Chapter 1: Introduction to the Anthropology of Magic, Witchcraft, and Religion

How do anthropologists study magic, witchcraft, and religion?

Image by Halanna Halila on Unsplash.

As an alternative to reading, you can listen to this chapter on Soundcloud.

1.1 What is magic, witchcraft, and religion?

The course “The Anthropology of Magic, Witchcraft, and Religion” is a classic within our field. Anthropologists examine magic, witchcraft, and religion, together because the three are closely related. As each human culture defines and engages with magic, witchcraft, and religion in their own way, it can be difficult to clearly define each without blurring the lines between them. All three engage with the supernatural. Anthropologists use the term “supernatural” to refer to anything that humans believe might exist outside of the laws of science and/or the natural world. Supernatural beliefs are usually specific to a particular culture, they cannot be proven or disproven by the scientific method, and they are often central to a group’s cultural identity.

Anthropologists define these three concepts in a manner that may not be in line with your own colloquial terminology. We define each in the following way:

  • We use the term “magic” to refer to any efforts made to change one’s life by supernatural means. In other words, if you are unable to pay your rent this month and you decide to sell your bike to make ends meet, then you didn’t engage in magic because the steps you took were not supernatural. However, if you are unable to pay rent this month and decide to take action by following the principles of Feng Shui, you might place a money plant in your living room facing south. This would be considered a magical action because your efforts are engaging with supernatural forces that cannot be directly observed or explained by scientific means. When people sacrifice an animal to a spirit, they are engaging in magic. If you get down on your knees and pray to Jesus Christ on Sundays, then you are engaging in magic because the Christian god is believed to exist beyond the laws of science or nature (neither its origins nor its actions follow the ‘rules’ that scientists can observe or infer about the universe). By praying to your own divine god or gods, you’re attempting to change your circumstances by engaging with supernatural forces.
  • We use the term “religion” to refer to a spiritual belief system that impacts society’s understanding of reality and that shapes people’s lived experiences. Specifically, religious views often impact a person’s behaviors and attitudes which lead to their unique journey through life. While many non-religious areas of culture similarly influence a person’s lived experience (ex: politics, science), we can examine religion through a unique lens as most religions engage with the spiritual elements of life (the human soul, the afterlife, the divine, etc.).

    Religions are faith-based and therefore cannot be proven through science (if a religion used the scientific method in order to demonstrate its truth, it would cease to be religion and would become science). Religions are “real” because they change people’s behavior and, therefore, they impact people’s lives. As you will soon learn, religion is exceptionally hard to define because there is no one, unifying characteristic that exists across all religions. Some religions believe in one god, some believe in multiple gods, some believe in spirits, and still others don’t necessarily believe that any gods or spirits exist at all. Throughout this course, we will engage with all types of religions, we will strive to develop our own definition of religion, and we will embrace the complexity of the religion concept.
  • We use the term “witchcraft” in two different ways in this course. There are many different spiritual groups who refer to themselves as witches and, while this religion exists in a wide variety of forms, you’ll often find that this community believes in the spiritual power of nature. At the same time, many societies use the term “witch” as a derogatory accusation intended to punish people who don’t conform to society’s standards. So, there is a difference between the word “witch” as a self-describing reflection of one’s spirituality and a witchcraft accusation intended to harm. We will examine both at length in this course.

Cultural anthropologists study human experiences and are not interested in determining which religions or belief systems are “true” or “false.” We are similarly not interested in deciding which religions or belief systems are “better” or “worse.” What people define as “true,” “false,” “better,” and “worse” are not universal and are therefore impossible to define with any kind of certainty. In this course, you will be challenged to engage with concepts that may be different than your personal understanding of reality and I urge you to stretch your mind to understand the beliefs of people who are different from you. To enter the study of magic, witchcraft, and religion without an open mind will hinder your ability to understand the course material.

