Annual Review of Anthropology - Volume 39, 2010

I much appreciated being invited to write a contribution for this journal, but initially presumed that what was required was a comprehensive review of some major issue in biological anthropology. Indeed I drafted a contribution on the history of the subject during the second part of the twentieth century. I was then firmly told that this was not what was wanted, rather something much more autobiographical. Well that is what you have got: an extremely personal account of my own research career over some 50 years in biological anthropology. I have summarized the results of what I consider the main projects I and my colleagues have undertaken and tried to document successes and failures. I cannot claim any earth-shattering discovery but hope that we have contributed in a substantial way to the further understanding of the nature of human variation, a main concern of biological anthropology in the second half of the twentieth century.

Every society recognizes expertise, and anthropologists have long documented the culturally and historically specific practices that constitute it. The anthropology of expertise focuses on what people do rather than what people possess, even in the many circumstances where the former is naturalized as the latter. Across its many domains, expertise is both inherently interactional, involving the participation of objects, producers, and consumers of knowledge, and inescapably ideological, implicated in the evolving hierarchies of value that legitimate particular ways of knowing as “expert.” This review focuses on the semiotics of expertise, highlighting four constitutive processes: socialization practices through which people establish intimacy with classes of cultural objects and learn to communicate that familiarity; evaluation, or the establishment of asymmetries among people and between people and objects; institutionalization, wherein ways of knowing are organized and authorized; and naturalization, or the essentialization of expert enactments as bodies of knowledge.

Approaches to the semiotics of brand are troubled by the lack of any accepted analytic definition of the phenomenon, as well as capacious, almost metaphysical, extensions in which brand becomes identified with semiosis as such, and thus everything is a brand. In addition, studies of brand tend to focus on highly visible or successful brands, as often as not as a proxy for a real object of analytic interest that lies elsewhere. Brand discourse defines brand in opposition to the material properties of the product, leading to a dematerialization of brand, which erases the messy materialities, contingencies, and hybrids that continually arise in the material semiosis of brand. Rather than attempt a definition of brand, the recent literature on brand semiotics is explored along several material and semiotic dimensions of the variousness of its relationship to its universes of circulation and in different professional discourses and historical and cultural contexts.

Although anthropological and critical social theory have a long interest in sensory experience, work on the senses has intensified within the past 20 years. This article traces three sensory genealogies within anthropology: the work of Ong and McLuhan as critiqued and advanced by David Howes and the Concordia Project; phenomenological studies as advanced by Paul Stoller; and a focus on materialities as advanced by Nadia Seremetakis. Studies of individual senses, which we survey, led to calls for a more integrated approach to the senses, both within anthropology and from cinema and media studies. In various ways, the senses are constituted by their imbrication in mediated cultural practices, whether mediated by technology, discourse, or local epistemologies. We argue that integrating language and discourse into the study of the senses along with new media insights more fully articulates the significance of body-sensorial knowledge.

In the past 20 years, new discoveries of fossil apes from the Miocene have transformed our ideas about the timing, geography, and causes of the evolution of the African apes and humans. Darwin predicted that the common ancestor of African apes and humans would be found in Africa. Yet the majority of fossil great apes are from Europe and Asia. I briefly review the fossil record of great apes and then examine the main competing hypotheses of our origins, African or European, inspired by these recent discoveries, concluding that elements of both ideas are likely to be correct. Given current interpretations of the paleobiology of fossil apes and relationships among living hominids, I suggest that the last common ancestor of chimpanzees and humans was morphologically unique, but more chimpanzee-like than hominin-like: a knuckle-walker with a chimpanzee-sized brain, canine sexual dimorphism, and many probable behavioral similarities to living chimpanzees.

Recent debates on this topic have been heavily shaped by two paradigms: Asad's deconstructivism and Taylor's Catholic/Hegelian revisionism. This article outlines the arguments of each but frames them within the longer history of arguments that make claims for the reality of secularization and alternate sources for claims that “the secular” is a historically constructed category, including arguments from radical theology and (differently) in the anthropology of India. It is argued that implicit claims for the hierarchical ordering of reality in modernity, in which the political is seen as more real than the religious, continue to create disjunctures in the range of debate that new ethnography has the opportunity to address.

