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97-612: Global cultural flow involves the flow of people, artifacts , and ideas across national boundaries as result of globalization . Global cultural flows can be observed in five interdependent ' Landscapes ', or dimensions, that distinguish the fundamental disjunctures between economy, culture, and politics in the global cultural economy . The five dimensions of global cultural flow include: These dimensions restructure "the means by which individuals establish personal and collective identities." The common suffix -scape denotes these terms as being " perspectival constructs inflected…by

194-427: A chronological timeline for past occurrences at the site. Modern archaeologists take care to distinguish material culture from ethnicity , which is often more complex, as expressed by Carol Kramer in the dictum "pots are not people." Artifact analysis is determined by what type of artifact is being examined, the best. Lithic analysis refers to analyzing artifacts that are created with stones and are often in

291-415: A chronological timeline is a crucial part of artifact analysis. The different types of analyses above can all assist in the process of artifact dating. The major types of dating include relative dating , historical dating and typology . Relative dating occurs when artifacts are placed in a specific order in relation to one another while historical dating occurs for periods of written evidence; relative dating

388-779: A classificatory terminology groups many different types of relationships under one term. For example, the word brother in English-speaking societies indicates a son of one's same parent; thus, English-speaking societies use the word brother as a descriptive term referring to this relationship only. In many other classificatory kinship terminologies, in contrast, a person's male first cousin (whether mother's brother's son, mother's sister's son, father's brother's son, father's sister's son) may also be referred to as brothers. The major patterns of kinship systems that are known which Lewis Henry Morgan identified through kinship terminology in his 1871 work Systems of Consanguinity and Affinity of

485-438: A considerable degree. Ethnoscapes allow for one to recognize that their notions of space, place, and community have become much more complex—indeed, a ‘single community’ may now be dispersed across the globe. Appadurai claims that this is not to say there are no relatively stable communities and networks of kinship , friendship , work, and leisure, as well as of birth, residence, and other filial forms. Rather, it highlights that

582-421: A father and his brothers. Kinship terminologies include the terms of address used in different languages or communities for different relatives and the terms of reference used to identify the relationship of these relatives to ego or to each other. Kin terminologies can be either descriptive or classificatory . When a descriptive terminology is used, a term refers to only one specific type of relationship, while

679-470: A father in relation to a child) or reflect an absolute (e.g. the difference between a mother and a childless woman). Degrees of relationship are not identical to heirship or legal succession. Many codes of ethics consider the bond of kinship as creating obligations between the related persons stronger than those between strangers, as in Confucian filial piety . In a more general sense, kinship may refer to

776-403: A feature of humans, but also of many other primates , was yet to emerge and society was considered to be a uniquely human affair. As a result, early kinship theorists saw an apparent need to explain not only the details of how human social groups are constructed, their patterns, meanings and obligations, but also why they are constructed at all. The why explanations thus typically presented

873-406: A kind of relation on all peoples, insisting that kinship consists in relations of consanguinity and that kinship as consanguinity is a universal condition.(Schneider 1984, 72) Schneider preferred to focus on these often ignored processes of "performance, forms of doing, various codes for conduct, different roles" (p. 72) as the most important constituents of kinship. His critique quickly prompted

970-684: A language, both in the uses of terms for kin but also in the fluidities of language, meaning, and networks. His field studies criticized the ideas of structural-functional stability of kinship groups as corporations with charters that lasted long beyond the lifetimes of individuals, which had been the orthodoxy of British Social Anthropology . This sparked debates over whether kinship could be resolved into specific organized sets of rules and components of meaning, or whether kinship meanings were more fluid, symbolic, and independent of grounding in supposedly determinate relations among individuals or groups, such as those of descent or prescriptions for marriage. From

1067-421: A man and a woman such that children born to the woman are the recognized legitimate offspring of both partners." Edmund Leach argued that no one definition of marriage applied to all cultures, but offered a list of ten rights frequently associated with marriage, including sexual monopoly and rights with respect to children (with specific rights differing across cultures). There is wide cross-cultural variation in

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1164-420: A maternal grandfather and his sister are referred to as paanth ngan-ngethe and addressed with the vocative ngethin. In Bardi , a father and his sister are irrmoorrgooloo ; a man's wife and his children are aalamalarr. In Murrinh-patha , nonsingular pronouns are differentiated not only by the gender makeup of the group, but also by the members' interrelation. If the members are in a sibling-like relation,

1261-400: A more or less literal basis. Kinship can also refer to a principle by which individuals or groups of individuals are organized into social groups , roles, categories and genealogy by means of kinship terminologies . Family relations can be represented concretely (mother, brother, grandfather) or abstractly by degrees of relationship (kinship distance). A relationship may be relative (e.g.

