Public anthropology

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Anthropology

* Outline
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Types

* Archaeological
* Biological
* Cultural
* Linguistic
* Social

Archaeological

* Aerial
* Aviation
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Biological

* Anthrozoological
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Linguistic

* Anthropological
* Descriptive
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* Semiotic
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Research framework

* Anthropometry
* Ethnography
* cyber
* Ethnology
* Cross-cultural comparison
* Participant observation
* Holism
* Reflexivity
* Thick description
* Cultural relativism
* Ethnocentrism
* Emic and etic

Key concepts

* Culture
* Development
* Ethnicity
* Evolution
* sociocultural
* Gender
* Kinship and descent
* Meme
* Prehistory
* Race
* Society
* Value
* Colonialism / Postcolonialism

Key theories

* Actor–network theory
* Alliance theory
* Boasian anthropology
* Cross-cultural studies
* Cultural materialism
* Culture theory
* Diffusionism
* Feminism
* Functionalism
* Historical particularism
* Interpretive
* Performance studies
* Political economy
* Practice theory
* Structuralism
* Post-structuralism
* Systems theory

Lists

* Anthropologists by nationality
* Anthropology by year
* Bibliography
* Journals
* List of indigenous peoples
* Organizations

* v
* t
* e

Public anthropology, according to Robert Borofsky, a professor at Hawaii Pacific University, "demonstrates the ability of anthropology and anthropologists to effectively address problems beyond the discipline—illuminating larger social issues of our times as well as encouraging broad, public conversations about them with the explicit goal of fostering social change" (Borofsky 2004). The work of Partners In Health is one illustration of using anthropological methods to solve big or complicated problems.

## Relation to applied anthropology

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See also: Applied anthropology

Merrill Singer has criticized the concept of public anthropology on the grounds that it ignores applied anthropology. He wrote: "given that many applied anthropologists already do the kinds of things that are now being described as PA, it is hard to understand why a new label is needed, except as a device for distancing public anthropologists from applied anthropologists" (Singer 2000: 6). Similarly, Barbara Rylko-Bauer wrote: "one has to ask what is the purpose of these emerging labels that consciously distinguish themselves from applied/practicing anthropology? While they may serve the personal interests of those who develop them, it is hard to see how they serve the broader interests of the discipline" (Rylko-Bauer 2000: 6). Eric Haanstad responded to Singer's claim by arguing that public anthropology does not necessarily entail the exclusion of applied anthropology (Haanstad 2001a). Alan Jeffery Fields defended the concept of public anthropology by claiming it is "a useful trope for one important reason: it calls attention to the fact that there is a division between public and academic perceptions" (Fields 2001a).

Borofsky, who coined the term, prefers not to get drawn into such arguments, especially since the term was originally coined for a book series published by the University of California Press. He wrote: "I feel uncomfortable getting caught up in what Sigmund Freud called the 'narcissism of small differences'—related groups arguing over small differences to differentiate their identities. There are too many serious problems for anthropology to address" (Borofsky 2019:130). He continued:

> Take, as an example, the anthropologist Ben Finney. Challenging Sharp's assertion that Polynesia was settled accidentally by unskilled navigators, Finney became a leading advocate that Polynesia was intentionally settled by Polynesians highly skilled in the art of open-ocean navigation, able to travel across thousands of miles guided by the stars and waves. In 1973, he co-founded the Polynesian Voyaging Society and served as its first president. The Polynesian Voyaging Society became the lead organization in building the Hokule'a, a 62-foot-long double hull canoe. He was a part of the initial crew that sailed the Hokule'a by celestial navigation to Tahiti in 1976. Later he helped crew the trips to New Zealand (Aotearoa) in 1985 and Rarotonga in 1992. Quoting Nainoa Thompson, the Polynesian Voyaging Society's current president and a prominent figure in the Hawaiian Cultural Renaissance movement, the voyage of the Hokule'a "changed the whole identity of the Hawaiian people. We went from being castaways ... to being children of the world's greatest navigators, ... We owe it to our visionaries ... and Ben was the first" (Kubota 2018).

Borofsky concluded: "I do not see what is gained by trying to attach applied or public to Ben Finney's work. What he did was impressive. He played a leading role in the resurrection of Hawaiian voyaging and, through that, the Hawaiian Cultural Renaissance" (Borofsky 2019:130).

Public anthropology, for Borofsky, is more than a label and more than an intellectual dispute. In the introduction to the Center for a Public Anthropology’s website, Borofsky suggests four strategies that collectively emphasize public anthropology’s paradigm-shifting intent. Borofsky

> Benefitting others. Moving beyond the currently espoused “do no harm” ethos to striving to benefit others, especially the broader society that supports anthropological research.

> Fostering alternative forms of faculty accountability. Moving beyond judging faculty primarily by the number of academic publications produced to emphasizing the social impact of their work.