Although language can always be analyzed as a commodity, its salience as a resource with exchange value has increased with the growing importance of language in the globalized new economy under the political economic conditions of late capitalism. This review summarizes how and in which ways those conditions have a commodifying effect on language and focuses on contemporary tensions between ideologies and practices of language in the shift from modernity to late modernity. It describes some of these tensions in key sites: tourism, marketing, language teaching, translation, communications (especially call centers), and performance art.

Anthropological studies of sensory impairment address biological conditions and cultural disablement while contributing to theoretical discussions of cultural competence, communicative practices, the role of narrative, and features of identity, ideologies, and technology. As boundary cases, impairments can disclose essential aspects of the senses in human life. Sensory impairment studies navigate the complexities of comparing dominant sensory discourses with individual sense differences, cross-linguistic incomparabilities among sense categories, and how impairment categories tend to fuse together highly diverse conditions. The category of disability, which includes sensory impairment, comprises chronic deficit relative to priority competencies. With special emphasis on blindness/visual impairment and deafness/hearing impairment, we overview sensory impairment on three levels: the social partitioning of the sensorium, differential ramifications of sensory impairments cross-culturally, and the classification of the person based on cultural priorities. We identify ten common themes in ethnographically oriented studies.

The human colonization of the Pacific is an enduring problem in historical anthropology. Recent advances in archaeology, historical linguistics, and bioanthropology have coalesced to form a set of models for population movements and interactions in Oceania, which have been tested on independent data sets. Earliest human movements into Near Oceania began about 40,000 years ago, resulting in great cultural, linguistic, and genetic diversity in this region. About 4000 years ago, the expansion of Austronesian speakers out of Southeast Asia led to the emergence of the Lapita cultural complex in Near Oceania. The Lapita expansion into Remote Oceania, commencing about 1200 BC, led ultimately to the settlement of the vast eastern Pacific, ending with the colonization of New Zealand about AD 1250. Polynesians probably reached the coast of South America, returning with the sweet potato and possibly the bottle gourd. Polynesian influences on New World cultures remain a topic of debate.

Thirty years since its first public use in 1980, the phrase structural adjustment remains obscure for many anthropologists and public health workers. However, structural adjustment programs (SAPs) are the practical tools used by international financial institutions (IFIs) such as the International Monetary Fund (IMF) and the World Bank to promote the market fundamentalism that constitutes the core of neoliberalism. A robust debate continues on the impact of SAPs on national economies and public health. But the stories that anthropologists tell from the field overwhelmingly speak to a new intensity of immiseration produced by adjustment programs that have undermined public sector services for the poor. This review provides a brief history of structural adjustment, and then presents anthropological analyses of adjustment and public health. The first section reviews studies of health services and the second section examines literature that assesses broader social determinants of health influenced by adjustment.

Markets are key contemporary institutions, yet there is little agreement concerning their history or diversity. To complicate matters, markets have been considered by different academic disciplines that approach the nature of such exchange systems from diametrically opposed perspectives that impede cross-disciplinary dialogue. This paper reviews the theoretical and methodological issues surrounding the detection, development, and significance of markets in the preindustrial past. We challenge both the view that marketing is natural and the perspective that market exchange is unique to modern capitalist contexts. Both of these frameworks fail to recognize that past and present market activities are embedded in their larger societal contexts, albeit in different ways that can be understood only if examined through a broadly shared theoretical lens. We examine the origins, change, and diversity of preindustrial markets, calling for multiscalar, cross-disciplinary approaches to investigate the long-term history of this economic institution.

