aussi possible. On montre des sociétés qui ont établis des mécanismes qui rendent le conflit peu intéressant, en créant de l'interdépendance, et en valorisant le partage.
*
Cultural anthropology helps to understand the roots of cultural traditions and constructed social habits; some constructs are a short-cut of rational thinking. If you're not afraid of "paradigm shift", the book is for yu!
The book is presented in form of questions and answers in many fields. For instance, religions:
« Why do people believe different things, and why are they so that their view of the world is correct and other views are wrong? » (p.63)
I was reading the second edition, now, there are five!
The chapter on the cultural construction of violent conflict is one of the best.
January 18, 2013
This was a great book. I didn't like that it jumped around a bit, but it did have some great pieces of information. I love the inclusion of exercises to help allow for critical thinking. I strongly recommend this for all students, but especially those studying anthropology or sociology.
Read
May 8, 2016yet to read.................
April 8, 2017
Great text book, woke up my love of Anthropology while reading it for my Anthropology university course.
October 17, 2017
to know about old culture and about what is cultural anthropology
This entire review has been hidden because of spoilers.
Displaying 1 - 11 of 11 reviews