Stanley R. Barrett's Anthropology has long been a premiere sourcebook for students, providing a comprehensive overview of both theory and method in the discipline. In this updated second edition, Barrett's discussion of the origins and evolution of anthropology remains, augmented by sections addressing recent changes and ongoing questions in the field. The second edition of Anthropology adds important new material on questions of culture versus power, Max Weber's thought, the potential of applied anthropology, and the rise of public anthropology, while briefly touching on the anthropology of globalization. As in the previous edition, Barrett remains committed to exploring the impact of postmodernism on the practice and theory of anthropology, positing that it is a formless and ultimately short-lived approach. Including case studies to demonstrate real-world applications of the theories discussed, Barrett's Anthropology remains an essential text for students and teachers of anthropology.
The second phase centred around the 1960s, as new theories sprang up and methods were refined in order to cope with doubts that a scientific study of culture had been established, and with the recognition that change and conflict were as prevalent as stability and harmony. The third phase began in the 1970s and continues today, dominated by postmodernism and feminist anthropology. One of my central arguments will be that beginning in phase two, and growing rapidly during phase three, a gap has emerged between our theories and our methods. For most of the history of anthropology, our methods have talked the language of science.
In recent years the concept of power has soared to the top of the anthropological agenda, while the concept of culture has been found inadequate in understanding the contemporary world. The purposes of this study are to explain why power has become a central interest in the discipline, to evaluate the explanatory potential of power, to demonstrate how to analyze power in the ethnographic context, and to consider whether the culture concept can be salvaged. In chapter one the process by which the profile of power became elevated as a result of globalization is analyzed; included here is the critique of culture. In chapter two, a broad overview of the conception of power from early political anthropology to key works in philosophy, political science, and political sociology is attempted. Some anthropologists have recently tried to rescue the culture concept; this is the focus of chapter three. Although the argument in this study is that power is fundamentally important, it would be a mistake to think that power is any less ambiguous than culture or any other concept; thus, in chapter four it is shown that for each of 20 major assumptions about power, there is a plausible counter-assumption. Chapter five ties the study together by exploring the debates about power in the context of ethnography. The study ends with a postscript on the terrorist attacks on America of September 11, 2001—a poignant reminder that culture and power sometimes intersect to produce human tragedy on a grand scale.
Attacking the illusion of simplicity which has dominated positivistic approaches and the out-dated identification of anthropology with non-Western, primitive, and tribal societies, Barrett contends that power and privilege everywhere should be the basic concerns of anthropological inquiry.
Innovative and often controversial, Barrett's study ranges over the entire scope of anthropological theory. It provides a fresh interpretation of the history of theory and mounts an alternative perspective, built around dialectics, that is eminently suitable to post-colonial anthropology. He argues that anthropological theory has failed to be cumulative. It has been characterized by oscillation and repetition - theoretical orientations have appeared and disappeared, only to be discovered once again. Addressing numerous conceptual contradictions which have never been resolved, he introduces novel concepts such as salvage theory and backward theory, and argues that in many respects anthropological theory resembles the structuralists interpretation of myth. Social life, he asserts, is inherently contradictory, although concealed by numerous mechanisms, most of which reinforce the status quo. Attacking the illusion of simplicity which has dominated positivistic approaches and the out-dated identification of anthropology with non-Western, primitive, and tribal societies, Barrett contends that power and privilege everywhere should be the basic concerns of anthropological inquiry.
Paradise concentrates on the transformed class system of one community in rural Ontario. In a comparison of the decade following the First World War and the 1980s, Stanley R. Barrett analyses the changing face and structure of a town as it has had to adapt to modern social and economic realities.
‘God is a racist’—so goes a statement published in the literature of the Western Guard, a white-supremacist, anti-semitic group in Toronto. It is one of a number of racist organizations that have sprung up in Canada since the Second World War. Stanley Barrett points out in this disquieting study that although many of the principles of such organizations are offensive to the vast majority of Canadians, they represent a growing part of a broader political phenomenon that has recently surfaced in numerous nations. In examining the rise of right wing extremism in Canada, a nation with a traditional reputation for tolerance, Barrett considers a wide range of political convictions, from confessed fascists to essentially ordinary, law-abiding, but highly conservative individuals who are deeply concerned about the future of Western Christian civilization. Barrett’s study, grounded in a scientific tradition that has regularly exposed racial myths, is guided by humanist values that celebrate individual worth. It sheds new light on a growing phenomenon that threatens those values.