1358-513: A part of material culture . Artifacts can come from any archaeological context or source such as: Examples include stone tools , pottery vessels, metal objects such as weapons and items of personal adornment such as buttons , jewelry and clothing. Bones that show signs of human modification are also examples. Natural objects, such as fire cracked rocks from a hearth or plant material used for food, are classified by archaeologists as ecofacts rather than as artifacts. Artifacts exist as

1455-416: A piece of it). Ideoscapes therefore can consist of such ideas as "freedom, welfare, rights, sovereignty, representation , and democracy." This globalization -related article is a stub . You can help Misplaced Pages by expanding it . This article relating to anthropology is a stub . You can help Misplaced Pages by expanding it . Artifact (archaeology) An artifact or artefact ( British English )

1552-462: A relationship between two entities (e.g. the word 'sister' denotes the relationship between the speaker or some other entity and another feminine entity who shares the parents of the former), trirelational kin-terms—also known as triangular, triadic, ternary, and shared kin-terms—denote a relationship between three distinct entities. These occur commonly in Australian Aboriginal languages with

1649-408: A result of behavioral and transformational processes. A behavioral process involves acquiring raw materials , manufacturing these for a specific purpose and then discarding after use. Transformational processes begin at the end of behavioral processes; this is when the artifact is changed by nature and/or humans after it has been deposited. Both of these processes are significant factors in evaluating

1746-412: A similarity or affinity between entities on the basis of some or all of their characteristics that are under focus. This may be due to a shared ontological origin, a shared historical or cultural connection, or some other perceived shared features that connect the two entities. For example, a person studying the ontological roots of human languages ( etymology ) might ask whether there is kinship between

1843-445: A social relationship as created, constituted and maintained by a process of interaction, or doing (Schneider 1984, 165). Schneider used the example of the citamangen / fak relationship in Yap society, that his own early research had previously glossed over as a father / son relationship, to illustrate the problem; The crucial point is this: in the relationship between citamangen and fak

1940-457: A society who are not close genealogical relatives may nevertheless use what he called kinship terms (which he considered to be originally based on genealogical ties). This fact was already evident in his use of the term affinity within his concept of the system of kinship . The most lasting of Morgan's contributions was his discovery of the difference between descriptive and classificatory kinship terms, which situated broad kinship classes on

2037-425: A species (e.g. as in kin selection theory). It may also be used in this specific sense when applied to human relationships, in which case its meaning is closer to consanguinity or genealogy . Family is a group of people affiliated by consanguinity (by recognized birth), affinity (by marriage), or co-residence/shared consumption (see Nurture kinship ). In most societies, it is the principal institution for

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2134-440: A systemic cultural model that can be elicited in fieldwork, but also when allowing considerable individual variability in details, such as when they are recorded through relative products. In trying to resolve the problems of dubious inferences about kinship "systems", George P. Murdock (1949, Social Structure) compiled kinship data to test a theory about universals in human kinship in the way that terminologies were influenced by

2231-456: A third pronoun (SIB) will be chosen distinct from the Masculine (MASC) and Feminine/Neuter (FEM). In many societies where kinship connections are important, there are rules, though they may be expressed or be taken for granted. There are four main headings that anthropologists use to categorize rules of descent. They are bilateral , unilineal , ambilineal and double descent. A descent group

2328-465: A wide array of lineage-based societies with a classificatory kinship system , potential spouses are sought from a specific class of relatives as determined by a prescriptive marriage rule. Insofar as regular marriages following prescriptive rules occur, lineages are linked together in fixed relationships; these ties between lineages may form political alliances in kinship dominated societies. French structural anthropologist Claude Lévi-Strauss developed

2425-512: Is a social group whose members talk about common ancestry. A unilineal society is one in which the descent of an individual is reckoned either from the mother's or the father's line of descent. Matrilineal descent is based on relationship to females of the family line. A child would not be recognized with their father's family in these societies, but would be seen as a member of their mother's family's line. Simply put, individuals belong to their mother's descent group. Matrilineal descent includes