> Transparency. Not only uncovering the underlying patronage systems that dominate hiring and publishing in the discipline but also allowing other researchers to investigate how a work’s conclusions were reached—thereby offering a means to assess that work’s value and validity.  Justice Louis Brandeis famously states: “Publicity is justly commended as a remedy for social and industrial diseases. Sunlight is said to be the best of disinfectants; electric light the most efficient policeman.”

> Collaborating with others. Moving beyond primarily working alone to working with others beyond the academy to facilitate significant change.

## See also

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* Public sociology

## References

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* Borofsky, Robert. 2019. An Anthropology of Anthropology. Center for Public Anthropology, Open Anthropology series. ISBN 978-1-7322241-3-1 (ebook)
* Borofsky, Robert. 2004 Conceptualizing Public Anthropology. Electronic document, https://web.archive.org/web/20070414153742/http://www.publicanthropology.org/Defining/definingpa.htm, accessed April 11, 2007.
* Fields, Alan Jeffrey. 2001a Responsible Public Anthropology. Public Anthropology: The Graduate Journal. Electronic document, https://web.archive.org/web/20070927101934/http://www.publicanthropology.org/Journals/Grad-j/Wisconsin/fields.htm, accessed April 12, 2007.
* Haanstad, Eric. 2001a Anthropology Revitalized: Public Anthropology and Student Activism. Public Anthropology: The Graduate Journal. Electronic document, https://www.researchgate.net/publication/303680760_Public_Anthropology_Revitalized_Public_Anthropology_and_Student_Activism, accessed September 1, 2023.
* Kubota, Gary. 2018 Ben Finney, a founder of the Polynesian Voyaging Society, dies at 83. Star Advertiser, December 31. Electronic document, https://www.staradvertiser.com/2017/05/24/breaking-news/ben-finney-a-founder-of-the-polynesian-voyaging-society-dies-at-83/ (accessed December 31, 2018).
* Rylko-Bauer, Barbara. 2000 Toward a More Inclusive Relevant Anthropology. Society for Applied Anthropology Newsletter 11(2): 6-7.
* Singer, Merrill. 2000 Why I Am Not a Public Anthropologist. Anthropology News 41(6): 6-7.

## Further reading

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* Atalay, Sonya (2012). Community-based Archaeology: Research With, By, and for Indigenous and Local Communities. Berkeley: University of California Press. ISBN 978-0520273368.
* Borofsky, Robert (2019). An Anthropology of Anthropology. Center for Public Anthropology, Open Anthropology series. ISBN 978-1-7322241-3-1 (ebook)
* Battle-Baptiste, Whitney (2011). Black Feminist Archaeology. Walnut Creek: Left Coast Press. ISBN 978-1598743791.
* Beck, Sam; Carl A. Maida, eds. (2013). Toward Engaged Anthropology. New York: Berghahn Books. ISBN 978-0857459107.
* Behar, Ruth (1997). Vulnerable Observer: Anthropology that Breaks Your Heart. Boston: Beacon Press. ISBN 0807046310.
* Caliskan, Koray (2022). "The Great Tragedy of Anthropology: An Interview with Gillian Tett." Journal of Cultural Economy (December 7). Taylor & Francis online.
* Delle, James A.; Stephen A. Mrozowski; Robert Paynter, eds. (2000). Lines that Divide: Historical Archaeologies of Race, Class, and Gender. Knoxville: University of Tennessee Press. ISBN 1572330864.
* Farmer, Paul (2005). Pathologies of Power: Health, Human Rights, and the New War on the Poor (2 ed.). Berkeley: University of California Press. ISBN 978-0-520-24326-2.
* Harrison, Ira E. and Harrison, Faye V. Eds. (1998). African American Pioneers in Anthropology. Urbana: University of Illinois Press. ISBN 0252067363
* Harrison, Faye. V. (1997) Decolonizing Anthropology: Moving Further Toward an Anthropology of Liberation. Washington D.C.: American Anthropological Association. ISBN 0913167835
* Luktehaus, Nancy C. 2008. Margaret Mead: The Making of An American Icon. Princeton: Princeton University Press. ISBN 0691148082
* Low, Setha M.; Sally Engle Merry (October 2010). "Engaged Anthropology: Diversity and Dilemmas: An Introduction to Supplement 2" (PDF). Current Anthropology. 51 (S2). Chicago: University of Chicago Press: S203 – S226. doi:10.1086/653837. JSTOR 10.1086/653837. S2CID 142822475.
* Sanford, Victoria; Asale Angel-Ajani, eds. (2006). Engaged Observer: Anthropology, Advocacy, and Activism. New Brunswick: Rutgers University Press. ISBN 0813538920.
* Spector, Janet D. (1993). What This Awl Means: Feminist Archaeology at a Wahpeton Dakota Village. St. Paul: Minnesota Historical Society Press. ISBN 0873512782.
* Tett, Gillian. (2021). Anthro-Vision: A New Way to See in Business and Life. New York: Simon & Schuster.

## External links

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* The Prism: Anthropological Reflections on Culture & Society
* Public Anthropology.org
* Partners In Health

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