This book focuses on the broad implications of the transformation of Canada from a peacekeeping to a war-making nation during the Conservative Party's recent decade in power. Funds were poured into the Canadian Forces, and a newly militarized nation found itself entrenched in conflicts around the globe. For decades, Canada had played a leading role in UN peacekeeping, and when the Cold War ended, the prospect of international harmony was infectious. Yet in short order hostilities erupted in the failed states of Rwanda, Somalia, and the Balkans; terrorism - including 9/11 - raised its head; and Iraq and Afghanistan became war zones. In the face of these immense challenges, the UN was dismissed by its opponents as irrelevant. Structured around an anti-war perspective, The Lamb and the Tiger critically examines the ageless genetic and more recent cultural (civilizational) explanations of war, concluding with a close look at the impact of war and right-wing politics on women and Indigenous peoples. The Lamb and the Tiger encourages Canadians to think about what kind of military and what kind of country they really want.
The second phase centred around the 1960s, as new theories sprang up and methods were refined in order to cope with doubts that a scientific study of culture had been established, and with the recognition that change and conflict were as prevalent as stability and harmony. The third phase began in the 1970s and continues today, dominated by postmodernism and feminist anthropology. One of my central arguments will be that beginning in phase two, and growing rapidly during phase three, a gap has emerged between our theories and our methods. For most of the history of anthropology, our methods have talked the language of science.
This book focuses on the broad implications of the transformation of Canada from a peacekeeping to a war-making nation during the Conservative Party’s recent decade in power. Funds were poured into the Canadian Forces, and a newly militarized nation found itself entrenched in conflicts around the globe. For decades, Canada had played a leading role in UN peacekeeping, and when the Cold War ended, the prospect of international harmony was infectious. Yet in short order hostilities erupted in the failed states of Rwanda, Somalia, and the Balkans; terrorism – including 9/11 – raised its head; and Iraq and Afghanistan became war zones. In the face of these immense challenges, the UN was dismissed by its opponents as irrelevant. Structured around an anti-war perspective, The Lamb and the Tiger critically examines the ageless genetic and more recent cultural (civilizational) explanations of war, concluding with a close look at the impact of war and right-wing politics on women and Indigenous peoples. The Lamb and the Tiger encourages Canadians to think about what kind of military and what kind of country they really want.
In recent years the concept of power has soared to the top of the anthropological agenda, while the concept of culture has been found inadequate in understanding the contemporary world. The purposes of this study are to explain why power has become a central interest in the discipline, to evaluate the explanatory potential of power, to demonstrate how to analyze power in the ethnographic context, and to consider whether the culture concept can be salvaged. In chapter one the process by which the profile of power became elevated as a result of globalization is analyzed; included here is the critique of culture. In chapter two, a broad overview of the conception of power from early political anthropology to key works in philosophy, political science, and political sociology is attempted. Some anthropologists have recently tried to rescue the culture concept; this is the focus of chapter three. Although the argument in this study is that power is fundamentally important, it would be a mistake to think that power is any less ambiguous than culture or any other concept; thus, in chapter four it is shown that for each of 20 major assumptions about power, there is a plausible counter-assumption. Chapter five ties the study together by exploring the debates about power in the context of ethnography. The study ends with a postscript on the terrorist attacks on America of September 11, 2001—a poignant reminder that culture and power sometimes intersect to produce human tragedy on a grand scale.
Innovative and often controversial, Barrett's study ranges over the entire scope of anthropological theory. It provides a fresh interpretation of the history of theory and mounts an alternative perspective, built around dialectics, that is eminently suitable to post-colonial anthropology. He argues that anthropological theory has failed to be cumulative. It has been characterized by oscillation and repetition – theoretical orientations have appeared and disappeared, only to be discovered once again. Addressing numerous conceptual contradictions which have never been resolved, he introduces novel concepts such as salvage theory and backward theory, and argues that in many respects anthropological theory resembles the structuralists interpretation of myth. Social life, he asserts, is inherently contradictory, although concealed by numerous mechanisms, most of which reinforce the status quo. Attacking the illusion of simplicity which has dominated positivistic approaches and the out-dated identification of anthropology with non-Western, primitive, and tribal societies, Barrett contends that power and privilege everywhere should be the basic concerns of anthropological inquiry.
