̽��ֱ�� of Cambridge - anthropology

Vision in the field: Photography from social anthropology

fpjl2 — Tue, 23 Jan 2024 10:14:01 +0000

̽��ֱ�� ̽��ֱ��’s Department of Social Anthropology studies how people live: what they make, do, think and the organisation of their relationships, societies and cultures. Photography is a core part of that research. For social anthropologists, this imagery is not just part of the story, but a source of insight into who people are.

Britain's first colonial anthropology experiment revealed

ta385 — Sat, 12 Jun 2021 06:00:00 +0000

A new exhibition at MAA examines the pioneering ethnographic archive assembled by Britain’s first colonial anthropologist, Cambridge alumnus Northcote Thomas.

̽��ֱ��unschooled anthropologist working with Q'eqchi' weavers

cg605 — Tue, 24 Sep 2019 14:08:32 +0000

Living for ten months with Q’eqchi’ weavers in the Alta Verapaz of Guatemala, PhD student Callie Vandewiele watched and listened as the women crafted their intricate picb’'l textiles. Her unconventional upbringing helped her to let go of the questions she’d originally set out to answer and follow her research, wherever it took her.

Farmers have less leisure time than hunter-gatherers, study suggests

ta385 — Tue, 21 May 2019 08:00:00 +0000

For two years, a team including ̽��ֱ�� of Cambridge anthropologist Dr Mark Dyble, lived with the Agta, a population of small scale hunter-gatherers from the northern Philippines who are increasingly engaging in agriculture.

Every day, at regular intervals between 6am and 6pm, the researchers recorded what their hosts were doing and by repeating this in ten different communities, they calculated how 359 people divided their time between leisure, childcare, domestic chores and out-of-camp work. While some Agta communities engage exclusively in hunting and gathering, others divide their time between foraging and rice farming.

̽��ֱ��study, published today in Nature Human Behaviour, reveals that increased engagement in farming and other non-foraging work resulted in the Agta working harder and losing leisure time. On average, the team estimate that Agta engaged primarily in farming work around 30 hours per week while foragers only do so for 20 hours. They found that this dramatic difference was largely due to women being drawn away from domestic activities to working in the fields. ̽��ֱ��study found that women living in the communities most involved in farming had half as much leisure time as those in communities which only foraged.

Dr Dyble, first author of the study, says: “For a long time, the transition from foraging to farming was assumed to represent progress, allowing people to escape an arduous and precarious way of life. But as soon as anthropologists started working with hunter-gatherers they began questioning this narrative, finding that foragers actually enjoy quite a lot of leisure time. Our data provides some of the clearest support for this idea yet.”

̽��ֱ��study found that on average, Agta adults spent around 24 hours each week engaged in out-of-camp work, around 20 hours each week doing domestic chores and around 30 hours of daylight leisure time. But the researchers found that time allocation differed significantly between adults.

For both men and women leisure time was lowest at around 30 years of age, steadily increasing in later life. There was also a sexual division of labour with women spending less time working out-of-camp, and more time engaged in domestic chores and childcare than men, even though men and women had a similar amount of leisure time. However, the study found that the adoption of farming had a disproportionate impact on women’s lives.

Dr Dyble says “This might be because agricultural work is more easily shared between the sexes than hunting or fishing. Or there may be other reasons why men aren’t prepared or able to spend more time working out-of-camp. This needs further examination.”

Agriculture emerged independently in multiple locations world-wide around 12,500 years ago, and had replaced hunting and gathering as the dominant mode of human subsistence around 5,000 years ago.

Co-author, Dr Abigail Page, an anthropologist at the London School of Hygiene and Tropical Medicine, adds: “We have to be really cautious when extrapolating from contemporary hunter-gatherers to different societies in pre-history. But if the first farmers really did work harder than foragers then this begs an important question – why did humans adopt agriculture?”

Previous studies, including one on the Agta, have variously linked the adoption of farming to increases in fertility, population growth and productivity, as well as the emergence of increasingly hierarchical political structures.

But Page says: “ ̽��ֱ��amount of leisure time that Agta enjoy is testament to the effectiveness of the hunter-gatherer way of life. This leisure time also helps to explain how these communities manage to share so many skills and so much knowledge within lifetimes and across generations.”