We will begin with a basic overview of cultural anthropology so that you can develop a broad framework that we will develop further throughout the semester as we grapple with the challenging topics of magic, witchcraft, and religion. Remember that your goal this semester is to understand the beliefs and practices of others while also developing your own, unique perspective. You are not expected to like or to agree with everything that we discuss in this course, but you are expected to work hard to understand how anthropologists and other scholars study the topics of magic, witchcraft, and religion, and why other people’s religions and spiritual beliefs are as valid as your own.

1.2 What is anthropology?

Anthropology is the study of humanity. Anthropologists are interested in all elements of human life. There are four major fields of anthropology, they are:

  • Archaeology (the study of human behavior through objects people leave behind)
  • Linguistics (the study of human behavior through language)
  • Physical anthropology (the study of human diversity and evolution)
  • Cultural anthropology (the study of human culture)

This course falls under the category of cultural anthropology. Cultural anthropologists are interested in every part of human culture including society, social structures, behaviors, families, religions, political structures, and economic structures, etc. Although culture is very hard to define, we might define culture as, “the way human beings create meaning in their lives.” Often, human life can feel quite frightening, nonsensical, and out of control. For example, when bad things happen to good people or good things happen to bad people, we tend to struggle to make sense of the world around us. Often, we are faced with a powerful and frightening natural world that forces us to realize how little control we actually have. When human beings feel powerless and confused, we create and maintain cultural traditions to help make sense of the universe and to create a sense of meaning in a life that would, otherwise, feel meaningless.

The anthropological practice of studying meaning-making, otherwise known as semiotics, is a central focus in our class. As we examine our own cultures and the cultures of others, strive to find something meaningful to study and reflect on.

1.3 Anthropology and Holism

While this course specifically focuses on magic, witchcraft, and religion, we will still incorporate elements of archeology, linguistics, and physical anthropology into this course. This is because anthropology takes what we call a “four-field” or “holistic” approach toward the study of humanity (in other words, we examine the “big picture” of each cultural tradition, belief, and practice).

We can look at the work of UCLA Professor Kimberle Crenshaw to better understand the holistic approach. Crenshaw argues that, while the Black Lives Matter movements consistently brings the murders of unarmed Black men to light, society at large too often ignores the murders of unarmed Black women. By examining this holistically, anthropologists and social scientists understand that these women’s murders are harder to address because both their race and gender intersect to create a type of marginalization that is unique. Black women in America are marginalized differently than Black men are and we cannot study the two trends in the same way; we must look at the big picture and consider both race and gender at the same time. Crenshaw calls this “intersectionality” whereby all of our different identities (our race, gender, class, nationality, ability, sexuality, etc.) intersect with one another in order to create unique lived experiences.

Consider these other examples of how anthropologists have utilized holism:

  • Medical anthropologists worked in West Africa throughout the Ebola epidemic. Simply examining the genetic material of the virus was not sufficient in understanding why and how the disease spread so rapidly. Anthropologists, therefore, looked to the religious beliefs and practices of the community to learn that some West African communities touch and hold the bodies of their deceased loved ones as part of their religious and cultural rituals. Holistically combining this cultural knowledge with the scientific knowledge that Ebola is still contagious immediately after a person’s death, social scientists and doctors were able to see the big picture and to understand the progression of the epidemic.
  • Marriage is practiced in a variety of ways and, in some rural Tibetan communities, women marry multiple men at the same time; most commonly a woman will marry all of the brothers from one family. We call this “fraternal polyandry”. Anthropologists have examined this practice at length and, by examining the culture holistically, we understand that a variety of factors cause a family to enter this type of marriage. In traditional Tibetan society, families prefer to keep their farms intact without splitting the land between children (fraternal polyandry keeps the entire farm intact within the same family). Traditional Tibetan society does not employ the same gender expectations that forbid a woman from having multiple husbands. So, by looking at the big picture and considering farming traditions, rules of inheritance, and gender roles, and sexuality in this society, we can understand why these communities would practice fraternal polyandry.