2522-600: Is a descent group composed of three or more clans each of whose apical ancestors are descended from a further common ancestor. If a society is divided into exactly two descent groups, each is called a moiety , after the French word for half . If the two halves are each obliged to marry out, and into the other, these are called matrimonial moieties . Houseman and White (1998b, bibliography) have discovered numerous societies where kinship network analysis shows that two halves marry one another, similar to matrimonial moieties, except that

2619-403: Is a general term for an item made or given shape by humans, such as a tool or a work of art, especially an object of archaeological interest. In archaeology , the word has become a term of particular nuance; it is defined as an object recovered by archaeological endeavor, including cultural artifacts (of cultural interest). "Artifact" is the general term used in archaeology, while in museums

2716-438: Is also used as a generic term to describe a digital media artifact where items of digital media are associated with regions in space and can then be triggered by the location of the person experiencing the media. Thus, in a mediascape, a person may walk around an area and as they do so they will hear digitally stored sounds associated with different places in that area. The ideoscape is the flow of ideas and ideologies , and

2813-433: Is composed of concepts, terms, and images. This movement of ideas can take place on a small-scale, such as an individual sharing their personal views on Twitter, or it can take place on a larger and more systematic level (such as missionaries). The ideoscape is often political and usually has to do with the ideologies of states along with the counter-ideologies of movements explicitly oriented towards capturing state power *or

2910-475: Is considered most significant differs from culture to culture. A clan is generally a descent group claiming common descent from an apical ancestor. Often, the details of parentage are not important elements of the clan tradition. Non-human apical ancestors are called totems . Examples of clans are found in Chechen , Chinese , Irish , Japanese , Polish , Scottish , Tlingit , and Somali societies. A phratry

3007-524: Is fronted, however, the term nakurrng now incorporates the male speaker as a propositus ( P i.e. point of reference for a kin-relation) and encapsulates the entire relationship as follows: Many Australian languages also have elaborate systems of referential terms for denoting groups of people based on their relationship to one another (not just their relationship to the speaker or an external propositus like 'grandparents'). For example, in Kuuk Thaayorre ,

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3104-488: Is not the only function of the family; in societies with a sexual division of labor , marriage , and the resulting relationship between two people, it is necessary for the formation of an economically productive household . Different societies classify kinship relations differently and therefore use different systems of kinship terminology – for example some languages distinguish between affinal and consanguine uncles, whereas others have only one word to refer to both

3201-452: Is one criterion for membership of many social groups. But it may not be the only criterion; birth, or residence, or a parent's former residence, or utilization of garden land, or participation in exchange and feasting activities or in house-building or raiding, may be other relevant criteria for group membership."(Barnes 1962,6) Similarly, Langness' ethnography of the Bena Bena also emphasized

3298-491: Is principally an institution in which interpersonal relationships, usually intimate and sexual, are acknowledged. When defined broadly, marriage is considered a cultural universal . A broad definition of marriage includes those that are monogamous , polygamous , same-sex and temporary. The act of marriage usually creates normative or legal obligations between the individuals involved, and any offspring they may produce. Marriage may result, for example, in "a union between

3395-624: Is the case in many societies practicing totemic religion where society is divided into several exogamous totemic clans, such as most Aboriginal Australian societies. Marriages between parents and children, or between full siblings, with few exceptions, have been considered incest and forbidden. However, marriages between more distant relatives have been much more common, with one estimate being that 80% of all marriages in history have been between second cousins or closer. Systemic forms of preferential marriage may have wider social implications in terms of economic and political organization. In

3492-442: Is when artifacts are dug up from sites and collected in private or sold before they are able to be excavated and analyzed through formal scientific archaeology. The debate is centered around the difference in beliefs between collectors and archaeologists. Archaeologists are focused on excavation, context and lab work when it comes to artifacts, while collectors are motivated by varying personal desires. This brings many to ask themselves

3589-609: The Binary oppositions that were imposed through colonialism , such as those of ‘global’ vs. ‘local’, south vs. north, and metropolitan vs. non-metropolitan. He instead proposes that "flows" or "scapes" move through the world, carrying capital, images, people, information, technologies, and ideas. As these flows travel through national boundaries, they form different combinations and interdependencies, mutate, and divide cultural ideas into "nation" and " state ." Appadurai further states that, despite disjunctures having always existed between