Reference:

Dyble, M., Thorley, J., Page, A.E., Smith, D. & Migliano, A.B. ‘Engagement in agricultural work is associated with reduced leisure time among Agta hunter-gatherers.’ Nature Human Behaviour (2019). DOI: 10.1038/s41562-019-0614-6

Hunter-gatherers in the Philippines who convert to farming work around ten hours a week longer than their forager neighbours, a new study suggests, complicating the idea that agriculture represents progress. ̽��ֱ��research also shows that the adoption of agriculture impacts most on the lives of women.

For a long time, the transition from foraging to farming was assumed to represent progress

Mark Dyble

Agta family relaxing in the late afternoon

Acknowledgements

This project was funded by Levehulme Trust grant RP2011-R-045.

̽��ֱ��text in this work is licensed under a Creative Commons Attribution 4.0 International License. Images, including our videos, are Copyright © ̽��ֱ�� of Cambridge and licensors/contributors as identified. All rights reserved. We make our image and video content available in a number of ways – as here, on our main website under its Terms and conditions, and on a range of channels including social media that permit your use and sharing of our content under their respective Terms.

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̽��ֱ��cultural significance of carbon-storing peatlands to rural communities

sc604 — Tue, 21 May 2019 06:30:00 +0000

Tropical peatlands, found in Southeast Asia, Africa, Central and South America, play an important, and, until recently, underappreciated role for the global climate system, due to their capacity to process and store large amounts of carbon. Across the world, peat covers just three per cent of the land’s surface, but stores one third of the Earth’s soil carbon.

̽��ֱ��peatlands are sparsely populated but have been inhabited for centuries by indigenous and Spanish-descended populations. Even now, most communities are only accessible by boat.

Now, a group of researchers led by a ̽��ֱ�� of Cambridge geographer have carried out the first detailed survey of how local communities view and interact with these important landscapes. Their results are reported in the journal Biological Conservation.

Working with colleagues from Peru, the UK researchers spent time with two rural Amazonian communities: a small indigenous community from the Urarina nation and a larger mestizo community of mixed cultural heritage. While other researchers have been engaging with these communities for decades, the study was the first to engage with their views on the uses, cultural significance, management and conservation of peatlands in the Peruvian Amazon.

“These communities are very remote, and very little is known about their relationship with the peatlands,” said Christopher Schulz from Cambridge’s Department of Geography, the paper’s first author. “People living in remote and rural communities are shaping ecosystem management in their surroundings, but their perspectives are rarely heard in wider debates.”

Members of both communities are primarily subsistence farmers, although the mestizo community does have some small shops and conducts some trade outside their community. Both communities, along with others based in the remote, largely-unknown peatlands, are mostly ignored by central government.

̽��ֱ��peatlands are home to various guardian spirits, such as the Baainu known among the Urarina people, who is said to trick people into losing their way. ̽��ֱ��area is also home to various ‘dead lakes’ which are culturally taboo among the mestizo community, who believe that guardian spirits can cause thunderstorms if the lakes are approached. ̽��ֱ��mestizo community also fear that approaching the dead lakes could lead to getting attacked by anacondas or caimans, or getting sucked into the soft ground.

Away from the lakes, the landscape is dominated by palm trees, which grow well despite the wet, poor peatland soils, and are an important food source for animals and for the Urarina and mestizo communities. ̽��ֱ��palm fruit and hearts are harvested by both communities for personal consumption and to sell to travelling traders. Both communities also make use of the wood and timber, although it is of lower quality than from trees from non-peatland areas. In the Urarina community, the palm fronds are also used as roofing, although these are increasingly being replaced by corrugated metal roofs.

In addition to their practical applications, palms also have a cultural and spiritual function. In the Urarina community, fibres from the aguaje palm are used for textile production. ̽��ֱ��Urarina creation myth contains an element in which a wise woman is identified by her ability to weave aguaje fibres into cloth.

Given the importance of the palm trees to both communities, it has led to issues of conservation. To harvest the aguaje fruits, the trees are currently felled. “Both communities recognise that they have an effect on palm tree populations, but they don’t have any specific conservation strategies as such,” said Schulz. “In the past, different groups have introduced equipment for climbing the palms instead of felling them, so that’s a simple conservation initiative that could be supported.”