All elements of human life are influenced by all other elements of human life. For example, when you reflect on your political actions (ex: how you vote, how you protest, how you debate, etc.) your political ideas are influenced by every other element of your life including your geographical location, your ideas about race, your ideas about gender, your economic status, your family history, etc. Anthropologists know that we have to consider the whole cultural situation (holistically) if we want to understand the reality of a person’s cultural experience. Later on, in this course, you’ll be asked to examine the cultural practice of cannibalism holistically in order to understand how spirituality, gender roles, and language all play a role in one anthropologists’ examination of the practice.

1.4 Worldview

When we take a holistic approach, we are examining the “whole” of something. The whole of our culture influences our worldview. Cultural anthropologists are very interested in examining and understanding different people’s worldviews. Your worldview is the way that you view the world including:

  • Your understanding of “good” and “bad”
  • Your understanding of “better” and “worse”
  • Your ideas of how people should behave
  • Your idea of what gender roles are
  • Your idea of what justice is
  • Your understanding of history

It’s all specific to you. No two people have identical worldviews. You know that this is true if you have ever sat at the table with your family and engaged in a political debate. Your family likely has an otherwise similar worldview to you (perhaps a similar religion, economic background, geographical location) and yet some members of your family might still diverge from you politically because they still have their own, unique worldview. Or, if you are religious, you know that no one culture has a unified worldview because you’ve likely had at least one argument with a member of your own religion over what the religious text “actually” means. Even two people raised in the same religion, reading the same holy text, can hold different worldviews on the “true” meaning of the religion. By holistically examining all of the elements that tie into a person’s life, we can better understand how different worldviews emerge.

Cultural anthropologists know that worldviews are culturally specific and that they differ from person to person, place to place, and that they are connected to our cultural experiences. In this course, we’ll be examining a wide variety of different worldviews and culturally specific perspectives.

1.5 Enculturation

The process through which you learn your culture and worldview is called enculturation. You were likely enculturated through the media, through TV and movies. You were likely enculturated by your families who taught you what “proper” behavior was and by friends who positively reinforced “good” behaviors while negatively reinforcing “bad” behaviors. Your view of the world was likely also developed by medical experts who told you what was mentally and/or physically healthy and similarly by religious leaders who told you what was moral or immoral.

Consider the following examples of the enculturation process:

  • Human bodies are very diverse. Weight, skin tone, hair color, length, and texture all vary widely. From a medical standpoint, different heights and weights can all be equally healthy and normal. However, our ideas of what is “beautiful” and “attractive” is largely defined by powerful cultural trends that typically only promote one type of body as the “ideal” type. When we grow up in a society that consistently puts one form of beauty on magazine covers, in TV shows, and on children’s toys, then we are enculturated to value only one, very small sampling of human bodies.
  • People are not born with a preconceived notion of what “success” or “power” looks like and, indeed, these concepts vary from generation to generation and from society to society. We learn our society’s own, culturally-specific ideas of success and power throughout our life as teachers, parents, religious leaders, media, politicians, define and reinforce these concepts.
  • “Appropriate” social behaviors vary from place to place and across social groups. Throughout our lives, we are taught how to behave from adult community leaders and our peers reinforce “good” behaviors and strive to eliminate “bad” behavior through social feedback.

No two people have the exact same ideas of “beauty,” “success,” or of “proper behavior”. And, most importantly, individuals who were enculturated differently than you will hold their beliefs equally dear to them and are equally valid in the way they developed their understanding of the world.

1.6 Critical Thinking

Education is a part of the enculturation process (including this course). Concepts are presented to us as facts in the classroom and we are expected to understand the material in the same way that our instructors understand the material. If you’ve ever felt frustrated by a teacher’s bias, then you know that there is an inherent power imbalance in the education system: teachers have a great deal of power to influence their students’ understanding of the world around them (Freire 1972).

Educators have the power to:

  • Identify and present information in a manner that we see fit
  • Interpret the information in a way that is in line with our own worldview
  • Encourage the reflection of our own worldviews in the grading process

Your instructors have culturally specific worldviews that can never fully be removed from the classroom. Your anthropology instructors strive to equalize this power imbalance as much as we possibly can by being transparent about our personal biases and by asking you, the student, to speak up and share your personal knowledge and experience (especially when it differs from our own).