Mate choice among early human groups and in many historical populations was subject to both demographic and social constraints, ensuring that most unions were between couples who had coinherited substantial proportions of their genomes from common ancestors. Even in populations in which close consanguineous marriage was proscribed, community endogamy would have been sufficient to ensure high levels of homozygosity. Consanguineous marriage remains the choice of an estimated 10.4% of the global population, although there has been an overall decline in its popularity, especially in developed countries. Recent studies have indicated that the shift from consanguineous marriage to panmixia has been accompanied by a reduction in homozygosity. The concomitant predicted decrease in incidence of both recessive single-gene disorders and more common adult-onset diseases will have a significant impact on the health of future generations.

This review makes the case for anthropological reflection on the intersection of food and the senses. Given that a focus on food and the senses allows us to explore some of the most basic boundaries of inside and outside, private and public, individual and collective, this topic offers an excellent window onto that elusive notion of everyday life that anthropologists wish to understand theoretically and examine ethnographically. At the same time, food is a key component of ritual, which has typically been understood as heightening or stimulating sensory experience to instill social or cosmological values. Food and the senses overlap in notions of taste as distinction and in an increasing recognition of the culturally cultivated phenomenon of synesthesia. Furthermore, in making food and the senses central to understanding wider social issues, this review argues for the productivity of a concept of “gustemology” in opening up new realms of ethnographic and theoretical inquiry.

Whether concerned with kinship or with kula, anthropology's interest in credit and debt goes back to the very beginnings of the discipline. Nevertheless, this review dedicates itself primarily to more recent research trends into credit and debt's powerful nature and effects. Following Mauss, credit and debt are treated as an indissoluble dyad that contributes to diverse regulatory mechanisms of sociality, time, space, and the body. Anthropology's overarching contribution to this field of inquiry rotates around its refusal to segregate the moral from the material, seeing the ubiquitous moral debates surrounding credit and debt in various ethnographic settings as coconstitutive of their material effects.

As a clinical category and a sociocultural phenomenon, autism occupies a prominent albeit ambiguous place in ongoing social science and humanities debates about empathy, intersubjectivity, intentionality, epistemological certainty, and moral agency. Autism is used as a counterexample to feeling empathy and understanding other people's beliefs and intentions. Alternatively, it is given as evidence of the limitless potential and neurodiversity of the human mind. This review examines the field of autism research relevant to anthropology of the senses. It considers the production of knowledge about autism as a clinically relevant category at the intersection of sense as culturally organized competence in meaning making and the senses as a culturally normative and institutionally ratified sensory and perceptual endowment. In such a distinction, both sense and the senses are paths toward and objects of the empirical understanding of autism.

Scholars have argued for decades about the relationship between biological sex and organized violence, but feminist analysts across numerous disciplines have documented the range and variety of gendered roles in times of war. In recent years, research has brought new understanding of the rapidity with which ideas about masculinity and femininity can change in times of war and the role of militarization in constructing and enforcing the meaning of manhood and womanhood. In the post–Cold War period, “new wars” (Kaldor 1999) have mobilized gender in multiple ways, and peace-building is often managed by external humanitarian organizations. A strange disconnect exists between the massive body of scholarly research on gender, militarism, and peace-building and on-the-ground practices in postconflict societies, where essentialized ideas of men as perpetrators of violence and women as victims continue to guide much program design.

This article reviews recent research in sociocultural anthropology that has been conducted in and about the United States. I show that anthropologists of the United States have been concerned to locate the anthropological field in three ways: spatial investigations of region, community, and territory; epistemological and methodological projects of cultural critique and defamiliarization; and reconsideration of the place of Native North America in the anthropology of the United States. Emergent inquiry into settler colonialism and the politics of indigeneity has the potential to strengthen the anthropology of the United States by accounting for the ways that being a settler society structures all American lives.

From their beginnings, archaeology museums have reflected a complex and dynamic balance between the demands of developing, documenting, and preserving objects on the one hand and sharing knowledge, access, and control on the other. This balance has informed and inflected the ways that museums present the past, including both practical aspects of pedagogy and exhibition design as well as more critical and contested issues of authority, authenticity, and reflexivity in interpretation. Meeting the complex requirements of curation, deliberate collections growth, management, and conservation, as well as the need to respond to continuing challenges to the museum's right and title to hold various forms of cultural property, archaeological museums play an active role in both preserving and shaping the public's view of the past and reflect the prospects and perils of being at once a temple to the muses and a forum for sometimes contentious public discourse.