“ ̽��ֱ��knowledge accumulated by the Urarina about these permanently wet ecosystems is the best guarantee for their conservation,” said co-author Manuel Martín Brañas from the Peruvian Amazon Research Institute (IIAP).

“Before the scientific community had discovered the importance of these ecosystems for the climatic balance of the planet, the Urarina were already using them in an efficient and sustainable way, they classified them, gave them names, and they had established social controls for not damaging them,” said co-author Cecilia Núñez Pérez, also from IIAP.

Further research will investigate the potential role that conservation NGOs and other relevant stakeholders or institutions could play in the safeguarding of peatland areas, and ecological surveys will be conducted to better understand the ecological composition of the peatland vegetation.

̽��ֱ��research was funded in part by the Natural Environment Research Council (NERC).

Reference:
Christopher Schulz et al. ‘Uses, cultural significance, and management of peatlands in the Peruvian Amazon: Implications for conservation.’ Biological Conservation (2019). DOI: 10.1016/j.biocon.2019.04.005

A bold response to the world’s greatest challenge
̽��ֱ�� ̽��ֱ�� of Cambridge is building on its existing research and launching an ambitious new environment and climate change initiative. Cambridge Zero is not just about developing greener technologies. It will harness the full power of the ̽��ֱ��’s research and policy expertise, developing solutions that work for our lives, our society and our biosphere.

A group of UK and Peruvian researchers have carried out the first detailed study of how rural communities interact with peatlands in the Peruvian Amazon, a landscape that is one of the world’s largest stores of carbon.

People living in remote and rural communities are shaping ecosystem management in their surroundings, but their perspectives are rarely heard in wider debates

Christopher Schulz

Travelling to a peatland area with the Urarina.

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Ailing bodies, angry mountains, healing spirits: shamanic healing in Mongolia

lw355 — Fri, 18 Jan 2019 09:30:05 +0000

Read the story here

Through sound and photography, Cambridge researcher Dr Elizabeth Turk shares her experiences of talking to shamanic healers in Mongolia. Over the past eight years, the social anthropologist has been exploring the increased popularity of nature-based remedies and ‘alternative’ medicine in the wake of the region's seismic politico-economic shifts of recent decades.

Elizabeth Turk

Buyankhishig criss-crossed the hillside before making offerings of vodka and milk. Then, beating her drum and chanting, she invited her ancestral spirits to enter her body.

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Mysterious 11,000-year-old skull headdresses go on display in Cambridge

sjr81 — Thu, 21 Jun 2018 08:21:37 +0000

̽��ֱ��headdresses are the star exhibits in A Survival Story – Prehistoric Life at Star Carr which gives visitors a fascinating glimpse into life in Mesolithic-era Britain following the end of the last Ice Age.

At the time people were building their homes on the shore of Lake Flixton, five miles inland from what is now the North Yorkshire coast, Britain was still attached to Europe with climates warming rapidly.

As well as the spectacular headdresses, made of red deer skull and antlers, the exhibition features other Mesolithic-era objects such as axes and weapons used to hunt a range of animals such as red deer and elk.

Also going on display is a wooden paddle – used to transport settlers around the lake – as well as objects for making fire. Beads and pendants made of shale and amber also provide evidence of how people adorned themselves, as do objects used for making cloths from animal skins.

Most of the objects on display are from MAA. They were recovered from excavations conducted at the site by Cambridge archaeologist Professor Grahame Clark. More recently, excavations have been conducted by the archaeologists from the Universities of Chester, Manchester and York.

It is also the first time so many of the artefacts belonging to MAA have been on display side-by-side. Many of the objects are very fragile and can’t be moved, meaning it is a unique opportunity to see such a wide selection of material from the Star Carr site.

Exhibition curator Dr Jody Joy said: “Star Carr is unique. Only a scattering of stone tools normally survive from so long ago; but the waterlogged ground there has preserved bone, antler and wooden objects. It’s here that archaeologists have found the remains of the oldest house in Britain, exotic jewellery and mysterious headdresses.

“This was a time before farming, before pottery, before metalworking – but the people who made their homes there returned to the same place for hundreds of years.

“ ̽��ֱ��most mysterious objects found at Star Carr are 33 deer skull headdresses. Only three similar objects have been discovered elsewhere – all in Germany. Someone has removed parts of the antlers and drilled holes in the skulls, but archaeologists don’t know why. They may have been hunting disguises, they may have been used in ceremonies or dances. We can never know for sure, but this is why Star Carr continues to intrigue us.”