The college classroom is the best place to learn how to think critically and you can achieve this by learning how to critically engage with academic arguments. Critical thinking is an essential skill that we work to help you develop. Critical thinking is the practice of examining evidence and using what you learn from it to reach a conclusion. By advancing your critical thinking skills, you’ll be able to better separate fact from fiction when watching, listening to, or reading news stories or arguments from politicians or from other powerful sources that wish to maintain power over you. When thinking critically, it’s essential to:

  • Consider the speaker: What is their agenda? What are they trying to achieve? Do they want something from you?
  • Consider the evidence presented: Is it reliable? How do you know?
  • Consider your own knowledge: What has your experience been? What unique information do you possess about the issue at hand?

Then, finally, make up your own mind about the information presented. In your personal life, you should be able to do this with your teachers, news media, politicians, medical and religious experts. In this course we will work with you in the first few weeks to help you critically examine the arguments presented by cultural anthropologists so that you can decide, for yourself, which arguments are most valid and valuable. In the coming weeks, I’ll talk to you about some of the problematic history of cultural anthropology that was steeped in racism and colonial oppression. It’s important that you’re able to keep this in mind when you read the work of anthropologists because early anthropologists produced work that helped to spread the problematic narrative of white, European superiority across the globe (Zuberi and Bonilla-Silva 18–19; James 32–33; Guest 69; Said 1979; Boas 1922; Mascia-Lees 69–73; 212). Consider how these problematic white supremacy movements still impact life in this country every day and then you’ll understand why it’s so important to be able to think critically. We will work on this together in class throughout the semester.

The first step in understanding how to think critically is to remember that your instructors are also human beings with specific worldviews, and that Anthropology, like all of the social sciences is based on debate and dialogue between social scientists’ different theories. It’s important that you understand that nothing we learn here is absolute, objective fact but, rather, our subject is made up of well-researched and developed arguments that rely on the arguments of social scientists who came before us. We also be incorporating evidence from our own research and my own lived experiences in the material. Please consider all of this when critically engaging in the course material.

At the end of the semester, you should be able to:

  • Critically examine the arguments of the social scientists we learn this semester
  • Remember who made each argument because they are arguments and not absolute, objective fact (this is usually the hardest part of class, but I’ll support you to make it easier)
  • Critically examine our arguments, consider our perspective
  • Listen to the contributions of your classmates who have equally valid knowledge and experiences to share
  • Contribute to the dialogue yourself by offering “I statements” (please do not make claims in the classroom that you cannot, personally verify to be true)
  • Come to your own conclusions based on all of the above considerations.

1.7 Critical Thinking

As you now know, anthropologists study humanity and cultural anthropologists study human culture. Traditionally, anthropologists travel abroad and/or live in a community to which they do not belong for an extended period of time. After living in a different culture for a long time, the anthropologist writes a report on her/his observations and this report is called an ethnography.

Anthropologists consider two different perspectives when examining culture. The emic perspective is a person’s own understanding of a cultural practice and the etic perspective is an outsider’s interpretation of another person or group’s cultural practice. Both of these perspectives are equally important in the examination of culture and we consider both at the same time (again, we examine culture holistically).

1.8 Emic and Etic Perspectives

If you’re looking for a trick to remember the difference between emic and etic perspectives, consider the way that the word emic has the letters “m” and “e” in the word spelling the word, “me” and then you can remember the emic perspective is your own perspective. What this means is that when you grow up in your own culture, you, likely, understand why you practice certain holidays, why you dress a certain way, why you divide labor in a family differently than another culture might do it, and you can explain these things to outsiders if they’re visiting your culture and looking to learn about it. However, because everything in your culture might feel so normal and natural and obvious to you, you may not know what is unique or interesting to your culture. This is why we need outsiders to visit our cultures and observe them with an etic perspective. The etic perspective, or, the outsider’s perspective, can highlight what is unique about a culture from a new, alternative viewpoint.

