Test 1 Flashcards

You may prefer our related Brainscape-certified flashcards:
1
Q

What is anthropology?

A

Comparative study of different cuutures

How well did you know this?
1
Not at all
2
3
4
5
Perfectly
2
Q

Subdisciplines of anthropology

A
  1. cultural anthropology
  2. archaeology (study of material culture to learn about people)
  3. linguistics (language considered an artifact by early linguists)
  4. biological/physical
How well did you know this?
1
Not at all
2
3
4
5
Perfectly
3
Q

Branches of biological/physical anthro

A
  1. Paleo-anthropology (study of human origins–hominins. Modern humans around 300,000 years ago. 5 hominid species around at time of “Great Leap Forward” about 50,000 years ago)
  2. Primatology (non-human primates)
  3. Human variation (living human populations–there is very little variation)
How well did you know this?
1
Not at all
2
3
4
5
Perfectly
4
Q

What is sociology?

A

While anthropologists think of “culture”, sociologists think of “social interactions” and “institutions” (or social structures)
Historically:
- anthropologists studied “other” cultures, and sociologists studied Western cultures

How well did you know this?
1
Not at all
2
3
4
5
Perfectly
5
Q

Similarities / Differences between Soc, Anthro

A

Similarities:
- both come out of European tradition
- both coalesced as disciplines during modernization and Enlightenment–empiricism–to the point that “if you can’t test it, it isn’t real”. For example, Frazer used the language of “laws” to put anthro in same category as natural sciences
- both share methodology more than they used to

Differences:
- anthropologists are careful about the significance of history, while sociologists tend to focus on the contemporary
- methods: anthropologists use fieldwork, sociologists often focus on datasets
- anthropologists use inductive reasoning (start with ideas, ask a question, and see where community leads) while sociologists use variables and hypotheses

How well did you know this?
1
Not at all
2
3
4
5
Perfectly
6
Q

Social science: Big events

A
  1. Farming
  2. Colonization
  3. Industrial Revolution
    • notions of time change–commodified
    • nuclear families
    • labor/leisure
    • urbanization
How well did you know this?
1
Not at all
2
3
4
5
Perfectly
7
Q

Upsides/Downsides to old theorists

A

Upside:
- comparative orientation in study of religion
Downsides:
- armchair (reading) and veranda (invited travelers–ex missionaries) anthropology: no direct fieldwork
- evolutionary perspectives were deeply flawed

How well did you know this?
1
Not at all
2
3
4
5
Perfectly
8
Q

Unilineal Evolution and Unilineal Religion

A

Savagery -> Barbarism -> Civilization
Animism -> Polytheism -> Monotheism

Primitive cultures and religions are thus like a window into Europe’s past

How well did you know this?
1
Not at all
2
3
4
5
Perfectly
9
Q

Mary Douglas

A

Christian; Symbolic anthropologist
1968: Purity & Danger: changes anthropology by doing fieldwork in a Western context

How well did you know this?
1
Not at all
2
3
4
5
Perfectly
10
Q

Intellectualist/Rationalist approach

A

Example: EB Tylor
Psychic unity–everyone has same cognitive abilities and cognitive potential
Primitive cultures trying to understand world through “flawed science”–magic, witchery, etc. Science will ultimately replace it.

How well did you know this?
1
Not at all
2
3
4
5
Perfectly
11
Q

Faults of intellectualist/rationalist approach

A
  1. European cultural systems might be asking very different questions. For example, “theology” is a cultural construct–other parts of the world would say “you’re asking what?? why??”
  2. Focuses on cognition at expense of emotions and affect
  3. “Fallacious religious beliefs”–Tylor and his colleagues believed science (true) would replace religion (fallacious)
How well did you know this?
1
Not at all
2
3
4
5
Perfectly
12
Q

EB Tylor

A

1832-1917
Believed animism was foundation of development of religious beliefs
Soul is also important:
- life part: cognition and feelings
- phantom part: evidenced by dreams and death–after all, your soul has to go somewhere when you dream and die
Unilineal religion: animism -> polytheism -> monotheism