3686-556: The alliance theory to account for the "elementary" kinship structures created by the limited number of prescriptive marriage rules possible. Claude Lévi-Strauss argued in The Elementary Structures of Kinship (1949), that the incest taboo necessitated the exchange of women between kinship groups. Levi-Strauss thus shifted the emphasis from descent groups to the stable structures or relations between groups that preferential and prescriptive marriage rules created. One of

3783-413: The context of an artifact. The context of an artifact can be broken into two categories: primary context and secondary context. A matrix is a physical setting within which an artifact exists, and a provenience refers to a specific location within a matrix. When an artifact is found in the realm of primary context, the matrix and provenience have not been changed by transformational processes. However,

3880-536: The host city ) and mediascapes (the opening and closing ceremonies showcase national cultures), as well as ideoscapes (images of the host city and country, their history, and customs circulate worldwide to attract tourists) and ethnoscapes (migrations of business networks and localities that are removed from parts of the city to make space for Olympic venues). Finanscapes can become in disjunction with ethnoscapes, as networks of global Social movements often protest against Human Rights Violations that take place during

3977-468: The " House of Windsor ". The concept of a house society was originally proposed by Claude Lévi-Strauss who called them " sociétés à maison ". The concept has been applied to understand the organization of societies from Mesoamerica and the Moluccas to North Africa and medieval Europe. Lévi-Strauss introduced the concept as an alternative to 'corporate kinship group' among the cognatic kinship groups of

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4074-498: The "world of commodities" and the "world of news and politics." In particular, advertising can directly impact the landscape (in the form of posters and billboards) and also subtly influence—through persuasive techniques and an increasingly pervasive presence—the way that people perceive reality. The term mediascape predates Appadurai's use; it was first used in trade by the American company Mediascape Corporation , formed in 1992, for

4171-506: The 1950s onwards, reports on kinship patterns in the New Guinea Highlands added some momentum to what had until then been only occasional fleeting suggestions that living together (co-residence) might underlie social bonding, and eventually contributed to the general shift away from a genealogical approach (see below section). For example, on the basis of his observations, Barnes suggested: [C]learly, genealogical connexion of some sort

4268-464: The Batek people of Malaysia recognize kinship ties through both parents' family lines, and kinship terms indicate that neither parent nor their families are of more or less importance than the other. Some societies reckon descent patrilineally for some purposes, and matrilineally for others. This arrangement is sometimes called double descent. For instance, certain property and titles may be inherited through

4365-505: The English word seven and the German word sieben . It can be used in a more diffuse sense as in, for example, the news headline " Madonna feels kinship with vilified Wallis Simpson ", to imply a felt similarity or empathy between two or more entities. In biology , "kinship" typically refers to the degree of genetic relatedness or the coefficient of relationship between individual members of

4462-564: The European conquest of Africa – has also raised ethical questions. Pan-African activists such as Mwazulu Diyabanza and the Front Multi Culturel Anti-Spoliation (Multicultural Front Against Pillaging) have taken direct action against European museums, aiming to restitute items they believe to belong to Africa. Kinship Kinship can refer both to the patterns of social relationships themselves, or it can refer to

4559-466: The Games; as result, ideoscapes then clash with ethnoscapes, as city brands and narratives are disrupted by these demonstrations and subsequent negative press. The ethnoscape refers to human migration , the flow of people across boundaries. This includes migrants, refugees, exiles, and tourists, among other moving individuals and groups, all of whom appear to affect the politics of (and between) nations to

4656-459: The Human Family are: There is a seventh type of system only identified as distinct later: The six types (Crow, Eskimo, Hawaiian, Iroquois, Omaha, Sudanese) that are not fully classificatory (Dravidian, Australian) are those identified by Murdock (1949) prior to Lounsbury's (1964) rediscovery of the linguistic principles of classificatory kin terms. While normal kin-terms discussed above denote

4753-549: The Iroquois proper are specifically matrilineal. In a society which reckons descent bilaterally (bilineal), descent is reckoned through both father and mother, without unilineal descent groups. Societies with the Eskimo kinship system, like the Inuit , Yupik , and most Western societies, are typically bilateral. The egocentric kindred group is also typical of bilateral societies. Additionally,

4850-644: The Pacific region. The socially significant groupings within these societies have variable membership because kinship is reckoned bilaterally (through both father's and mother's kin) and comes together for only short periods. Property, genealogy and residence are not the basis for the group's existence. Marriage is a socially or ritually recognized union or legal contract between spouses that establishes rights and obligations between them, between them and their children, and between them and their in-laws. The definition of marriage varies according to different cultures, but it