As well as the headdresses, archaeologists have also discovered scatters of flint showing where people made stone tools, and antler points used to hunt and fish. 227 points were found at Star Carr, more than 90pc of all those ever discovered in Britain.

Closer to what was the lake edge (Lake Flixton has long since dried up), there is evidence of Mesolithic-era enterprise including wooden platforms used as walkways and jetties (the earliest known examples of carpentry in Europe) – where boats would have given access to the lake and its two islands.

First discovered in 1947 by an amateur archaeologist, work at Star Carr continues to this day. Unfortunately, recent artefacts are showing signs of decay as changing land use around the site causes the peat where many artefacts have been preserved naturally for millennia to dry out. It is now a race against time for archaeologists to discover more about the site before it is lost.

“Star Carr shows that although life was very different 11,500 years ago, people shared remarkably similar concerns to us,” added Joy. “They needed food, warmth and comfort. They made sense of the world through ritual and religion.

“ ̽��ֱ��people of Star Carr were very adaptable and there is much we can learn from them as we too face the challenges of rapid climate change. There are still many discoveries to be made, but these precious archaeological remains are now threatened by the changing environment.

“As they are so old, the objects from Star Carr are very fragile and they must be carefully monitored and stored. As a result, few artefacts are normally on display. This is a rare opportunity to see so many of these objects side-by-side telling the story of this extraordinary site.”

A Survival Story – Prehistoric Life at Star Carr is on display at the Li Ka Shing Gallery at the Museum of Archaeology and Anthropology, Downing Street, Cambridge, from June 21 to December 30, 2019. Entry is free.

Three 11,500-year-old deer skull headdresses – excavated from a world-renowned archaeological site in Yorkshire – will go on display, one for the first time, at Cambridge ̽��ֱ��’s Museum of Archaeology and Anthropology (MAA) from today.

̽��ֱ��most mysterious objects found at Star Carr are 33 deer skull headdresses. Only three similar objects have been discovered elsewhere – all in Germany.

Jody Joy

Museum of Archaeology and Anthropology

One of the three Mesolithic deer skull headdresses from the new exhibition

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Living in a material world: why 'things' matter

lw355 — Wed, 18 Oct 2017 08:00:59 +0000

From the tools we work with to the eyeglasses and dental implants that improve us, our bodies are shaped by the things we use. We express and understand our identities through clothing, cars and hobbies. We create daily routines and relate to each other through houses and workplaces. We imagine place, history and political regimens through sculptures and paintings.

Even when we think we are dealing with abstract information, the form it takes makes a huge difference. When printing liberated the written word from the limited circulation of handwritten manuscripts, the book and the newspaper became fundamental to religious and political changes, and helped create the modern world.

Studies of material culture focus upon things not just as material objects, but also on how they reflect our meanings and uses. Throughout the humanities and social sciences, there is a long tradition of thinking principally about meaning and human intention, but scholars are now realising the immense importance of material things in social life.

At the core of material culture studies is the question of how people and things interact. This is a simple, sweeping question, but one long overlooked, thanks to historically dominant philosophical traditions that focus narrowly on human intention. In fact, it’s only in the past decade that scholars have posed the question of material agency – how things structure human lives and action.

Material culture studies have emerged as central in many disciplines across the ̽��ֱ�� of Cambridge. In archaeology and history, scholars see material objects as fundamental sources for the human past, counterbalancing the discourse-oriented view that written texts give us. Should we use historical sources to see what people think they ate, or count their rubbish to find out what they really consumed? Combining the two gives us answers of unprecedented scope.

Geographers ask why it makes a difference whether workplaces are organised into separate offices or open-plan cubicles. Literary scholars draw attention to how experience and meaning are built around things, like Marcel Proust’s remembering of things long past as a madeleine cake is dipped in tea; even books themselves are artefacts of a singular and powerful kind. Likewise, studying anatomical models and astronomical instruments empowers an understanding of the history of science as a practical activity. And anthropologists explore the capacity of art to cross cultures and express the claims of indigenous peoples.

Material things are also at the heart of new fields such as heritage studies. Memory itself is material, as we’ve seen recently in the USA, where whether to keep or tear down statues of historic figures such as Confederate generals can polarise people.