Alcohol abuse remains a significant problem world-wide. The most commonly affected organ remains the liver with a risk of alcoholic liver disease (ALD) which can range from asymptomatic to alcoholic hepatitis to alcoholic cirrhosis. In 2010, alcohol-attributable cirrhosis was responsible for 0.9% of all global deaths. Given the sheer magnitude of alcohol abuse and alcoholic liver disease, an update on this topic is pertinent and relevant. This issue will focus on a variety of topics including alcoholism, the pathogenesis of ALD, the spectrum of ALD, the pathology of ALD, and the long-term management of patients with ALD. Alcoholic hepatitis is a particular type of ALD with a high mortality. This issue will explore the syndrome of alcoholic hepatitis, its prognostic markers, and the available therapies. Because alcohol intake can influence so many other conditions of the liver (especially hepatitis C), articles in this issue will also explore the impact of alcohol abuse on other liver conditions. In addition, several other topics such as nutritional therapy for ALD, ALD and liver cancer, and ALD and infection risk will be explored. Also, even though it is quite controversial, we will also explore liver transplant as a therapy for alcoholic liver disease including alcoholic hepatitis.
Stanley R. Barrett's Anthropology has long been a premiere sourcebook for students, providing a comprehensive overview of both theory and method in the discipline. In this updated second edition, Barrett's discussion of the origins and evolution of anthropology remains, augmented by sections addressing recent changes and ongoing questions in the field. The second edition of Anthropology adds important new material on questions of culture versus power, Max Weber's thought, the potential of applied anthropology, and the rise of public anthropology, while briefly touching on the anthropology of globalization. As in the previous edition, Barrett remains committed to exploring the impact of postmodernism on the practice and theory of anthropology, positing that it is a formless and ultimately short-lived approach. Including case studies to demonstrate real-world applications of the theories discussed, Barrett's Anthropology remains an essential text for students and teachers of anthropology.
What was life like in the 1950s in small communities in Ontario? Lower-class and upper-class residents might have different memories of those days, but on one thing they would agree: it is a much different world in rural Ontario today. The old guard has lost most of its power, displaced partly by ‘big brother’ in the form of bureaucracy, and new comers from the city in search of affordable housing—even if it means commuting daily to work. Unlike their British-origin predecessors, the newcomers who have begun to appear in the countryside represent a wide range of ethnic and economic backgrounds. Paradise concentrates on the transformed class system of one community in rural Ontario. In a comparison of the decade following the First World War and the 1980s, Stanley R. Barrett analyses the changing face and structure of a town as it has had to adapt to modern social and economic realities. Particular attention is paid to the phenomenon of the commuter in search of affordable housing and the influx of immigrants of varied ethnic backgrounds, and the interaction between these newcomers and long-term residents. What is striking is just how massive the changes in small-town Ontario have been since the Second World War—to the extent of almost obliterating long-assumed distinctions between rural and urban society.
‘God is a racist’—so goes a statement published in the literature of the Western Guard, a white-supremacist, anti-semitic group in Toronto. It is one of a number of racist organizations that have sprung up in Canada since the Second World War. Stanley Barrett points out in this disquieting study that although many of the principles of such organizations are offensive to the vast majority of Canadians, they represent a growing part of a broader political phenomenon that has recently surfaced in numerous nations. In examining the rise of right wing extremism in Canada, a nation with a traditional reputation for tolerance, Barrett considers a wide range of political convictions, from confessed fascists to essentially ordinary, law-abiding, but highly conservative individuals who are deeply concerned about the future of Western Christian civilization. Barrett’s study, grounded in a scientific tradition that has regularly exposed racial myths, is guided by humanist values that celebrate individual worth. It sheds new light on a growing phenomenon that threatens those values.
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