This review considers research on language and affect, with particular attention to gender, that has appeared in the past two decades in ways informed by the recent effloresence of work on affect in feminist, queer, (post)colonial, and critical race studies. The review is selective: It focuses on a few key ways that recent research is responding to gaps identified in earlier research and opening up promising areas for future research. This review thus attempts to connect linguistic anthropological and discourse analytic studies more fully with contemporary debates in feminist, queer, antiracist, and postcolonial studies. In general, I look at the rise of more fully historical approaches; in particular, I look at (a) affect in imperial and other global encounters; (b) language, neoliberalism, and affective labor; and (c) terror and hate, compassion, and conviviality in public speech. It also considers why we are, at this particular moment, witnessing such interest in affect.

A generation of scholars in multiple disciplines has investigated sound in ways that are productive for anthropologists. We introduce the concept of soundscape as a modality for integrating this work into an anthropological approach. We trace its history as a response to the technological mediations and listening practices emergent in modernity and note its absence in the anthropological literature. We then trace the history of technology that gave rise to anthropological recording practices, film sound techniques, and experimental sound art, noting productive interweavings of these threads. After considering ethnographies that explore relationships between sound, personhood, aesthetics, history, and ideology, we question sound's supposed ephemerality as a reason for the discipline's inattention. We conclude with a call for an anthropology that more seriously engages with its own history as a sounded discipline and moves forward in ways that incorporate the social and cultural sounded world more fully.

The past few decades have witnessed an eruption of property claims worldwide. The new form of cultural property has emerged. There has also been a marked growth in claims of intellectual property that are now applied to an expanded array of things and contexts. Older property forms, such as landownership, are deployed in new contexts, generating novel contests about the capacity of land to be exclusively owned. The ideology of neoliberalism and new technologies of biology, information, and communication are central to these transformations in property relations. In their distinctive ways, each has contributed to the expansion of property claims while continually disrupting the division of persons and things central to property. The article considers how contests about new and old property forms are simultaneously generative of new forms of persons, such as indigenous persons, whose outlook and conduct potentially undermine the legitimacy of conventional property claims.

Taking as its starting point classic accounts of native education and culture contact, this article reviews key trends and orientations that have shaped the anthropological study of education and religion in Africa. It identifies three frames that capture the development of research chronologically from the 1930s onward: (a) a functionalist focus on Christian-inflected adaptive education; (b) applied and sociohistorical emphases on education as, respectively, an engine for driving secular change and a medium through which to shape new ritualized practices and religious beliefs; and (c) a more recent concentration on youth education as a key site for analyzing politicized religious identity and youths' radicalization. I argue that this trajectory of research foregrounds two phenomena that anthropology also underanalyzes: first, the close association of religious missions with the development of today's highly secularized yet religiously inflected regional and global institutions that support educational programming in Africa; and second, a marginalization of the study of Islam in Africa, which reflects a Christianized cultural legacy in anthropological studies of religion and education.

By late in the twentieth century, scientists had succeeded in manipulating organisms at the genetic level, mainly by gene transfer. The major impact of this technology has been seen in the spread of genetically modified (GM) crops, which has occurred with little controversy in some areas and with fierce controversy elsewhere. GM crops raise a very wide range of questions, and I address three areas of particular interest for anthropology and its allied fields. First are the political-economic aspects of GM, which include patenting of life forms and new relationships among agriculture, industry, and the academy. Second is the wide diversity in response and resistance to the technology. Third is the much-debated question of GM crops for the developing world. This analysis is approached first by determining what controls research agendas and then by evaluating actual impacts of crops to date.