Unlike most newly emerging fields in the sciences, material culture studies are grounded in a sprawling panoply of related approaches rather than in a tightly focused paradigm. They come from a convergence of archaeology, anthropology, history, geography, literary studies, economics and many other disciplines, each with its own methods for approaching human–thing interactions.

̽��ֱ��reasons for this interest are not hard to find. ̽��ֱ�� ̽��ֱ�� offers a rare combination of three essential foundations for the field. One is world-class strength in the humanities and social sciences, sustained by institutions like the Centre for Research in the Arts, Social Sciences and Humanities (CRASSH), an essential venue for interdisciplinary collaboration as shown by its 'Things' seminar series (see panel).

Most human dilemmas are material dilemmas in some way

̽��ֱ��second is the capacity for a huge range of scientific analyses of materials. ̽��ֱ��third is our immensely varied museum collections: the Fitzwilliam Museum’s treasures; the Museum of Classical Archaeology’s 19th-century cast gallery; the Museum of Archaeology and Anthropology’s worldwide prehistoric, historic and ethnographic collections; and many others. Where else can scholars interested in the material aspect of Victorian collecting study Darwin’s original finches or Sedgwick’s and Scilla’s original fossils, boxes, labels, archives and all?

Whether it’s work on historic costume, craft production, religion or books, the study of material culture offers unparalleled insights into how humans form their identities, use their skills and create a sense of place and history.

But it is not only a descriptive and historical field. Most human dilemmas are material dilemmas in some way. Where did our desire for things come from and how did the economics of consumerism develop? How can we organise our daily lives to reduce our dependence on cars? Should we care where the objects we buy come from before they reach the supermarket shelves? How do repatriation claims grow out of the entangled histories of museum objects?

̽��ֱ��shape of this new field is still emerging, but Cambridge research will be at the heart of it.

Professor John Robb is at the Department of Archaeology, Professor Simon Goldhill is at the Faculty of Classics, Professor Ulinka Rublack is at the Faculty of History and Professor Nicholas Thomas is at the Museum of Archaeology and Anthropology.

Things structure our lives. They enrich us, embellish us and express our hopes and fears. Here, to introduce a month-long focus on research on material culture, four academics from different disciplines explain why understanding how we interact with our material world can reveal unparalleled insights into what it is to be human.

Studies of material culture focus upon things not just as material objects, but also on how they reflect our meanings and uses.

John Robb, Simon Goldhill, Ulinka Rublack, Nicholas Thomas

Harlow Heslop

All the things

Curious objects and CRASSH courses

You’ve had a difficult time lately. You’re thinking that all this bad luck might be more than coincidence. You trim your nails, snip some hair and bend a couple of pins. You put them in a bottle with a dash of urine, heat it up and put it in a wall. That’ll cure the bewitchment, you say to yourself.

Making a ‘witch bottle’ like this would be an entirely reasonable thing to do 400 years ago. It would also be reasonable to swallow a stone from a goat’s stomach to counteract poisoning and hide an old shoe in a chimney breast to increase the chance of conceiving.

“All of these objects took on layers of meaning for their owners, and the fact these strong connections existed at all gives us glimpses of people’s beliefs, hopes and lives,” says Annie Thwaite, a PhD student in the Department of History and Philosophy of Science. She is also one of the convenors of a seminar series on ‘Things’ at the Centre for Research in the Arts, Social Sciences and Humanities (CRASSH).

“Material culture was a crucial part of medicine in the 17th century. Objects like witch bottles are often dismissed as ‘folkish’. But by investigating the bottles’ architectural and geographical situation, their material properties and processes, you start to look through the eyes of their owners. Fearful of supernatural intrusion into their homes and bodies, people would go to great efforts to use something they regarded as a legitimate element of early modern medical practice.”

Charms and amulets, votives and potions, myths and magic will be discussed as this year’s ‘Things’ seminars begins a new focus on imaginative objects.

“Like material culture studies, the seminar series is broad and varied,” she explains. “We might just as easily examine the skills required to craft objects as the power of objects to become politicised.

“Things matter greatly to humans. We have short lives and our stuff outlives us. While we can’t tell our own story, maybe they can.”

̽��ֱ��text in this work is licensed under a Creative Commons Attribution 4.0 International License. For image use please see separate credits above.

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