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Theory in Anthropology since the Sixties

Published online by Cambridge University Press:  03 June 2009

Sherry B. Ortner
Sherry B. Ortner*
Affiliation:
University of Michigan
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Extract

Every year, around the time of the meetings of the American Anthropological Association, the New York Times asks a Big Name anthropologist to contribute an op-ed piece on the state of the field. These pieces tend to take a rather gloomy view. A few years ago, for example, Marvin Harris suggested that anthropology was being taken over by mystics, religious fanatics, and California cultists; that the meetings were dominated by panels on shamanism, witchcraft, and “abnormal phenomena”; and that “scientific papers based on empirical studies” had been willfully excluded from the program (Harris 1978). More recently, in a more sober tone, Eric Wolf suggested that the field of anthropology is coming apart. The sub-fields (and sub-sub-fields) are increasingly pursuing their specialized interests, losing contact with each other and with the whole. There is no longer a shared discourse, a shared set of terms to which all practitioners address themselves, a shared language we all, however idiosyncratically, speak (Wolf 1980).

Type
Research Article
Information
Comparative Studies in Society and History , Volume 26 , Issue 1 , January 1984 , pp. 126 - 166
Copyright
Copyright   Society for the Comparative Study of Society and History 1984

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