4947-831: The Western Pacific) described patterns of events with concrete individuals as participants stressing the relative stability of institutions and communities, but without insisting on abstract systems or models of kinship. Gluckman (1955, The judicial process among the Barotse of Northern Rhodesia) balanced the emphasis on stability of institutions against processes of change and conflict, inferred through detailed analysis of instances of social interaction to infer rules and assumptions. John Barnes , Victor Turner , and others, affiliated with Gluckman's Manchester school of anthropology, described patterns of actual network relations in communities and fluid situations in urban or migratory context, as with

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5044-443: The actual bonds of blood relationship had a force and vitality of their own quite apart from any social overlay which they may also have acquired, and it is this biological relationship itself which accounts for what Radcliffe-Brown called "the source of social cohesion". (Schneider 1984, 49) Schneider himself emphasised a distinction between the notion of a social relationship as intrinsically given and inalienable ( from birth ), and

5141-486: The advent of electronic money has rendered the transfer of capital and finance around the world subject to an increasingly easy process that posits a major paradigm shift. Giddens suggests that this ease has the potential to destabilize what would be considered prior as stable economies. Today, the global transfer of money has only accelerated in pace, with transactions in various large, international finance hubs (e.g. NYSE ) have almost immediate effects on economies around

5238-526: The archaeological question, "Who owns the past?" There are also ethical issues over the display of artifacts in museums which have been taken from other countries in questionable circumstances, for example the display of the Parthenon (Elgin) Marbles by the British Museum . The display of objects belonging to indigenous peoples of non-European countries by European museums – particularly those taken during

5335-437: The attempts to break out of universalizing assumptions and theories about kinship, Radcliffe-Brown (1922, The Andaman Islands ; 1930, The social organization of Australian tribes) was the first to assert that kinship relations are best thought of as concrete networks of relationships among individuals. He then described these relationships, however, as typified by interlocking interpersonal roles. Malinowski (1922, Argonauts of

5432-460: The basis of imputing abstract social patterns of relationships having little or no overall relation to genetic closeness but instead cognition about kinship, social distinctions as they affect linguistic usages in kinship terminology , and strongly relate, if only by approximation, to patterns of marriage. Source: A more flexible view of kinship was formulated in British social anthropology . Among

5529-405: The behavioral similarities or social differences among pairs of kin, proceeding on the view that the psychological ordering of kinship systems radiates out from ego and the nuclear family to different forms of extended family . Lévi-Strauss (1949, Les Structures Elementaires), on the other hand, also looked for global patterns to kinship, but viewed the "elementary" forms of kinship as lying in

5626-476: The boundaries of incest . A great deal of inference was necessarily involved in such constructions as to "systems" of kinship, and attempts to construct systemic patterns and reconstruct kinship evolutionary histories on these bases were largely invalidated in later work. However, anthropologist Dwight Read later argued that the way in which kinship categories are defined by individual researchers are substantially inconsistent. This not only occurs when working within

5723-452: The context of Australian Aboriginal kinship . In Bininj Kunwok , for example, the bi-relational kin-term nakurrng is differentiated from its tri-relational counterpart by the position of the possessive pronoun ke . When nakurrng is anchored to the addressee with ke in the second position, it simply means 'brother' (which includes a broader set of relations than in English). When the ke

5820-407: The differences between actual human-made lithic artifact and geofacts – naturally occurring lithics that resemble human-made tools. It is possible to authenticate artifacts by examining the general characteristics attributed to human-made tools and local characteristics of the site. Artifacts, features and ecofacts can all be located together at sites. Sites may include different arrangements of

5917-445: The distribution of goods. The following lab techniques all contribute to the process of lithic analysis: petrographic analysis, neutron activation , x-ray fluorescence , particle-induced x-ray emission , individual flake analysis and mass analysis. Another type of artifact analysis is ceramic analysis, which is based around the archaeological study of pottery . This type of analysis can help archaeologists gain information on

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6014-508: The early 20th century. Kinship systems as defined in anthropological texts and ethnographies were seen as constituted by patterns of behavior and attitudes in relation to the differences in terminology, listed above, for referring to relationships as well as for addressing others. Many anthropologists went so far as to see, in these patterns of kinship, strong relations between kinship categories and patterns of marriage, including forms of marriage, restrictions on marriage, and cultural concepts of