Water has become an urgent theme in anthropology as the worldwide need to provide adequate supplies of clean water to all people becomes more challenging. Anthropologists contribute by seeing water not only as a resource, but also as a substance that connects many realms of social life. They trace the different forms of valuing water, examine the often unequal distribution of water, explore the rules and institutions that govern water use and shape water politics, and study the multiple, often conflicting knowledge systems through which actors understand water. They offer ethnographic insights into key water sites—watersheds, water regimes, and waterscapes—found in all settings, though with widely varying characteristics. Anthropologists provide a critical examination of a concept called integrated water resource management (IWRM), which has become hegemonic in the global discourse of sustainable development.

The demographic success of humans compared with other closely related species can be attributed to the relatively rapid pace of reproduction and improved chances of survival. The assistance that mothers receive from others to help raise children is a common theme in explaining this gain in surviving fertility. Cooperative breeding in its broad definition describes such a social system in which nonmaternal helpers support offspring who are not their own. In traditional societies, kin and nonkin of different ages and sex contribute both to child care and to provisioning older children. This review discusses empirical evidence for human cooperative breeding and its demographic significance and highlights the ways in which humans are similar to and different from other cooperative breeders. An emphasis is placed on cross-cultural comparison and variability in allocare strategies. Because helping in humans occurs within a subsistence pattern of food sharing and labor cooperation, both kin selection and mutualism may explain why children are often raised with nonmaternal help. Cooperative breeding is relevant to debates in anthropology concerning the evolution of human life history, sociality, and psychology and has implications for demographic patterns in today's world as well as in the past.

This review summarizes current thinking about the concept of modern behavior in the context of Neandertals and anatomically modern humans. The decoupling of modern anatomy and modern behavior has prompted researchers to reframe studies of the emergence of modern humans as a debate that explicitly focuses on the origins of behavioral modernity making its intersection with modern anatomy a point of discussion rather than a given. Four questions arise from this debate: (a) What is modern behavior? (b) Is the emergence of modern behavior sudden or more gradual? (c) Is modern behavior unique to modern humans or more widely shared with other species, most notably the Neandertals? (d) Is the emergence of modern behavior primarily the result of new cognitive abilities or social, cultural, demographic, and historic factors? This review briefly addresses each of these questions and in the process offers some thoughts on the current state of the debate.

A distinctive school of landscape archaeology is emerging in the American Southwest. The Southwest School, as here defined, has its roots in a unique set of historical relationships among archaeologists, ethnographers, indigenous people, and an intoxicating physical setting that has long provided scholarly inspiration. The most significant contribution of this school, however, is the manner in which it has begun to engage Native American intellectuals, not as data to be studied, but as interlocutors with distinct epistemological stances who have their own contributions to make toward the theorization of cultural landscapes generally. As such, the Southwest School stands poised to offer an important alternative to the more widely read landscape approaches currently popular in British archaeology.

International interest in the prehistory and archaeology of the Eurasian steppes and Mongolia has increased dramatically since the collapse of the Soviet Union in 1991. This article surveys important new evidence and interpretations that have emerged from several collaborative projects in the past two decades. A particular emphasis is placed on issues that are crucial to regional studies in the steppe ecological zone; however, it also is suggested that steppe prehistory must come to play a more significant role in developing more comprehensive understandings of world prehistory. Key developments connected with the steppe include the diffusion of anatomically modern humans, horse domestication, spoke-wheeled chariot and cavalry warfare, early metal production and trade, Indo-European languages, and the rise of nomadic states and empires. In addition to these important issues, thoughts are offered on some of the current challenges that face archaeological scholarship in this region of the world.

This review surveys and divides the ethnographic corpus on digital media into three broad but overlapping categories: the cultural politics of digital media, the vernacular cultures of digital media, and the prosaics of digital media. Engaging these three categories of scholarship on digital media, I consider how ethnographers are exploring the complex relationships between the local practices and global implications of digital media, their materiality and politics, and their banal, as well as profound, presence in cultural life and modes of communication. I consider the way these media have become central to the articulation of cherished beliefs, ritual practices, and modes of being in the world; the fact that digital media culturally matters is undeniable but showing how, where, and why it matters is necessary to push against peculiarly narrow presumptions about the universality of digital experience.