1.9 Anthropology and Colonialism

The history of anthropology is connected to the problematic history of colonialism and this is where we must begin our journey together. The actual “beginning” of anthropology is hard to identify because human beings have, to some extent, always been interested in studying each other. Long before anthropology was officially recognized as a field of study, early travel writers and philosophers from ancient societies all over the world studied and wrote about the diversity of human culture (Guest 68). But, before colonialism, anthropology was a field of study that often had no clear value to those who held power in their respective societies (Lewis 300; Lewis 269). The value of anthropology became more pronounced during the Era of European expansion from the 16th-20th centuries, as European countries strove to expand their political influence and control areas across the entire globe. Because human beings do not like to be controlled by foreign powers, the colonial governments struggled to colonize in most cases (Wolf 1982; Nevins 675; Sullivan 806). During this time, early anthropologists sought to re-brand their work in a way that could assist colonial governments in their missions (Kuper 1973) because, if you can understand a people, you can better exercise control over them.

1.10 So, what is colonialism?

We use the word “colonialism” to refer to the control of land and its people by a foreign power. While there are still some colonies today, the peak of colonialism took place from the 16th-20th centuries. European powers sought to expand control of the world in order to control its resources (this includes minerals, gems, waterways/trade routes, spices, and, in many cases, people). In some colonial situations, the native people were viewed as an obstacle to circumvent while, in other cases, the native people were viewed as resources to be enslaved. In all situations, the native people were viewed as objects without equal standing or claim to human rights (Vaughan, 921).

1.11 Why do we care about colonialism?

Look at a world map and identify which parts of the world were colonized. With, arguably, the exception of two countries (Lesotho and Ethiopia) the entire African continent was colonized during the Era of European expansion, as were all of South America and the Pacific. More than half of the Middle East and Asia was colonized by European countries during this time. When we look at the world as a whole, we can see that the wealth disparity between the richer European (and European heritage) countries and the significantly poorer nations in the rest of the world reflect colonial borders. This is no coincidence! When European colonial governments were mining other parts of the world and stealing their valuable resources while simultaneously enslaving the people for free labor, the colonial powers became steadily richer while native people became poorer (Wolf 1982). This wealth disparity led to technological advancements in the European and European-heritage nations while the robbed nations were weakened over and over again which led to the disparity that impacts our daily lives today.

Perhaps most importantly, we can consider our own history to understand the impact of colonialism. As you know, the Eastern United States was colonized by the British until that community rebelled against the British crown and became the American colonists. The Southern states were colonized by the French until they were sold to the American colonists and the Southwest United States was colonized by the Spanish until it was taken by American colonists through warfare (in between, much of that territory was Mexico’s land after Mexico pushed Spain out. It was taken by the Americans. California transitioned from Mexican to American rule in 1850).

We live in a former colony and our colonial heritage impacts all areas of our lives. Consider the two majority languages that we speak in our country: English and Spanish. These are not native languages, these are the languages of the colonizer. Consider the majority religion: Christianity. This is the religion brought over by the colonists. Our judicial system, legal structure, style of dress, the holidays we celebrate, our gender roles are all cultural forms that were brought to this land through European heritage. So, we cannot separate our modern lives from colonial history.

1.12 What did colonial anthropologists do?

Anthropologists working for colonial regimes produced a great deal of work that was intended to assist the colonial governments in their efforts by:

  • Producing propaganda intended to construct native peoples as “savage” or less-than-human (while producing propaganda that their own people were “civilized”). When these early anthropologists were viewed as “experts” they were taken at their word by Europeans living at home. And, when anthropologists produced accounts of culture that were steeped in racism, they were justifying the abusive control that European powers sought to keep over the rest of the world. (Crewe and Axelby 28–31; Kuper 111).
  • Developing a hierarchy of cultural value. European anthropologists believed that their culture was, inherently, the “best” culture. They then strove to compare all other cultures against that standard in order to determine which people were more advanced than the rest. This logic is inherently flawed because the European standard of greatness is not a universal standard and these cultural hierarchies were not objective (Ibid; Trouillot 2003; 1; Mines 312–313).
  • Collecting census data. By surveying the number and types of people in each community, the colonial governments could better exercise control. (ibid)
  • Studying and learning the local culture and languages. It was easier to control a population if you could understand how they spoke to each other and about themselves. (ibid)
  • Studying and learning about local judicial systems so that the foreign governments could use them to better control the local population. (Ibid)