How well did you know this?
1
Not at all
2
3
4
5
Perfectly
13
Q

Andrew Lang

A

Student of Tylor
Argued that monotheism came before polytheism, because polytheism is a “degeneration”–some cultures fell further in the Fall than other cultures
- this viewpoint allows colonialism–“Christ, commerce, and civilization”
Tylor and wife were Quakers, wanted to undermine Christian beliefs
Wanted to show that primitive cultures were moral cultures

How well did you know this?
1
Not at all
2
3
4
5
Perfectly
14
Q

Max Müeller

A

1823-1900
Academic view of general revelation–nature worship theory: observe power of natural world, regulation (seasons, tides), then give these features names and characteristics

Called anthropology “Mr. Tylor’s science”
- Müeller was a philologist–origins of language–clearly associated

How well did you know this?
1
Not at all
2
3
4
5
Perfectly
15
Q

Frazer

A

1854-1941
Magic and science were completely different categories
- Magic: tries to manipulate natural world
- Religion: invoke aid of/manipulate supernatural world/gods
- Science: based on rational thoughts
Goal of rejecting Christianity
Trying to undermine belief in magic/religion
Magic -> Religion -> Science: 3 distinct phases of intellectual development

How well did you know this?
1
Not at all
2
3
4
5
Perfectly
16
Q

Ludwig Feuerbach

A

1804-1872
Religion as projections of human wishes/fantasies

How well did you know this?
1
Not at all
2
3
4
5
Perfectly
17
Q

Karl Marx

A

1818-1883
Material approach–conflict is requisite
Religion:
1. we need to accept the current state of affairs (numb)
2. we shouldn’t be concerned with this world–it’s just stuff

How well did you know this?
1
Not at all
2
3
4
5
Perfectly
18
Q

Sigmund Freud

A

1856-1939
Familial/kin relations as key to the origin of religion:
- primal horde–alpha male restricts access to females, gets murdered by sexually repressed other males, who venerate him (becomes god after a few generations)

How well did you know this?
1
Not at all
2
3
4
5
Perfectly
19
Q

Emile Durkheim

A

1858-1917
Structural functionalism–religion supports society as social cohesion
Totemism: worshiping totem is worshiping society

20
Q

Weber

A

1864-1920
Religion serves individual AND social needs
- individual problem of evil
- study of purpose and salvation

21
Q

Premodern and postmodern Industrial worlds

A

Sociology: Big Three
- Marx
- Durkheim: religion expressed through sacred–but moving toward sacred for individual, not society
- Weber: spheres of influence–sphere of religion is huge in premodern, shrinks in postmodern
Critique:
- This dichotomy is not nuanced–they are simply not that separate

22
Q

Current sociological trends in studying religion

A

Beyond Christianity: not into other belief systems until 1960s (opposite in anthro)
Beyond God boxes: where is religion beyond congregations?
Beyond Beliefs: what do beliefs do in the real world?
Beyond Borders: Going to other cultures, countries. Interestingly, norm in US is to be religious, so immigrants become more religious on arrival
Beyond Religion: the “nones”–ppl who leave faith, atheists, etc–these are still religion

23
Q

Definitions of religion
1. Marett
2. Tylor
3. Christian Smith

A
  1. “Religion is not so much thought out as danced out”
  2. “Belief in spiritual beings”
  3. “Religion is a complex of culturally prescribed practices, based on premises about the existence and nature of superhuman powers, whether personal or impersonal, which seek to help practitioners gain access to and communicate or align themselves with these powers, in hopes of realizing human goods and avoiding things bad.”
24
Q

Functionalist approaches
1. Durkheim
2. Yinger
3. Bellah

A
  1. “A unified system of beliefs and practices relative to sacred things… which unite into one single moral community called a church, all those who adhere to them.” – sacred vs profane
  2. “Religion, then, can be defined as a system of beliefs and practices by means of which a group of people struggles with these ultimate problems of human life” – nothing supernatural
  3. “A set of symbolic forms and acts that relate [people] to the ultimate conditions of [their] existence.”
25
Q

Symbolic Approach
1. Geertz
2. de Waal Malefijt

A
  1. “1) A system of symbols which act to (2) establish powerful, pervasive, and long-lasting moods and motivations in men by (3) formulating conceptions of a general order of existence and (4) clothing these conceptions with a such and aura of factuality that (5) the moods and motivations seem uniquely realistic.”
  2. “A system of actions and interactions based upon culturally shared beliefs in sacred supernatural powers.”
26
Q

