By William A. Haviland, Dana Walrath, Harald E. L. Prins, Bunny McBride
Discover the main attention-grabbing, inventive, risky, and complicated species alive this present day: you and your pals within the worldwide village. With compelling images, enticing examples, and choose reports via anthropologists in far-flung locations, the authors of CULTURAL ANTHROPOLOGY: THE HUMAN problem supply a holistic view of anthropology that can assist you make feel of today's global. With this article you can find different methods people face the problem of lifestyles, the relationship among biology and tradition within the shaping of human ideals and behaviour, and the effect of globalization on peoples and cultures worldwide. on hand with InfoTrac scholar Collections http://gocengage.com/infotrac.
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Additional resources for Cultural Anthropology: The Human Challenge (14th Edition)
The chapter includes a Biocultural Connection about the role of peyote in Huichol art, Margo DeMello’s newly illustrated Original Study on the modern tattoo community, and a Globalscape on artful West African coffins that are displayed in museums. Closing out the chapter is Jennifer Sapiel Neptune’s moving Anthropology Applied feature. It describes how endangered indigenous groups use aesthetic traditions as part of their cultural and economic survival strategy. Copyright 2013 Cengage Learning.
The social sciences examine human relationships, leaving artistic and philosophical aspects of human cultures to the humanities. Anthropology focuses on the interconnections and interdependence of all aspects of the human experience in all places, in the present and deep into the past, well before written history. This unique, broad holistic perspective equips anthropologists to address that elusive thing we call human nature. Anthropologists welcome the contributions of researchers from other disciplines, and in return offer their own findings to these other disciplines.
Though some transplants rely upon living donors, routine organ transplantation depends largely upon the availability of organs obtained from individuals who have died. To reduce illegal traffic, several European countries have enacted policies that assume that any individual who is “brain dead” is automatically an organ donor unless the person has “opted out” ahead of time. A practice like organ transplantation can exist only if it fits with cultural beliefs about death and the human body. The North American and European view—that the body is a machine that can be repaired much like a car— makes a practice like organ transplantation acceptable.