Cultural anthropology during this time did not look at all like the cultural anthropology of today. We call anthropologists of this era armchair anthropologists because they did not spend a great deal of time among the people whose cultures they studied (Guest 69; Launay 167). In fact, some never visited the people at all. Armchair anthropologists would rely on information provided by missionaries and government officials in the field; they would then write lengthy articles and books on the native peoples. As you probably understand, this type of research is in no way reliable and did not actually reflect the people’s cultures.

Early anthropologists’ impact on the cultures they studied is hotly debated. While we know that anthropologists were offered funding and access to native lands during the colonial project (Guest 69; Crewe and Axelby 28–31; Kuper 113), and that many of these anthropologists marketed themselves as helpful to colonial governments in order access funding and field sites (Kuper 94–114), the exact relationship between anthropology and colonialism is widely contested (Stocking 3–8; Asad 1991). Anthropologist Adam Kuper argues that the anthropologists in the field were largely ignored by government officials as eccentrics while anthropologist Talal Asad argues that the contributions of early anthropologists were too specific to our field to be helpful to colonial administrators.

Did anthropologists directly help colonial governments? This is unclear. But what is clear is that early anthropology was steeped in a worldview of white, European supremacy during its early development (Wolf, Zuberi and Bonilla-Silva 18–19). Whether each individual anthropologist was assisting or resisting the colonial effort, they were working within a framework that constructed the world in a binary construct of European whiteness versus the rest of the world (Trouillot 2003, 103; Said, 1). This worldview is deeply flawed, problematic, and requires modern anthropologists to overcome our damaging history (James 32–33).

At this point, you need to understand how important critical thinking is in this class (and, indeed, in all classes). Each anthropologist that we read and study in our course will have a political viewpoint, personal bias, and academic agenda. All people are steeped in a particular worldview and this worldview will inevitably come through in our work. Some colonial anthropologists will strive to construct native peoples as subhuman while some post-colonial anthropologists might fail to fully recognize a damaging cultural practice within a community. Please prepare yourself to critically examine everything that you read and learn in this course and in this text as well.

1.13 Cultural Relativism

Colonial anthropologists practiced ethnocentrism. Ethnocentrism is the practice of measuring the achievements or cultural practices of another community against your own standards. In other words, if your favorite color is blue then you might say that a green car is ugly because it isn’t blue. In this circumstance, we know that the judgment is not objective because not everyone agrees that blue is better than green. This was the logical mistake that many fields made during the Era of European expansion: they decided that European culture was the best and then measured everyone else’s value against how ‘European’ their cultures were (Hammond 1; Lewis 586).

Anthropologist Franz Boas developed the concept of cultural relativism in direct response to this kind of ethnocentric thinking. Cultural relativism is the most important skill to learn in this course. Cultural relativism is the principle that all cultural beliefs and practices are equally valid in their own context. In other words, to judge a culture other than your own based on the standards that you learned within your cultural setting is always a pointless exercise that is biased by ethnocentrism. Instead of judging from the perspective of an outsider, as early anthropologists did, we strive to understand cultures through their own, culturally-specific logics.

Throughout this course, I will strive to present you with cultural practices that are extremely different from your own including cannibalism, polygamy, incest, and more. You never have to agree with or even like these cultural practices, but your task is to strive to understand how they make sense in their own context. When you feel challenged by a cultural worldview, ask yourself, “what would have to be true for this to be the case?” You’ll need to closely and holistically examine the cultures in order to make sense of a practice that is otherwise impossible to understand.