6111-548: The equivalent general term is normally "object", and in art history perhaps artwork or a more specific term such as "carving". The same item may be called all or any of these in different contexts, and more specific terms will be used when talking about individual objects, or groups of similar ones. Artifacts exist in many different forms and can sometimes be confused with ecofacts and features ; all three of these can sometimes be found together at archaeological sites. They can also exist in different types of context depending on

6208-518: The fact of life in social groups ( which appeared to be unique to humans ) as being largely a result of human ideas and values. Morgan's explanation for why humans live in groups was largely based on the notion that all humans have an inherent natural valuation of genealogical ties (an unexamined assumption that would remain at the heart of kinship studies for another century, see below), and therefore also an inherent desire to construct social groups around these ties. Even so, Morgan found that members of

6305-409: The financescape framework, one must consider how global capital today moves in an increasingly fluid and non- isomorphic manner, thus contributing to an overall unpredictability of all the five aspects of global cultural flows as a whole. The fluidity of capital has been expounded on further by sociologists such as Anthony Giddens , who, in his 1999 BBC Reith lecture on globalization, claims that

6402-458: The flows of people, machinery, money, ideas and images, the world is at a crossroads where this is happening to a larger extent; he thus points to the importance of studying the "-scapes." These disjunctures also contribute to the central idea of deterritorialization , which Appadurai describes as the main force affecting globalization in the sense that people from different countries and socioeconomic backgrounds are mixing with one another; namely,

6499-442: The form of animal remains. Just as with lithic artifacts, faunal remains are extremely common within the field of archaeology. Faunal analysis provides insight to trade due to animals being exchanged in different markets over time and being traded over long distances. Faunal remains can also provide information on social status, ethnic distinctions and dieting from previous complex societies . Dating artifacts and providing them with

6596-577: The form of tools. Stone artifacts occur often throughout prehistoric times and are, therefore, a crucial aspect in answering archaeological questions about the past. On the surface, lithic artifacts can help archaeologists study how technology has developed throughout history by showing a variety of tools and manufacturing techniques from different periods of time. However, even deeper questions can be answered through this type of analysis; these questions can revolve around topics that include how societies were organized and structured in terms of socialization and

6693-457: The foundational works in the anthropological study of kinship was Morgan's Systems of Consanguinity and Affinity of the Human Family (1871). As is the case with other social sciences, Anthropology and kinship studies emerged at a time when the understanding of the Human species' comparative place in the world was somewhat different from today's. Evidence that life in stable social groups is not just

6790-466: The global cultural economy" (1990). Because cultural exchange and transactions have typically been restricted in the past due to geographical and economical obstacles, Appadurai's five dimensions allow for cultural transactions to occur. The concept of global cultural flows was introduced by anthropologist Arjun Appadurai in his essay "Disjuncture and difference in the global cultural economy" (1990), in which he argues that people ought to reconsider

6887-434: The globe. The mediascape refers to the scope of electronic and print media in global cultural flows; it refers both to the distribution of the electronic capabilities to produce and disseminate information (newspapers, Magazines, television, Films, etc.), as well as to "the images of the world created by these media." Such mediascapes provide vast deposits of images, narratives, and ethnoscapes to viewers, profoundly mixing

6984-473: The historical, linguistic, and political situatedness of different kinds of actors: nation-states , multinationals , diasporic communities, as well as subnational groupings and movements (whether religious, political or economic)," as well as "intimate face-to-face groups, such as villages, neighborhoods and families." The five dimensions were introduced by anthropologist and globalization theorist Arjun Appadurai in his essay "Disjuncture and difference in

7081-427: The lower classes of some countries integrating in to wealthier societies via the workforce. Subsequently, these people reproduce their ethnic culture, but in a deterritorialized context. Appadurai claims that global flows occur in and through the growing disjunctures between the scapes. The Olympic Games , for instance, organize financescapes (regional, national, and international business networks come in to invest in

7178-527: The male line, and others through the female line. Societies can also consider descent to be ambilineal (such as Hawaiian kinship ) where offspring determine their lineage through the matrilineal line or the patrilineal line . A lineage is a unilineal descent group that can demonstrate their common descent from a known apical ancestor . Unilineal lineages can be matrilineal or patrilineal, depending on whether they are traced through mothers or fathers, respectively. Whether matrilineal or patrilineal descent