Secularization

A

With the advent of science, religion and magic are going to fade

27
Q

Sharot

A

Magic, religion, and the rise of secularization
General secularization: Religion AND magic will fade
Partial secularization: Magic will fade, but religion will stay

28
Q

Horton

A

Magic and religion are just like science
All 3 have:
- explanation
- prediction
- control of the world

29
Q

Secondary Elaboration

A

If ritual doesn’t work out, either:
1. Someone interfered or
2. I did something wrong

30
Q

Macrocosm

A

Christianity explains whole world

31
Q

Microcosm

A

Focused on communities and small scale societies

32
Q

Horton & Macro/Micro

A

Argued that mass religions wouldn’t fade, but would spread their beliefs to impact whole world

33
Q

Functionalist’s View of Secularization

A

Partial secularist–magic will fade because it supports individuals, but religion supports social structures, so it will stay in some form.
Stark and Bainbridge:
1. General compensators: religion: big questions in life which science doesn’t deal with
2. Specific compensators: magic: specific questions–which means science CAN replace magic

34
Q

Sharot’s take on partial secularists

A

Disagrees with intellectualists (religion and magic both go) and functionalists (only magic will go)
- magic has internal consistency, because of those secondary elaborations
- secularists misunderstand what science is–they think science can do things it isn’t set up to do (ex Azande granary story–science can’t answer “why”)

35
Q

New sociological approaches to secularization: Context

A

1960s: new religious movements (cults)
1979: Jerry Falwell and Moral Majority–religion is very active in the public sphere in the US
Also growth of conservative churches and decline of more liberal mainline churches

36
Q

New sociological approaches to secularization: New Paradigm

A

Steven Warner: religion in US has opened space for religious pluralism (analogous to free trade)
Dynamics:
1. Religions in US are more flexible (less structured)–from Habitat for Humanity to megachurches to nondenominational and even startup churches
2. Religion focuses on community: religiosity is more organic–explains vibrancy, creativity

37
Q

New sociological approaches to secularization: Rational Choice Theory

A

People seek what they perceive to be rewards, and avoid costs–so church costs little but has benefits
Critique: In this theory, humans are RATIONAL

38
Q

New sociological approaches to secularization: “Strong Program” Theory

A

David Smilde & May
- sociological functions (lower suicide rates, social inclusion, etc) keep people involved in church

39
Q

New sociological approaches to secularization: Neo-secularists

A

Smaller spheres of influence of religious beliefs
- ex Ivy League schools are no longer religious
- ex only Chick-fil-a is no longer open on Sundays

40
Q

Myth: Misconceptions

A
  1. False
  2. Pre-logical: flawed science
  3. is NOT synonymous with legend (no origins, didn’t happen), folktale (story told for fun), or fairytale (cautionary tale geared towards children)
41
Q

What is myth?

A
  1. Sacred stories
  2. Validation of religious beliefs–origins
  3. A sacred charter–how a religious system came to be
  4. An allegorical story–which tells a deeper truth
  5. A meta-narrative–where did we come from? what’s our role in the world?
42
Q

What is myth? Challenges:

A

Oral vs written traditions–more flexible in oral, uncomfortable in written
Difficult to study empirically–CS Lewis–meant to draw an individual into reality, not be studied empirically–can’t think about an experience and experience it at the same time

43
Q

Ways to study myth:

A

Ethnography, textual analysis, psychoanalysis, etc

44
Q

Meta-narrative of Genesis

A
  • God as Creator
  • good creation
  • God is intimately interested in you
  • Human responsibility to the environment
  • The fall
  • Hint of redemptive plan
45
Q

Functions of myth

A
  1. Cosmic validation–your place in the world
  2. Rationale for beliefs/behavior–moral code
  3. Basis for identity
  4. Support for community
    - ex Longuda–Dukul shows origins, migration story shows social cohesion and preeminent position of Longuda over other groups
46
Q

Types of myths

A
  1. Origin myths: creation to time of humans–ex. Sibo and dancing
  2. Separation myths: how were humans separated from other humans and supreme being? (The Fall)
  3. Myth & cultural heroes: often given gifts from the gods–not certain whether real person
  4. Myth & catastrophes: flooding is common–also earthquakes