1.14 Cultural Relativism Practice: What is a liberated woman?

We can look at the example of a “liberated woman” to better understand how cultural relativism works. While no two people in the United States embrace the exact same cultural values, the majority understand that the dominating idea of a “liberated woman” is a woman who — among other things — is free to show her skin (Mascia-Lees 206–207). In others words, many women’s liberation movements in the United States are of the view that a woman’s body is natural, not inherently sinful, and that a woman should remain safe in public no matter how little clothing she is wearing (Mascia-Lees 33–58).

This worldview makes sense in its own, culturally-specific context. However, there are many other forms of women’s liberation in the US and across the world that incorporate a different form of logic and, ultimately, arrive at a different conclusion. In some religious communities — including some Muslim, Christian, and Jewish communities — a liberated woman is a woman who is freed from the male gaze. In this context, a woman who covers most of her body is not pressured to be judged by society or to look attractive to men. To people in this culture, true freedom is the freedom from showing skin (Abu-Lughod, 787; Mascias-Lees 63–65).

While these two value systems seem contradictory, they both make equal sense in their own context and are both designed to achieve the same outcome. By practicing cultural relativism, we can move past the idea that these two cultural practices are mutually exclusive. Both cultural views and forms of clothing are designed to liberate women from oppression and both provide a certain sense of freedom; they simply express the same cultural value in different ways.

In each case, deeply ingrained cultural preferences can limit a woman’s freedom of expression and nonconformity can even threaten her safety. A community — like many in the United States — that expects women to uncover may react with hostility toward a woman who fully covers. On the other hand, a community that expects women to cover — like parts of Indonesia or the United Arab Emirates — may be hostile toward a woman in a bikini. In both cases, women are expected to internalize a specific value system that makes sense in context and anthropologists can examine both to better understand the larger human experience (Lewin 1–38).

You will learn later in this class that feminism is the principle that all genders and expressions of gender are equally valid and that all genders should be treated equally in society. Contrary to popular misconceptions, feminists do not believe that women are superior to men, and feminists do not believe that women (or men, or any other gender) should have to change their behaviors in order to gain power in society (Mascia-Lees 33–58; Chapman 177–178). If you are annoyed or remain unconvinced by feminism then please hang in there at this point in the course — we will examine feminism at multiple times throughout the course and this will give you a chance to reconsider. Remember that, if you don’t agree with something, then you should learn as much as you can about it so that you can more effectively argue against it. Give your instructors the chance to fully introduce you to this system of thought before you pass your final judgment and know that you never to change your beliefs in order to learn about someone else’s.

Consider the work of feminist anthropologist Lila Abu-Lughod titled, “Do Muslim Women Need Saving?” Abu-Lughod addresses some incredibly controversial issues surrounding the US invasion of the Middle East after 9/11. Abu-Lughod argues that different groups of women empower themselves in different ways and that, when we try to view another groups’ liberation through our own, culturally-specific lens, we can foster irreparable conflict.

1.15 Participant Observation

In 1914, an anthropologist named Bronislaw Malinowski was offered a position to briefly visit New Guinea (a British colony at the time). Malinowski was a citizen of Austria-Hungary studying in the UK and planned to do the minimal amount of research required for an armchair anthropologist of the time.

Upon arrival in New Guinea, Malinowski learned that WWI had broken out and that he was, essentially, behind enemy lines. Malinowski was required to stay in British territory as an “enemy of the state” but he was hired to complete fieldwork while he lived among the Trobriand Islanders (Young 1, Frazer vii, Uberoi 5). Malinowski transformed fieldwork by intimately getting to know his community of study (Stocking Jr. 11, 12).

After the end of the war, Malinowski returned to the UK with a powerful book about the lives of the people he had truly had the chance to observe, live among, and know. Malinowski’s experiences led him to develop the fieldwork strategy, participant observation, that we all embrace today.