7275-922: The matrix and provenience are changed by transformational processes when referring to secondary context. Artifacts exist in both contexts, and this is taken into account during the analysis of them. Another important type of context for archeologists, particularly from an art history perspective, is the term provenance , or the more general history of an artifact's ownership, location, and importance. Artifacts are distinguished from stratigraphic features and ecofacts. Stratigraphic features are non-portable remains of human activity that include hearths , roads , deposits, trenches and similar remains. Ecofacts , also referred to as biofacts, are objects of archaeological interest made by other organisms, such as seeds or animal bone . Natural objects that humans have moved but not changed are called manuports . Examples include seashells moved inland or rounded pebbles placed away from

7372-483: The mistake of assuming these particular cultural values of 'blood is thicker than water', common in their own societies, were 'natural' and universal for all human cultures (i.e. a form of ethnocentrism). He concluded that, due to these unexamined assumptions, the whole enterprise of 'kinship' in anthropology may have been built on faulty foundations. His 1984 book A Critique of The Study of Kinship gave his fullest account of this critique. Certainly for Morgan (1870:10)

7469-475: The mother's brother, who in some societies may pass along inheritance to the sister's children or succession to a sister's son. Conversely, with patrilineal descent , individuals belong to their father's descent group. Children are recognized as members of their father's family, and descent is based on relationship to males of the family line. Societies with the Iroquois kinship system, are typically unilineal, while

7566-487: The pace of technological innovation increases. Accordingly, the introduction of new technology (e.g., the Internet) increases cultural interactions and exchanges . For example, smartphones are moved across boundaries and radically affect day-to-day life for individuals all along the commodity chain . Financescape refers to the flow of money and global business networks across borders. Appadurai poses that when considering

7663-425: The primacy of residence patterns in 'creating' kinship ties: The sheer fact of residence in a Bena Bena group can and does determine kinship. People do not necessarily reside where they do because they are kinsmen: rather they become kinsmen because they reside there." (Langness 1964, 172 emphasis in original) In 1972 David M. Schneider raised deep problems with the notion that human social bonds and 'kinship'

7760-715: The processes that have acted on them over time. A wide variety of analyses take place to analyze artifacts and provide information on them. However, the process of analyzing artifacts through scientific archaeology can be hindered by the looting and collecting of artifacts, which sparks ethical debate. From the emergence of the Hominids in the Stone Age , humanity has developed a handful of artifacts through time and place. There are archaeological sites and museums that obtain artifacts for physical evidence through past traces of civilizations, as well as norms and rituals, where objects attested

7857-515: The purpose of delivering rich media through the Internet and Web. The corporation is the U.S. owner of the federal trademark for use of that mark in relation to multimedia products in commerce. The term mediascape may also describe visual culture . For example, "the American mediascape is becoming increasingly partisan" or simply to denote "what's on" as in "a quick survey of the British mediascape shows how much Channel 4 has lost its way" . It

7954-614: The raw materials that were used and how they were utilized in the creation of pottery. Laboratory techniques that allow for this are mainly based around spectroscopy . The different types of spectroscopy used include atomic absorption , electrothermal atomic absorption, inductively coupled plasma-atomic emission and x-ray fluorescence . Ceramic analysis does more than just provide information on raw materials and pottery production; it helps provide insight to past societies in terms of their technology, economy and social structure. Additionally, faunal analysis exists to study artifacts in

8051-415: The relationships that arise in one's group of origin, which may be called one's descent group. In some cultures, kinship relationships may be considered to extend out to people an individual has economic or political relationships with, or other forms of social connections. Within a culture, some descent groups may be considered to lead back to gods or animal ancestors ( totems ). This may be conceived of on

8148-493: The reversal of terms so that the old, dependent man becomes fak , to the young man, tam . The European and the anthropological notion of consanguinity, of blood relationship and descent, rest on precisely the opposite kind of value. It rests more on the state of being... on the biogenetic relationship which is represented by one or another variant of the symbol of 'blood' (consanguinity), or on 'birth', on qualities rather than on performance. We have tried to impose this definition of

8245-518: The shape of these stabilities is warped by human motion, as more people deal with the realities of having to move or the desires of wanting to move. Tourism, in particular, generally provide people from developed countries with contact to people in the Developing World . The technoscape is the flow of technology ( mechanical and informational ) and the ability to move such technology at rapid speeds. The flow of technology especially increases as