The four steps of participant observation are:

  1. Stay for an extended period of time: This may seem obvious to us now, but it was groundbreaking at the time. Malinowski wanted to make sure that anthropologists spent years living among the people they were studying in order to have enough time to fully understand all elements of the culture.
  2. Learn the local language: If you are multilingual then you know that different languages lead to different ways of thinking. Malinowski realized that you can’t understand a community if you can’t learn how they speak about themselves and about the world.
  3. Explore the mundane imponderabilia: in other words, “make the strange familiar and make the familiar strange.” Anthropologists strive to make sense of cultural practices that seem “strange” while equally trying to identify what might be unique or “strange” from an outsider’s perspective in order to highlight what, exactly, is a social construct in our own cultures.
  4. Get off the veranda:” Malinowski wanted anthropologists to leave their homes and actively participate in the cultural practices of the people they were studying (DeWalt 1–17). It is only by getting off the veranda and participating, while also observing, that we can ever fully know the people that we are studying.

1.16 Ethnography

Anthropologists produce ethnographies (written descriptions of a community or cultural practice). In order to produce a good ethnography, we need to be able to practice participant observation and cultural relativism. The anthropologist in the field will face a variety of challenges that will inhibit good ethnography, and participant observation alongside cultural relativism helps us to overcome those challenges including:

  • Understanding culturally-specific logic
  • Removing power for people to speak for themselves
  • Instinctual desire to measure the culture against your own


Additional Material

Before moving on, please read the following short pieces to better understand the types of work completed by modern anthropologists:



“Anthropologists Engaged.” Anthropology and Development: Culture, Morality and Politics in a Globalised World, by Emma Crewe and Richard Axelby, Cambridge University Press, 2014, pp. 28–31.

“Anthropology for the 21st Century.” Essentials of Cultural Anthropology: a Toolkit for a Global Age, by Kenneth J. Guest, W. W. Norton and Company, 2020, pp. 9–69.

Asad, Talal. “Anthropology and the Colonial Encounter.” The Politics of Anthropology, doi:10.1515/9783110806458.85.

Boas, Franz. The Mind of Primitive Man. Forgotten Books, 2015.

Dewalt, Billie R., and Kathleen M. Dewalt. Participant Observation: a Guide for Fieldworkers. Md., 2011.

Freire, Paulo. Pedagogy of the Oppressed. Penguin Education, 1972.

“Imaginative Geography and Its Representations.” Orientalism, by Edward W. Said, Vintage Books, 2004, pp. 49–72.

Kuper, Adam. Anthropology and Anthropologists: the Modern British School. Routledge, 2006.

Malinowski, Bronislaw. Argonauts of the Western Pacific: an Account of Native Enterprise and Adventure in the Archipelagoes of Melanesian New Guinea. Routledge and Kegan Paul, 1978.

Nelson, Katie. “Introduction to Anthropology.” Perspectives: an Open Invitation to Cultural Anthropology, 2017.

“The Notion of Witchcraft Explains Unfortunate Events.” Witchcraft, Oracles, and Magic among the Azande, by E. E. Evans-Pritchard and Eva Gillies, Clarendon Press, 2014.

“The Politics of Anthropology.” Gender and Difference in a Globalizing World: Twenty-First-Century Anthropology, by Frances E. Mascia-Lees, Waveland Press Inc, 2010, 212, 69–70.

“Production.” Sweetness and Power: the Place of Sugar in Modern History, by Sidney Winfried Mintz, Penguin Books, 2018, pp. 20–73.

Slocum, Sally. “Woman the Gatherer: Male Bias in Anthropology.” Toward an Anthropology of Women, 1975.

“Toward A Definition of White Logic and White Methods .” White Logic, White Methods: Racism and Methodology, by Tukufu Zuberi and Eduardo Bonilla-Silva, Rowman & Littlefield Publishers, 2008, pp. 18–19.

“Toward and Interpretive Theory of Culture.” The Interpretation of Cultures, by Clifford Geertz, Basic Books, 1972.

Wolf, E. Europe and the People without History. University of California Press, 1982.



This is part of “Beliefs: An Open Invitation to the Anthropology of Magic, Witchcraft, and Religion.” This chapter is written and recorded by Amanda Zunner-Keating and edited by Oscar Hernández and Ben Shepard for Los Angeles Valley College. Image by Halanna Halila on Unsplash. Published under a Creative Commons Attribution 4.0 International License

Cultural Anthropologist in Los Angeles