8342-439: The social rules governing the selection of a partner for marriage. In many societies, the choice of partner is limited to suitable persons from specific social groups. In some societies the rule is that a partner is selected from an individual's own social group – endogamy , this is the case in many class and caste based societies. But in other societies a partner must be chosen from a different group than one's own – exogamy , this

8439-440: The socialization of children. As the basic unit for raising children, Anthropologists most generally classify family organization as matrifocal (a mother and her children); conjugal (a husband, his wife, and children; also called nuclear family ); avuncular (a brother, his sister, and her children); or extended family in which parents and children co-reside with other members of one parent's family. However, producing children

8536-411: The stress in the definition of the relationship is more on doing than on being. That is, it is more what the citamangen does for fak and what fak does for citamangen that makes or constitutes the relationship. This is demonstrated, first, in the ability to terminate absolutely the relationship where there is a failure in the doing, when the fak fails to do what he is supposed to do; and second, in

8633-679: The study of the patterns of social relationships in one or more human cultures (i.e. kinship studies). Over its history, anthropology has developed a number of related concepts and terms in the study of kinship, such as descent , descent group, lineage , affinity/affine , consanguinity/cognate and fictive kinship . Further, even within these two broad usages of the term, there are different theoretical approaches. Broadly, kinship patterns may be considered to include people related by both descent – i.e. social relations during development – and by marriage . Human kinship relations through marriage are commonly called "affinity" in contrast to

8730-537: The symbolic meanings surrounding ideas of kinship in American Culture found that Americans ascribe a special significance to 'blood ties' as well as related symbols like the naturalness of marriage and raising children within this culture. In later work (1972 and 1984) Schneider argued that unexamined genealogical notions of kinship had been embedded in anthropology since Morgan's early work because American anthropologists (and anthropologists in western Europe) had made

8827-433: The three; some might include all of them while others might only include one or two. Sites can have clear boundaries in the form of walls and moats , but this is not always the case. Sites can be distinguished through categories, such as location and past functions. How artifacts exist at these sites can provide archaeological insight. An example of this would be utilizing the position and depth of buried artifacts to determine

8924-597: The two halves—which they call matrimonial sides —are neither named nor descent groups, although the egocentric kinship terms may be consistent with the pattern of sidedness, whereas the sidedness is culturally evident but imperfect. The word deme refers to an endogamous local population that does not have unilineal descent. Thus, a deme is a local endogamous community without internal segmentation into clans. In some societies kinship and political relations are organized around membership in corporately organized dwellings rather than around descent groups or lineages , as in

9021-411: The water action that made them. These distinctions are often blurred; a bone removed from an animal carcass is a biofact but a bone carved into a useful implement is an artifact. Similarly there can be debate over early stone objects that could be either crude artifact or naturally occurring and happen to resemble early objects made by early humans or Homo sapiens . It can be difficult to distinguish

9118-406: The ways that families were connected by marriage in different fundamental forms resembling those of modes of exchange : symmetric and direct, reciprocal delay, or generalized exchange . Building on Lévi-Strauss's (1949) notions of kinship as caught up with the fluid languages of exchange, Edmund Leach (1961, Pul Eliya) argued that kinship was a flexible idiom that had something of the grammar of

9215-634: The work of J. Clyde Mitchell (1965, Social Networks in Urban Situations). Yet, all these approaches clung to a view of stable functionalism , with kinship as one of the central stable institutions. More recently, under the influence of "new kinship studies", there has been a shift of emphasis from the being to the doing of kinship. A new generation of anthropologist study the processes of doing kinship in new contexts such as in migrant communities and in queer families. The concept of "system of kinship" tended to dominate anthropological studies of kinship in

9312-614: Was a natural category built upon genealogical ties and made a fuller argument in his 1984 book A Critique of the Study of Kinship which had a major influence on the subsequent study of kinship. Before the questions raised within anthropology about the study of 'kinship' by David M. Schneider and others from the 1960s onwards, anthropology itself had paid very little attention to the notion that kinship bonds were anything other than connected to consanguineal (or genealogical) relatedness (or its local cultural conceptions). Schneider's 1968 study of

9409-413: Was the only form of dating for prehistoric periods of time. Typology is the process that groups together artifacts that are similar in material and shape. This strategy is based around the ideas that styles of objects match certain time periods and that these styles change slowly over time. Artifact collecting and looting has sparked heavy debate in the archaeological realm. Looting in archaeological terms

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